1 Kings 1:25

Translation
King James Version
For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
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KJV (with Strong's)
For he is gone down H3381 this day H3117, and hath slain H2076 oxen H7794 and fat cattle H4806 and sheep H6629 in abundance H7230, and hath called H7121 all the king's H4428 sons H1121, and the captains H8269 of the host H6635, and Abiathar H54 the priest H3548; and, behold, they eat H398 and drink H8354 before H6440 him, and say H559, God save H2421 king H4428 Adonijah H138.
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Complete Jewish Bible
For he has gone down today and killed oxen, fattened calves and sheep in great numbers; and he has summoned all the king's sons, the commanders of the army and Evyatar the cohen; right now they are eating and drinking in his presence and proclaiming, 'Long live King Adoniyah!'
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Berean Standard Bible
For today he has gone down and sacrificed an abundance of oxen, fattened calves, and sheep, and has invited all the sons of the king, the commanders of the army, and Abiathar the priest. And behold, they are eating and drinking before him, saying, ‘Long live King Adonijah!’
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American Standard Version
For he is gone down this day, and hath slain oxen and fatlings and sheep in abundance, and hath called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they are eating and drinking before him, and say, Long live king Adonijah.
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World English Bible Messianic
For he is gone down this day, and has slain cattle and fatlings and sheep in abundance, and has called all the king’s sons, and the captains of the army, and Abiathar the priest. Behold, they are eating and drinking before him, and say, ‘Long live king Adonijah!’
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Geneva Bible (1599)
For hee is gone downe this day, and hath slaine many oxen, and fat cattel, and sheepe, and hath called al the Kings sonnes, and the captaines of the hoste, and Abiathar the Priest: and behold, they eate and drinke before him, and say, God saue King Adoniiah.
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Young's Literal Translation
for he hath gone down to-day, and doth sacrifice ox, and fatling, and sheep, in abundance, and calleth for all the sons of the king, and for the heads of the host, and for Abiathar the priest, and lo, they are eating and drinking before him, and they say, Let king Adonijah live!
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See also
1 Samuel 10:241 Kings 1:91 Kings 1:19Matthew 21:91 Chronicles 29:211 Chronicles 29:132 Samuel 16:16
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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 8,743 of 31,102

Study This Verse

SUMMARY

1 Kings 1:25 provides a vivid snapshot of Adonijah's audacious and premature attempt to seize the throne of Israel. While his father, King David, lay infirm and near death, Adonijah orchestrated a grand, public coronation ceremony at En-rogel. This elaborate event involved abundant animal sacrifices, a lavish feast, and the strategic gathering of key figures from the royal family, military, and priesthood, all culminating in a public acclamation of Adonijah as king. This bold maneuver was a direct challenge to David's authority and, more significantly, to God's established plan for Solomon's succession, setting the stage for a critical confrontation over the future leadership of the kingdom.

CONTEXT

  • Literary Context: This verse is embedded within Nathan the prophet's urgent and detailed report to King David, exposing Adonijah's clandestine coronation attempt. The preceding narrative in 1 Kings 1:1-4 meticulously establishes David's extreme old age and physical frailty, creating a vacuum of perceived leadership that Adonijah exploits. Adonijah, as David's eldest surviving son, "exalted himself" (1 Kings 1:5) and began to amass support, notably from Joab, the seasoned commander of the army, and Abiathar, a prominent priest (1 Kings 1:7). This entire scheme directly contravenes David's solemn, divinely-inspired promise to Bathsheba that their son Solomon would succeed him (1 Kings 1:13 and 1 Kings 1:17). Nathan and Bathsheba's coordinated intervention, culminating in this precise report to David, is strategically designed to compel the aging monarch to act decisively and publicly affirm Solomon's rightful place on the throne.

  • Historical & Cultural Context: In the ancient Near East, the transition of power from one monarch to another was frequently a fraught and unstable period, particularly when the reigning king had not unequivocally designated an heir or when multiple sons possessed legitimate claims. While primogeniture (succession by the eldest son) was a common practice, it was not an absolute legal requirement; kings often retained the prerogative to choose their successor, sometimes influenced by divine revelation, political alliances, or personal preference. The act of orchestrating a public feast, complete with animal sacrifices, inviting key military and religious dignitaries, and receiving a formal acclamation ("Long live the king!"), was a widely recognized and traditional method of legitimizing a new king's claim to the throne. By performing these rituals at En-rogel, a significant spring just outside Jerusalem, Adonijah was attempting a fait accompli—presenting his kingship as an established and irreversible fact before King David could intervene or formally declare his chosen successor. The involvement of Joab, the powerful military commander, and Abiathar, a high-ranking priest, was especially crucial, as their support lent both formidable military might and essential religious sanction to Adonijah's audacious bid.

