1 Kings 1:19

Translation
King James Version
And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.
Ask
KJV (with Strong's)
And he hath slain H2076 oxen H7794 and fat cattle H4806 and sheep H6629 in abundance H7230, and hath called H7121 all the sons H1121 of the king H4428, and Abiathar H54 the priest H3548, and Joab H3097 the captain H8269 of the host H6635: but Solomon H8010 thy servant H5650 hath he not called H7121.
Ask
Complete Jewish Bible
He has killed oxen, fattened calves and sheep in great numbers; and he has summoned all the sons of the king, Evyatar the cohen and Yo'av the commander of the army; but he didn't summon Shlomo your servant.
Ask
Berean Standard Bible
And he has sacrificed an abundance of oxen, fattened calves, and sheep, and has invited all the other sons of the king, as well as Abiathar the priest and Joab the commander of the army. But he did not invite your servant Solomon.
Ask
American Standard Version
and he hath slain oxen and fatlings and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host; but Solomon thy servant hath he not called.
Ask
World English Bible Messianic
He has slain cattle and fatlings and sheep in abundance, and has called all the sons of the king, and Abiathar the priest, and Joab the captain of the army; but he hasn’t called Solomon your servant.
Ask
Geneva Bible (1599)
And he hath offred many oxen, and fatte cattel, and sheepe, and hath called all the sonnes of the King, and Abiathar the Priest, and Ioab the captaine of the hoste: but Salomon thy seruant hath he not bidden.
Ask
Young's Literal Translation
and he sacrificeth ox, and fatling, and sheep in abundance, and calleth for all the sons of the king, and for Abiathar the priest, and for Joab head of the host--and for Solomon thy servant he hath not called.
Ask
See also
1 Kings 1:71 Kings 1:101 Kings 1:25
See on the biblical-era map
City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Solomon and Adonijah
Solomon and Adonijah View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 8,737 of 31,102

Study This Verse

SUMMARY

First Kings 1:19 powerfully depicts Adonijah's audacious and strategically planned attempt to seize the throne from his aging father, King David. By orchestrating a lavish sacrificial feast and meticulously inviting key figures from the royal court, religious establishment, and military, Adonijah sought to publicly solidify his claim to kingship. This pivotal verse underscores the deliberate and calculated exclusion of Solomon, whom God had designated as David's successor and to whom David had sworn the kingdom, thereby highlighting the intense political maneuvering and the stark contrast between human ambition and divine appointment during a critical moment of succession in Israel's history.

