16, 17. David intercedes for the innocent people, and the plague is stayed. The destroying angelf stops at a spot just outside the eastern walls of the city, used as a threshingfloor by Araunah (1 Chron. ‘Ornan '), one of the old Jebusites; perhaps the former king of Jebus.

18, 19. The spot where the angel halted is to be consecrated for ever. An altar is at once built there. The place is called Moriah, or 'the vision of Jehovah' (2 Chron. iii. 1)8. But, more than this, it is to be the site of the gorgeous Temple of Solomon, the centre of national worship.

20-25. It has been supposed from ver. 23 that Araunah was the former king of Jebus. But the words should probably be, 'All this, O king, doth Araunah give unto the king b'

f Cp. the destruction of Sennacherib's army (2 Kings xix. 35). In Exod. xii. 23 he is called 'the destroyer.'

The only other passage in which the name is used is in Gen. xxii. 2, in the story of the sacrifice of Isaac (see Part I, pp. 55, 57).

In 1 Chron. xxi. 25 the price is given as 600 shekels of gold by weight. It has been suggested that this included the cost of the whole site for the future Temple; or, that the words here should be rendered fifty shekels of money, which is explained in Chronicles as gold shekels, equal to 600 silver shekels.

The meeting of David and Araunah was 'the meeting of two ages. Araunah, as he yields the spot, is the last of the Canaanites, the last of that stern old race that we discern in any individual form and character. David, as he raises that altar, is the close harbinger of the reign of Solomon, the founder of a new institution, which another was to complete. Long before, he had cherished the notion of a mighty Temple, which should supersede the temporary tent on Mount Zion' (Stanley, J. C. ii. 135).

250 David's Old Age-Adonijah's Conspiracy.

26. THE CONSPIRACY OF ADONIJAH.

I KINGS i. 1-31.

We are told little in the Books of Kings about the rest of David's reign1. From the account in Chronicles we learn that he devoted the concluding years of his life to preparations for the Temple, which his son was to build (1 Chron. xxii, xxviii).

These years appear to have been free from external troubles. But there is to be one more disturbance of David's and the nation's peace, caused by one of his own family.

He is described as now 'old and stricken in years 2.' The eldest of his surviving sons is Adonijah, the son of Haggith, who was born when the court was at Hebron, and so was now between thirty and forty years old3. It is known, however, that the king has chosen as his successor Solomon, Bath-sheba's son, who is still young for such a charge*. Adonijah resolves on usurping the throne before his father's death. Like Absalom, he prepares him ‘chariots and horsemen, and fifty men to run before him.' David, who had not displeased' or thwarted this son at any time, does not suppress the assumption of royal state. Like the former usurper, Adonijah is a goodly man'; and such personal attractions did much in those days towards gaining respect and popularity.

The conspiracy, which is joined by Joab and Abiathar, soon becomes formidable. Adonijah's first open act is to hold a sacrificial feast, as Absalom had done. The place chosen for this is a stone or rock near the city, called Zoheleth, or 'the serpent,' close to En-rogel. The king's sons' and others are invited; but Solomon, Nathan, Benaiah, and the mighty men' are left out, because they have already refused to support Adonijah.

Nathan, however, hears of the plan, and urges Bath-sheba to go at once to David, and so save her own and Solomon's

26. THE CONSPIRACY OF ADONIJAH.

I KINGS i. 1-31.

1 The division between this and the previous books, like that between the two Books of Samuel, may seem an arbitrary one. But the events here recorded, the conspiracy of Adonijah, the confirmation of Solomon as successor, and the instructions David gives him, though they belong to David's reign, are really rather an introduction to that of Solomon. The mention of Abishag at the beginning seems only to be introduced, as leading up to the part which she is to play in Adonijah's second attempt.

The Books of Samuel and Kings, though probably of different authorship, are all one continuous history. In the LXX and Vulgate the former are called the First and Second, and these the Third and Fourth Books of Kings. They embrace the whole period from the end of the judges to the captivity of Israel and of Judah. But, while portions of the history are but briefly noticed, others, which enforce more clearly moral and spiritual lessons, are given in full; especially the ministry of Elijah and of Elisha, and the reforms of Hezekiah and Josiah.

2 David was apparently about seventy years old. But his early life had been one of hardship and suffering, and he had gone through much trial and sorrow.

Amnon and Absalom were both dead. Of Chileab, the other son born before Adonijah, no further mention is made after that of his birth, so he probably died in infancy. Solomon's words in ii. 22 seem to imply that Adonijah asserted 'the rights of primogeniture.'

+ Solomon was probably now about twenty years old. Josephus speaks of him as only fourteen.

5 We may be surprised to find Joab and Abiathar taking part in the conspiracy. The former probably still felt aggrieved at his treatment after the rebellion of Absalom. Abiathar, who had been David's faithful adherent, since he joined him in his exile (1 Sam. xxii. 20), may have been jealous of the growing influence of Zadok. But they probably both regarded Adonijah as the heir apparent to the throne, and resented the preference of a son of Bath-sheba.

252

David orders Anointing of Solomon.

lives. He promises to follow her to the palace, and confirın the news of the rebellion. They remind the king of the assurance he had given that Solomon should be his successor. This assurance David now renews, and takes prompt and energetic measures for crushing the conspiracy.

XXVIII. SOLOMON ANOINTED KING.
I KINGS i. 32-53.

32. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.

33. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon :

34. And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.

35. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead and I have appointed him to be ruler over Israel and over Judah.

36. And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too.

• En-rogel, or 'the spring Rogel,' was a spring in the valley of the Kidron, not far from Siloam. This would supply water for the needful ablutions, and the stone or rock would furnish a natural altar.

For the practice of usurpers putting to death all members of the dethroned house, see p. 149.

XXVIII. SOLOMON ANOINTED KING.

I KINGS i. 32-53.

I. 32. David's conduct in this crisis is a marked contrast to that at the rebellion of Absalom. His old spirit revives, and he takes prompt and vigorous measures for suppressing the rising.

33. Riding upon the royal mule was a sign either of usurpation, or of lawful succession to the throne. So Absalom apparently adopted this mark of royalty (2 Sam. xviii. 9). David now gives this order as a public proof of his selection of Solomon a.

There is doubt as to the exact position of Gihon, some placing it to the west, others with more probability to the east of the city. It is mentioned in 2 Chron. xxxii. 30, where Hezekiah is said to have stopped the watercourse at Gihon, and diverted it 'to the west side of the city of David.'

35. The right of succession by seniority was not strictly

a We may compare with this the account of Pharaoh making Joseph ride in his own chariot (Gen. xli. 43); and of Mordecai being mounted on the king's horse, as one of the signs of royal dignity and favour (Esther vi. 8–11).

So some explain the description of our Lord in the triumphal entry, 'meek, and sitting upon an ass' (Matt. xxi. 5; cp. Zech. ix. 9), as marking a contrast; 'meek,' though with the appearance of royalty. Others however explain it as riding 'not upon a warhorse, but on an animal which was the symbol of peace' (Farrar, Life of Christ, ii. 197).