  • Key Themes: This verse powerfully contributes to several overarching themes woven throughout 1 Kings and the broader Deuteronomistic History. Firstly, it vividly illustrates the theme of Usurpation and Ambition, showcasing the perilous consequences of unchecked human desire for power that disregards both divine will and established authority. Adonijah's actions stand in stark contrast to the patient waiting and divine appointment exemplified by figures like David himself. Secondly, the narrative underscores the critical theme of Loyalty and Disloyalty within the royal court, as key figures like Joab and Abiathar defect to Adonijah's side, while others, including Nathan, Zadok, and Benaiah, remain steadfastly loyal to King David and the divinely chosen heir, Solomon (1 Kings 1:8). Thirdly, and perhaps most profoundly, the entire episode serves as a testament to Divine Sovereignty over human schemes. Despite Adonijah's elaborate efforts, his powerful allies, and his strategic timing, God's ultimate plan for Solomon to sit on the throne prevails, demonstrating that human designs are ultimately subject to God's supreme decree, a truth echoed in Proverbs 16:9. This tumultuous succession also sets a significant precedent for future struggles over the throne, a recurring motif that permeates the entire book of Kings.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • slain (Hebrew, zâbach', H2076): This verb signifies "to slaughter an animal (usually in sacrifice)." While it can mean simply to kill for food, in this context, especially with the abundance of animals and the public nature of the event, it strongly implies a ritualistic or sacrificial act. Adonijah was not merely hosting a meal; he was performing a public sacrifice, attempting to imbue his self-coronation with religious legitimacy and divine approval, a practice commonly associated with legitimate royal installations.
  • sons (Hebrew, bên', H1121): This term refers to "a son (as a builder of the family name), in the widest sense." In this verse, "all the king's sons" points to Adonijah's deliberate strategy to gather as many of his half-brothers as possible, excluding only Solomon and those loyal to him. By securing the presence and implicit allegiance of these royal family members, Adonijah sought to present a united front and solidify his claim from within the royal lineage.
  • save (Hebrew, châyâh', H2421): This root means "to live... causatively, to revive; ...save (alive, life, lives)." The phrase "God save king Adonijah" (Hebrew: yeḥî ha-meleḵ Adoniyyah) is a formal, traditional acclamation meaning "Long live King Adonijah!" It is not a prayer for spiritual salvation but a public declaration of allegiance, a wish for a long and prosperous reign, and a communal recognition of his perceived legitimacy as monarch. This cry was the climactic moment of his attempted usurpation.

Verse Breakdown

  • "For he is gone down this day": This clause indicates Adonijah's decisive and immediate action. His "going down" refers to his movement to En-rogel, a location just outside Jerusalem, chosen specifically for its public accessibility and traditional significance for gatherings, allowing him to conduct his self-coronation away from David's direct oversight.
  • "and hath slain oxen and fat cattle and sheep in abundance": This describes the lavish scale of the sacrificial feast. The sheer quantity of animals slaughtered underscores the grandiosity of the event, designed to project Adonijah's wealth, power, and ability to provide for his supporters, thereby solidifying their allegiance and demonstrating his readiness for kingship.
  • "and hath called all the king's sons, and the captains of the host, and Abiathar the priest": This highlights Adonijah's strategic guest list. By inviting members of the royal family (excluding Solomon and his loyalists), the powerful military commander Joab, and the influential priest Abiathar, Adonijah aimed to secure support from the pillars of Israelite society: the royal house, the army, and the religious establishment, thereby attempting to legitimize his claim politically and religiously.
  • "and, behold, they eat and drink before him": This signifies the active participation and implicit acceptance of Adonijah's claim by those present. The shared communal meal was a powerful act of solidarity and allegiance, publicly affirming their support for his kingship and binding them to his cause.
  • "and say, God save king Adonijah": This is the culminating moment of the attempted coronation, the formal acclamation "Long live King Adonijah!" This public, vocal declaration served to ratify Adonijah's perceived legitimacy in the eyes of the attendees and the broader populace, directly challenging King David's authority and God's established plan.

Literary Devices

The passage employs several potent literary devices to convey its dramatic message. Irony is prominently featured, as Adonijah's meticulously planned and lavish feast, intended to secure his power and establish his reign, ultimately serves as the very catalyst for his swift downfall by alerting King David to his usurpation. The act meant to solidify his kingship instead leads to its immediate termination. Symbolism is also at play, with the feast itself symbolizing a covenant or agreement, a public declaration of allegiance, and the attempted establishment of a new political and religious order. The act of "slaying oxen and fat cattle" carries strong sacrificial connotations, attempting to imbue Adonijah's illicit claim with religious legitimacy and divine favor. Furthermore, there is a powerful element of Contrast between Adonijah's public, self-exalting display of power and the quiet, divinely ordained promise given to David and Bathsheba regarding Solomon's succession. This contrast underscores the fundamental difference between human ambition and God's sovereign will.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Kings 1:25 functions as a profound theological statement concerning the nature of true authority and the inherent futility of human ambition when it directly opposes divine purpose. Adonijah's audacious attempt to seize the throne through human machination—gathering powerful allies, staging a lavish public display, and eliciting popular acclamation—stands in stark contrast to the divine appointment of Solomon. This episode powerfully reinforces the biblical principle that ultimate sovereignty resides with God, who alone establishes and depose rulers according to His perfect will, not according to human schemes, political maneuvering, or popular clamor. It teaches that genuine leadership is not merely about wielding power or achieving popularity, but fundamentally about alignment with God's design, obedience to His commands, and patient submission to His timing.