CONTEXT

  • Literary Context: This verse is deeply embedded within the opening chapter of 1 Kings, which sets the stage for the tumultuous transfer of power from King David. The narrative begins by establishing David's advanced age and physical frailty (1 Kings 1:1-4), creating a power vacuum. Adonijah, David's fourth son, capitalizes on this, exalting himself as king, gathering chariots and horsemen, and attracting a following, as detailed in 1 Kings 1:5-6. Verse 19 specifically details the public manifestation of Adonijah's coup—a grand feast—and critically identifies both his key allies (Abiathar and Joab) and his primary rival, Solomon, by noting his pointed exclusion. This act of omission serves as a direct challenge to David's known intention and God's prior declaration regarding Solomon's succession, setting up the immediate conflict that Nathan the prophet and Bathsheba will bring to David's attention in the subsequent verses (1 Kings 1:11-18).
  • Historical & Cultural Context: In ancient Near Eastern monarchies, the succession of a king was a critical and often tumultuous period, frequently marked by intrigue, violence, and power struggles, especially when the reigning monarch was incapacitated or had not clearly designated an heir. A grand feast, often involving sacrifices, was a common cultural practice used to celebrate a new king's ascension, to gather support, and to publicly declare one's authority and legitimacy. By inviting "all the sons of the king," the high priest (Abiathar), and the captain of the host (Joab), Adonijah was strategically attempting to secure the backing of the royal family, the religious establishment, and the military—the three pillars of power in ancient Israel. The deliberate exclusion of Solomon and his known supporters (like Nathan, Zadok, and Benaiah, as implied by 1 Kings 1:8) was not merely an oversight but a calculated political statement, signaling Adonijah's claim and his rejection of any rival claims to the throne.
  • Key Themes: The primary themes interwoven in this verse and the broader chapter include Usurpation and Ambition, as Adonijah's actions exemplify a self-serving desire for power that bypasses divine will and established authority. It highlights the Battle for Succession, a recurring motif in biblical narratives of kingship, demonstrating the intense political maneuvering and personal loyalties at play within David's court. The verse also underscores the theme of Loyalty and Disloyalty, revealing the deep divisions within David's family and inner circle, as some key figures align with Adonijah while others remain faithful to David and God's plan for Solomon. Ultimately, this episode serves as a powerful illustration of Divine Appointment vs. Human Schemes, where Adonijah's elaborate human plot is set in stark contrast to God's sovereign plan for Solomon to sit on David's throne, a plan that ultimately prevails (1 Kings 1:39-40).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Slain (Hebrew, zâbach', H2076): Meaning "to slaughter an animal (usually in sacrifice); kill, offer, (do) sacrifice, slay." In this context, zâbach refers to the preparation of animals for a large, celebratory feast. Such feasts were often associated with covenant-making, declarations of loyalty, or the inauguration of a king, making Adonijah's act a public, quasi-sacred declaration of his self-proclaimed kingship. The sheer "abundance" of animals indicates the lavishness and scale of the event, designed to impress and secure widespread support for his illegitimate claim.
  • Called (Hebrew, qârâ', H7121): Meaning "to call out to (i.e. properly, address by name, but used in a wide variety of applications); bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say." This word signifies a formal invitation or summons. Adonijah's act of "calling" specific individuals was a deliberate act of alliance-building and a public declaration of who he considered his supporters and who he expected to acknowledge his authority. The list of those called—"all the sons of the king, and Abiathar the priest, and Joab the captain of the host"—reveals his strategic targeting of key power brokers in the kingdom.
  • Sons (Hebrew, bên', H1121): Meaning "a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.)." Adonijah's invitation to "all the sons of the king" (excluding Solomon) was a critical move to gain legitimacy within the royal family. By securing the presence and implied endorsement of his half-brothers, he aimed to present a united front and consolidate his position as the rightful heir, leveraging his status as David's eldest surviving son.

Verse Breakdown

  • "And he hath slain oxen and fat cattle and sheep in abundance": This clause vividly describes the lavish nature of Adonijah's feast. The "abundance" of slaughtered animals—oxen, fat cattle (referring to stall-fed, prime livestock, H4806), and sheep (H6629)—signifies not only immense wealth and generosity but also the grand scale of his self-coronation ceremony. Such a feast was a traditional way to gather people, demonstrate power, and secure allegiance, mimicking the actions of a legitimate king's inauguration.
  • "and hath called all the sons of the king": Adonijah's invitation extended to his half-brothers, the other royal princes (H1121). This was a crucial step in legitimizing his claim, as their presence would imply their recognition and support of his ascension, consolidating his position within the royal family and presenting a façade of internal royal consensus.
  • "and Abiathar the priest": Abiathar (H54) was one of the two chief priests during David's reign (H3548), a highly influential religious figure. His presence at Adonijah's feast lent religious sanction and legitimacy to the proceedings, suggesting divine approval for Adonijah's claim. His alignment with Adonijah marked a significant defection from David's loyalists and a breach of the established religious order.
  • "and Joab the captain of the host": Joab (H3097) was David's seasoned and powerful commander of the army (H6635), a figure of immense military authority (H8269). His support was critical for any claimant to the throne, as he controlled the military might of the kingdom. Joab's decision to back Adonijah indicated a major shift in loyalties within David's inner circle, signaling a formidable challenge to the king's authority.
  • "but Solomon thy servant hath he not called": This final clause is the pivotal point of the verse, highlighting the deliberate and strategic exclusion of Solomon (H8010). The phrase "thy servant" (H5650), referring to Solomon, is used by Bathsheba in her address to David (1 Kings 1:17), subtly underscoring Solomon's humility and faithfulness in contrast to Adonijah's presumptuous self-exaltation. This omission was a direct challenge to David's promise and God's chosen successor, serving as the immediate catalyst for the dramatic intervention that follows.

