1 Kings 1:20

Translation
King James Version
And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
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KJV (with Strong's)
And thou, my lord H113, O king H4428, the eyes H5869 of all Israel H3478 are upon thee, that thou shouldest tell H5046 them who shall sit H3427 on the throne H3678 of my lord H113 the king H4428 after H310 him.
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Complete Jewish Bible
As for you, my lord the king, all Isra'el is watching you; they are waiting for you to tell them who is to sit on the throne of my lord the king after him.
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Berean Standard Bible
And as for you, my lord the king, the eyes of all Israel are upon you to tell them who will sit on the throne of my lord the king after him.
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American Standard Version
And thou, my lord the king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
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World English Bible Messianic
You, my lord the king, the eyes of all Israel are on you, that you should tell them who shall sit on the throne of my lord the king after him.
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Geneva Bible (1599)
And thou, my lorde, O King, knowest that the eyes of all Israel are on thee, that thou shouldest tell them, who shoulde sit on the throne of my lord the King after him.
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Young's Literal Translation
And thou, my lord, O king, the eyes of all Israel are on thee, to declare to them who doth sit on the throne of my lord the king after him;
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See also
Psalms 25:151 Chronicles 28:102 Chronicles 20:12Zechariah 3:92 Samuel 23:21 Chronicles 22:81 Chronicles 22:10
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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

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In the KJVVerse 8,738 of 31,102

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SUMMARY

1 Kings 1:20 encapsulates a moment of profound national anticipation and political urgency, as Bathsheba appeals to the aged King David. Her impassioned plea highlights that the entire nation of Israel is fixated upon David, awaiting his definitive declaration regarding his successor. This verse underscores the critical need for David to publicly affirm God's chosen king, thereby ensuring a legitimate and peaceful transition of power and averting the civil strife threatened by Adonijah's premature self-proclamation.

CONTEXT

  • Literary Context: This verse is deeply embedded in the dramatic opening chapter of 1 Kings, which immediately follows the conclusion of 2 Samuel, marking the end of David's reign and the beginning of the succession crisis. King David is described as "old and stricken in years" in 1 Kings 1:1, physically frail and seemingly detached from the political machinations unfolding around him. His son, Adonijah, has seized this vacuum of leadership, presumptuously exalting himself as king, gathering support from influential figures like Joab, the army commander, and Abiathar, the priest, as detailed in 1 Kings 1:5-7. This move directly contravenes David's private oath to Bathsheba that her son Solomon would succeed him, a promise likely rooted in the divine covenant made with David in 2 Samuel 7:12-16. Nathan the prophet, recognizing the dire threat to God's plan and national stability, orchestrates a strategic intervention with Bathsheba, advising her to remind David of his oath. Verse 20 is a direct, urgent utterance from Bathsheba during her appeal to David, designed to impress upon him the gravity of the situation and the immense national expectation resting on his immediate decision.
  • Historical & Cultural Context: The succession of a king in ancient Israel was a pivotal event, often fraught with political intrigue and the potential for violence. Unlike some hereditary monarchies where primogeniture was absolute, Israelite succession, while often favoring the eldest, was ultimately subject to divine appointment and the reigning king's decree. David himself was not the eldest son of Jesse, nor was Solomon the eldest surviving son of David. The king's word was law, and a public, unambiguous declaration of a successor was crucial to prevent rival claims and civil war. The phrase "the eyes of all Israel" speaks to a society where the stability and future of the nation were inextricably linked to the legitimacy of its ruler. Furthermore, the role of prophets like Nathan was significant; they served as God's spokespersons, often intervening in royal affairs to ensure adherence to divine will. The setting in Jerusalem, the capital, underscores the national scope of this crisis and the need for a clear, centralized authority.
  • Key Themes: This verse powerfully contributes to several overarching themes in 1 Kings and the broader Deuteronomistic History. The theme of Divine Sovereignty vs. Human Action is prominent, as Adonijah's human ambition clashes with God's preordained plan for Solomon, a plan that David must now actively implement. The Importance of Oaths and Covenants, both human and divine, is central, as Bathsheba reminds David of his promise, implicitly linking it to God's covenant with David concerning his dynasty. The Responsibility of Leadership is highlighted, as David, despite his advanced age, is called upon to exercise his ultimate authority to secure the kingdom's future. Finally, the theme of National Unity and Stability is paramount; the entire nation's peace hinges on David's decisive action to establish a legitimate successor, preventing fragmentation and internal conflict, as seen in other succession struggles throughout Israel's history, such as Sheba's rebellion.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • King (Hebrew, melek', H4428): While seemingly straightforward, Bathsheba's repeated use of "my lord, O king" (אֲדֹנִי הַמֶּלֶךְ, 'adoniy hammelekh') is a strategic appeal to David's ultimate authority and responsibility. Derived from the root meaning "to rule," melek (H4428) signifies the supreme sovereign, the one possessing royal power. Bathsheba's address acknowledges David's supreme position, reminding him that he alone possesses the power to resolve the crisis and fulfill the national expectation. It is a deferential address that simultaneously carries the weight of an urgent demand for decisive royal action.
  • Eyes (Hebrew, 'ayin', H5869): The idiomatic expression "the eyes of all Israel are upon thee" (עֵינֵי כָל־יִשְׂרָאֵל, 'einei khol-yisra'el') signifies far more than mere visual observation. The Hebrew word 'ayin (H5869) refers to the physical organ, but idiomatically it conveys intense focus, eager anticipation, and profound reliance. The nation is not simply watching; they are looking to David as their sole source of direction, hoping for a definitive word that will ensure their peace and stability. This phrase encapsulates the collective anxiety and dependence of the entire populace on their sovereign's decision, highlighting the critical nature of his impending pronouncement.
  • Throne (Hebrew, kisse', H3678): The "throne" (כִּסֵּא, kisse'), derived from a root meaning "to cover" (referring to a canopied seat), is not just a piece of furniture but a potent symbol of royal authority, legitimate power, and the continuity of the monarchy. The question of "who shall sit on the throne" is fundamentally about legitimate succession, divine appointment, and the future stability of the Davidic dynasty and the nation of Israel. It represents the very heart of the kingdom's governance, its destiny, and the enduring nature of God's covenant with David.