REFLECTION AND APPLICATION

Adonijah's story in 1 Kings 1:25 offers profound and enduring lessons for contemporary believers. It serves as a vivid cautionary tale against the dangers of impatience, self-promotion, and the temptation to grasp for what we believe is rightfully ours, rather than humbly waiting for God's perfect timing and method. Adonijah, driven by a potent mix of ambition and a sense of entitlement as the eldest living son, presumptuously circumvented King David's authority and God's clearly revealed will. This narrative challenges us to deeply examine our own hearts: Do we genuinely trust God's sovereignty even when circumstances seem to delay His promises or when our perceived rights are not immediately fulfilled? Are we willing to submit to established authority, whether spiritual, civil, or familial, even when it conflicts with our personal desires or perceived entitlements? True spiritual leadership and flourishing are not attained by grasping for power or manipulating circumstances, but rather by cultivating humble submission to God's overarching plan and patiently obeying His leading. We are called to diligently discern God's will and align our lives with it, rather than attempting to force outcomes through our own strength, cleverness, or manipulation.

Questions for Reflection

  • Where in my life might I be tempted to act presumptuously, rather than waiting on God's timing and direction?
  • How do I discern between legitimate, God-ordained authority and self-proclaimed power, especially in spiritual or relational contexts?
  • What does Adonijah's downfall teach me about the ultimate futility of schemes that oppose God's sovereign will?
  • In what ways might I be "eating and drinking" with those whose ambitions or methods are not aligned with God's purposes?

FAQ

Why was Adonijah's feast considered an act of usurpation, rather than a legitimate claim to the throne?

Answer: Adonijah's feast was unequivocally an act of usurpation for several critical reasons. Firstly, King David was still alive and, though frail, remained the reigning monarch. Adonijah acted without his father's knowledge, consent, or blessing, which was a direct affront to the king's authority and the established order. Secondly, David had already, by divine revelation and public declaration, designated Solomon as his successor, a promise he had made to Bathsheba (1 Kings 1:17). Adonijah's actions bypassed both royal decree and divine will. Thirdly, the elaborate nature of the feast—the abundant sacrifices, the calling of key military and religious figures, and the public acclamation "God save king Adonijah!"—was a deliberate attempt to perform a de facto coronation, presenting his kingship as an established fact before any formal, legitimate succession could occur. It was a power grab, not a legitimate transition.

What was the significance of the specific people Adonijah invited to his feast?

Answer: Adonijah's guest list was highly strategic, meticulously designed to consolidate power and lend an air of legitimacy to his claim. He invited "all the king's sons" (though notably excluding Solomon and those loyal to him), seeking to rally support from the royal family and present a united front. Crucially, he secured the allegiance of Joab, the long-standing and powerful commander of Israel's army, whose military backing was absolutely essential for any successful coup. He also enlisted Abiathar, a prominent and respected priest, whose presence would lend religious sanction and perceived divine approval to his kingship. By gathering these influential figures—representing the royal lineage, military might, and religious authority—Adonijah aimed to create an unassailable claim to the throne, demonstrating that he had the backing of the kingdom's most powerful institutions.

CHRIST-CENTERED FULFILLMENT

The failed usurpation of Adonijah in 1 Kings 1:25 serves as a profound Old Testament shadow of the true King, Jesus Christ, whose kingdom is established not by human ambition, lavish feasts, or political maneuvering, but by divine decree, perfect obedience, and ultimate sacrificial love. Adonijah, driven by self-exaltation and a desire to seize a throne he believed was his by right, attempted to circumvent divine will, ultimately leading to his swift downfall. In stark contrast, Jesus, though "in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He did not come to be served, but to serve, and to give his life as a ransom for many (Mark 10:45). While Adonijah's followers cried, "God save king Adonijah," the true King of Israel was met with cries of "Crucify him!" (Matthew 27:22). Yet, it was precisely through His obedient suffering on the cross, His glorious resurrection, and His triumphant ascension that God truly "highly exalted him and bestowed on him the name that is above every name" (Philippians 2:9). Jesus, the true Son of David, did not need to scheme or gather earthly allies to claim His throne; His kingship was divinely appointed from eternity, powerfully confirmed by His resurrection from the dead (Romans 1:3-4), and His reign is eternal, unlike any fleeting earthly kingdom (Daniel 7:14). He is the King who truly saves, not merely by acclamation, but by His redemptive work on the cross, establishing a spiritual kingdom that will never end (Luke 1:33).

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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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