Literary Devices

The narrative of 1 Kings 1:19 effectively employs several literary devices to heighten its impact and convey its theological message. Contrast is central, immediately evident in the juxtaposition of those Adonijah "called" (his allies and the royal family) versus Solomon whom he "hath not called." This highlights the clear division within the royal court and the deliberate, exclusionary nature of Adonijah's challenge. Foreshadowing is also present; Adonijah's ambitious, self-appointed feast, while seemingly a show of strength and a declaration of his kingship, ironically foreshadows his ultimate failure and downfall. His actions provoke the very response that secures Solomon's rightful, divinely appointed place on the throne. Furthermore, there is a strong element of Irony, as Adonijah's elaborate attempt to secure power through a public display of strength and alliance-building ultimately exposes his rebellion and precipitates the swift and decisive action that confirms Solomon's legitimate, God-ordained kingship.

THEOLOGICAL AND THEMATIC CONNECTIONS

The account of Adonijah's attempted coup, particularly the strategic exclusion of Solomon in 1 Kings 1:19, serves as a powerful theological statement about the nature of divine sovereignty versus human ambition. It underscores that God's plans for leadership and succession cannot be thwarted by human machinations or attempts at self-promotion. Despite Adonijah's impressive display of power and his ability to garner support from influential figures like Joab and Abiathar, his efforts were ultimately futile because they ran contrary to God's pre-ordained will for Solomon to inherit the throne. This narrative reinforces the biblical principle that true authority and legitimate leadership flow from divine appointment rather than human schemes, popular acclamation, or military might. It teaches that while humans may plot and conspire, the Lord's purpose will prevail, demonstrating His ultimate control over the affairs of nations and individuals.

REFLECTION AND APPLICATION

The story of Adonijah's failed usurpation in 1 Kings 1:19 offers timeless lessons for believers today. It serves as a profound cautionary tale against the perils of unchecked ambition and the dangers of seeking to elevate oneself outside of God's timing or established authority. Adonijah's grand feast, meant to solidify his claim, instead exposed his rebellion and ultimately hastened his demise. This reminds us that true leadership and lasting influence are not achieved through self-promotion, human manipulation, or the accumulation of worldly power, but through humble submission to God's will and patient trust in His sovereign plan. We are called to discern carefully who we align ourselves with, recognizing that not all popular or powerful figures operate according to God's righteous standards. Instead of striving for positions or recognition through our own efforts, we are to cultivate a spirit of humility, faithfulness, and obedience, trusting that God will open doors and elevate those whom He chooses, in His perfect timing, for His glory.

Questions for Reflection

  • In what areas of my life might I be tempted to act out of self-ambition rather than trusting God's timing and plan?
  • How can I better discern between opportunities that are divinely appointed and those that are merely humanly appealing or self-serving?
  • What does Adonijah's story teach me about the importance of humility in leadership and service within God's kingdom?
  • How does this narrative encourage me to trust in God's sovereignty, even when circumstances seem chaotic, unjust, or contrary to my expectations?

FAQ

Why did Abiathar and Joab support Adonijah instead of David or Solomon?

Answer: Abiathar and Joab's support for Adonijah stemmed from a complex interplay of personal loyalty, political calculation, and perhaps a sense of being overlooked or losing influence as David's reign drew to a close. Abiathar, as one of the two chief priests, may have felt his position threatened by Zadok, the other chief priest, who remained steadfastly loyal to David and Solomon. Joab, David's long-serving and often ruthless military commander, had a complicated relationship with David, marked by both unwavering loyalty in battle and defiant actions (e.g., the killing of Absalom, as seen in 2 Samuel 18:9-15). He may have seen Adonijah as a stronger or more reliable successor than Solomon, or perhaps he feared losing his powerful position under a new regime. Their alignment with Adonijah indicates a significant faction within David's court that favored a different line of succession, highlighting the deep political divisions and rivalries at the end of David's reign. Ultimately, their choice proved to be a severe miscalculation, leading to their downfall under Solomon's reign (1 Kings 2:28-35).