Verse Breakdown

  • "And thou, my lord, O king": This opening establishes a direct, respectful, yet urgent address from Bathsheba to David. The deferential "my lord, O king" underscores David's supreme authority, subtly reminding him that the power to act resides solely with him, even in his advanced age. It sets the stage for a plea that acknowledges his sovereignty while pressing for immediate and decisive action.
  • "the eyes of all Israel [are] upon thee": This powerful idiomatic phrase conveys the immense national expectation and the collective focus on David. It means that the entire populace, from commoner to courtier, is anxiously awaiting his decision. Their hopes, their security, and the very future of the kingdom hinge on his authoritative declaration. It highlights the widespread awareness of the succession crisis and the dangerous vacuum of leadership that has emerged.
  • "that thou shouldest tell them": This clause emphasizes David's unique and indispensable role. It is not for anyone else to decide or declare; it is David's prerogative and responsibility as the reigning monarch to name his successor. This underscores the absolute necessity of a clear, public, and legitimate pronouncement from the highest authority to quell the brewing unrest and establish divine order.
  • "who shall sit on the throne of my lord the king after him": This is the core question and the crux of the crisis. It explicitly states the matter at hand: the legitimate succession to the royal throne. The phrase "after him" points to the immediate need for a successor, while "my lord the king" (referring to David himself) reinforces the idea of continuity and the transfer of a specific, divinely ordained kingship, ensuring the perpetuation of the Davidic line.

Literary Devices

The verse employs several potent literary devices to convey its urgency and significance. Pathos is powerfully evident in Bathsheba's plea, designed to appeal to David's emotions and his profound sense of duty, leveraging the national crisis to spur him to immediate action. The phrase "the eyes of all Israel are upon thee" is a vivid example of Synecdoche, where a part ("eyes") represents the whole ("the nation"), and also Metonymy, where "eyes" stand for the collective attention, eager expectation, and profound reliance of the people. This imagery creates a strong sense of collective anticipation and immense pressure on David. Furthermore, while phrased as a statement of fact, Bathsheba's declaration functions as an urgent, implicit Demand or Rhetorical Question, compelling David to acknowledge the gravity of the situation and act decisively. The underlying Dramatic Irony is also present, as the audience knows from 2 Samuel 7 that God has already chosen Solomon, yet David (and the nation) must still navigate the human drama of its public fulfillment.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Kings 1:20 powerfully illustrates the interplay between divine sovereignty and human responsibility in the establishment of leadership. While God had already chosen Solomon to succeed David, as revealed in the Davidic Covenant (2 Samuel 7:12-16), David's active declaration was still a necessary human act to legitimize the transition and maintain national order. This highlights that God often works through human instruments and requires human obedience and action to bring His plans to fruition. The verse also underscores the theological principle that true authority and legitimate rule ultimately derive from God's appointment, not human ambition or popular acclaim. The "eyes of all Israel" being on David reflects a deep-seated understanding that the king's decision was not merely a political maneuver but a divine pronouncement through God's chosen vessel. The stability of the kingdom, therefore, depended on alignment with divine will, demonstrating that even kings are subject to the ultimate King.

REFLECTION AND APPLICATION

The scene in 1 Kings 1:20 offers profound insights for contemporary leadership and personal responsibility. Just as the eyes of all Israel were upon David, leaders today—whether in families, churches, businesses, or communities—often find themselves under intense scrutiny, with the well-being of those they lead dependent on their decisions. This verse calls us to consider the weighty influence we wield and the importance of clear, decisive, and God-honoring action, especially during times of transition or crisis. It reminds us that procrastination or indecision can create dangerous vacuums that allow ambition, disorder, and misdirection to flourish. Furthermore, Bathsheba's courageous and strategic advocacy serves as a model for speaking truth to power, reminding those in authority of their promises and responsibilities, particularly when God's will or the welfare of others is at stake. We are called to be faithful stewards of the influence we possess, ensuring that our actions contribute to peace, order, and the fulfillment of divine purposes.

Questions for Reflection

  • In what areas of my life or leadership role do "the eyes" of others rest upon me, and how does this awareness shape my decision-making?
  • How can I ensure clarity and integrity in my commitments and promises, preventing confusion or opportunism from arising?
  • What steps can I take to facilitate smooth and God-honoring transitions, whether in personal relationships, professional roles, or spiritual communities?
  • How can I, like Bathsheba, advocate for what is right and aligned with God's will, even when it requires courage or challenging existing norms?

FAQ

Why was David's declaration so critical at this moment?

Answer: David's declaration was critical for several reasons. First, it was necessary to legitimize his successor in the eyes of the nation, as Adonijah had presumptuously proclaimed himself king, creating a rival claim and threatening civil war. Without David's public affirmation, the kingdom faced immediate fragmentation and conflict. Second, it was the fulfillment of David's private oath to Bathsheba (as she reminds him in 1 Kings 1:17) and, more importantly, the implementation of God's divine plan for Solomon to sit on the throne, as promised in the Davidic Covenant (2 Samuel 7:12-16). David's word was the ultimate authority, and only his clear pronouncement could establish Solomon's rightful claim and restore order to the kingdom, as seen in the broader narrative of 1 Kings 1.

What does "the eyes of all Israel are upon thee" truly mean?

Answer: This powerful idiomatic expression signifies far more than mere observation. It conveys the intense focus, eager anticipation, and profound reliance of the entire nation on King David. It means that the people were not just watching; they were looking to David as their sole source of direction and resolution regarding the succession crisis. Their hope for peace, stability, and the very future of the monarchy depended entirely on his definitive and timely declaration. It underscores the immense pressure and responsibility resting on the king's shoulders, highlighting his pivotal role as the ultimate authority in the kingdom.

Was David's succession plan clear before this appeal?

Answer: While David had privately promised Bathsheba that Solomon would succeed him (a promise she explicitly reminds him of in 1 Kings 1:17), this promise had not been publicly declared or officially ratified. This lack of a clear, public succession plan created a dangerous vacuum that Adonijah exploited by gathering support and proclaiming himself king. Bathsheba and Nathan's urgent appeal in 1 Kings 1 was precisely to prompt David to make this private promise a public reality, thereby preventing a national crisis and ensuring Solomon's legitimate ascent to the throne.

CHRIST-CENTERED FULFILLMENT

The dramatic scene of succession in 1 Kings 1:20, with the "eyes of all Israel" fixed on King David for a definitive word on his successor, powerfully foreshadows the ultimate, divinely appointed King, Jesus Christ. Just as Israel awaited David's declaration to secure their future, all creation ultimately looks to Christ as the one true and eternal King, whose reign is not subject to human ambition or political maneuvering. The Davidic covenant, which promised an eternal throne through David's lineage (2 Samuel 7:12-16), finds its perfect and ultimate fulfillment in Jesus. He is the true Son of David, the "Lion of the tribe of Judah" (Revelation 5:5), whose right to the throne is not declared by a frail earthly king but by God the Father Himself. The Father's declaration, "Your throne, O God, is forever and ever" (Hebrews 1:8), establishes Christ's eternal sovereignty. Unlike David, who needed prompting to act, Jesus willingly embraced His mission, and His succession to the throne of heaven is undisputed, for "God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:9-10). The "eyes of all Israel," and indeed, the eyes of all humanity, are ultimately upon Him, for "all things were created through him and for him" (Colossians 1:16), and His reign brings not just national stability but eternal salvation and cosmic peace.

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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.
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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.
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