CHRIST-CENTERED FULFILLMENT

The narrative of Adonijah's failed usurpation and Solomon's divinely appointed kingship in 1 Kings 1:19 finds profound Christ-centered fulfillment. Adonijah, in his self-exaltation and audacious attempt to seize a throne not rightfully his, serves as a type of anti-Christ figure, mirroring the prideful rebellion of Satan who sought to ascend above God's authority (Isaiah 14:12-15). In stark contrast, Solomon, though a flawed human king, is a type of Christ, the true and divinely appointed King. Just as Solomon's claim was established not by human machinations or popular acclamation but by David's oath and God's sovereign decree, so too is Jesus's kingship established by divine right, not by human election or earthly power struggles. He is the Lamb of God who did not grasp for power but humbly submitted to the Father's will, even to death on a cross, thereby earning His exaltation (Philippians 2:5-8). The "not called" status of Solomon in Adonijah's feast powerfully foreshadows how the true King, Jesus, was often rejected and "not called" by the world's systems and powers, even by His own people (John 1:10-11). Yet, despite human rejection and attempts to thwart God's plan, Christ's kingdom is eternal and His reign is supreme, established by God Himself, far above all rule and authority, with all things put under His feet (Ephesians 1:20-22). He is the true heir to David's throne, ruling not just over Israel but over all creation, and His anointing is not with oil, but with the Holy Spirit without measure, securing His eternal reign (Luke 1:32-33 and John 3:34).

Copy as

Commentary on 1 Kings 1 verses 11–31

We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Psa 127:1, Psa 127:2. How then is the design brought about?

I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (Sa2 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (Kg1 1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, Kg1 1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev 3:11), but that we save our lives, even the lives of our souls. He directs her (Kg1 1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (Kg1 1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, Sa1 25:32, Sa1 25:33), or, at least, it would help to awaken him so much the more.

II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (Kg1 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (Kg1 1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, Kg1 1:17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (Kg1 1:18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, Kg1 1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected." 3. She pleads that it is very much in his power to obviate this mischief (Kg1 1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (Sa2 23:1, Sa2 23:2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, Kg1 1:21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.

III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, Kg1 1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (Kg1 1:25, Kg1 1:26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis - intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (Kg1 1:24), and again (Kg1 1:27), "Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.

IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (Kg1 1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, Kg1 1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, Sa2 4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Psa 34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.

V. Bathsheba receives these assurances (Kg1 1:31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–31. Public domain.
Copy as
Athanasius of AlexandriaAD 373
Discourses Against the Arians 2.3-4
Thus fathers often call their sons their servants, yet without denying the genuineness of their nature. In fact, they often affectionately call their own servants children, yet without losing sight of the fact they did purchase them originally. For they use the one appellation from their authority as fathers, but in the other they speak from affection. Thus Sara called Abraham lord, although she was not a servant but a wife. And while the Apostle joined Onesimus the servant to Philemon the master as a brother, Bathsheba called her son a servant even though she was his mother when she said to his father, “Your servant Solomon.” Afterwards also Nathan the Prophet came in and repeated her words to David, “Solomon your servant.” Nor did they mind calling the son a servant, for while David heard it, he recognized the nature of what they were referring to, and even while they said it, they did not forget genuineness [of his sonship], praying that the one they called a “servant” might be made his father’s heir; for to David he was his son by nature.So then, when we read this we interpret it fairly without considering Solomon a servant because we hear him called this. Instead we understand him to be a natural and genuine son. In the same way, if the saints, when referring to the Savior who is confessed to be in truth the Son and the Word by nature, say, “Who was faithful to him that made him,” or if he says of himself, “The Lord created me,” and, “I am your servant and the Son of your handmaid,” and the like, no one should on this account deny that he is proper to the father and from him. Rather, as in the case of Solomon and David, let them think properly about the Father and the Son. For if, though they hear Solomon called a servant, they acknowledge him to be a son, are they not deserving of many deaths, who, instead of preserving the same explanation in the instance of the Lord, whenever they hear “Offspring,” and “Word,” and “Wisdom,” forcibly misinterpret and deny the generation, natural and genuine, of the Son from the Father; but on hearing words and terms proper to a work, immediately condescend to the notion of his being by nature a work and deny the Word—doing this even though it is possible, from his having been made man, to refer all these terms to his humanity? And are they not also proven to be “an abomination to the Lord,” when they use “differing weights” with them, using one set of measurements here and another there in order to blaspheme the Lord? But perhaps they grant that the word “servant” is to be understood in a certain way, but lay stress upon the phrase “who made” as some great support of their heresy. But this argument of theirs also is but a broken reed. For if they are aware of the style of Scripture, they must at once condemn themselves. For as Solomon, though a son, is called a servant, so, to repeat what was said above, although parents refer to the sons springing from themselves as “made” and “created” and “becoming”—in none of these do they deny their nature.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying 1 Kings 1:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.