1 Kings 1:26

Translation
King James Version
But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
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KJV (with Strong's)
But me, even me thy servant H5650, and Zadok H6659 the priest H3548, and Benaiah H1141 the son H1121 of Jehoiada H3077, and thy servant H5650 Solomon H8010, hath he not called H7121.
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Complete Jewish Bible
But he didn't summon me your servant, or Tzadok the cohen, or B'nayah the son of Y'hoyada or your servant Shlomo.
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Berean Standard Bible
But me your servant he did not invite, nor Zadok the priest, nor Benaiah son of Jehoiada, nor your servant Solomon.
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American Standard Version
But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
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World English Bible Messianic
But he hasn’t called me, even me your servant, and Zadok the priest, and Benaiah the son of Jehoiada, and your servant Solomon.
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Geneva Bible (1599)
But me thy seruant, and Zadok the Priest, and Benaiah the sonne of Iehoiada, and thy seruant Salomon hath he not called.
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Young's Literal Translation
`And for me--me, thy servant, and for Zadok the priest, and for Benaiah, son of Jehoiada, and for Solomon thy servant, he hath not called;
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See also
1 Kings 1:81 Kings 1:102 Samuel 12:252 Samuel 7:21 Kings 1:192 Samuel 7:122 Samuel 7:17
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

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In the KJVVerse 8,744 of 31,102

Study This Verse

SUMMARY

1 Kings 1:26 presents Nathan the prophet's crucial report to King David, delivered through Bathsheba, exposing Adonijah's audacious and illegitimate attempt to seize the throne. Nathan strategically highlights the deliberate exclusion of key loyalists—himself, Zadok the priest, Benaiah the son of Jehoiada, and most significantly, Solomon—from Adonijah's coronation feast. This calculated omission served as irrefutable evidence that Adonijah's actions were not sanctioned by David's will or by divine appointment, thereby compelling the ailing king to act decisively to secure Solomon's rightful and divinely ordained succession.

CONTEXT

  • Literary Context: This verse is situated at a critical juncture in the succession narrative of King David, found in the opening chapter of 1 Kings. David is portrayed as old and frail, nearing the end of his illustrious reign, and the question of who will succeed him is of paramount importance for the stability of the kingdom. Adonijah, David's fourth son, capitalizes on his father's perceived weakness and unilaterally declares himself king, gathering support from influential figures such as Joab, the commander of the army, and Abiathar, a prominent priest, as detailed in 1 Kings 1:5-9. Nathan the prophet, a steadfast loyalist to David and a messenger of divine will, orchestrates a plan with Bathsheba, Solomon's mother, to inform David of Adonijah's conspiracy and to remind the king of his solemn oath regarding Solomon's succession. Verse 1 Kings 1:26 is Nathan's direct corroboration to David, confirming Bathsheba's earlier account and emphatically stressing the deliberate exclusion of those aligned with God's will and David's true intentions. This strategic revelation is designed to provoke David into immediate and decisive action to anoint Solomon.

  • Historical & Cultural Context: Ancient Near Eastern monarchies frequently grappled with succession crises, particularly when a reigning king grew old or died without clearly designating an heir. While primogeniture (succession by the firstborn son) was a common practice, it was not an absolute rule; a king possessed the prerogative to choose a younger son, often under the guidance of divine revelation or a specific covenant. The anointing of a new king by a prophet or priest, often accompanied by a public feast or elaborate ceremony, was absolutely crucial for legitimizing the new monarch's rule in the eyes of both the people and the divine. Feasts were far more than mere social gatherings; they were significant political events, serving as public declarations of alliances, power, and authority. Adonijah's feast at En-rogel was a calculated public display intended to solidify his claim to the throne without royal or divine consent. The presence of key figures like the legitimate high priest (Zadok), the commander of the elite royal guard (Benaiah), and the prophet (Nathan) was indispensable for a truly legitimate coronation. Their conspicuous absence from Adonijah's feast, as meticulously highlighted by Nathan, immediately signaled the illegitimacy and rebellious nature of his actions, underscoring the high stakes of royal succession and the intricate interplay of political maneuvering, religious authority, and divine will.

  • Key Themes: This verse powerfully contributes to several overarching themes prevalent in 1 Kings and the broader Deuteronomistic History. Firstly, it profoundly underscores the theme of legitimacy of succession, starkly contrasting Adonijah's self-exaltation with God's divinely appointed choice of Solomon, a promise made to David in 2 Samuel 7:12. This highlights that true kingship is established by divine decree, not human ambition. Secondly, it illuminates the tension between divine will and human ambition, where Adonijah's scheme directly opposes God's established plan for the Davidic dynasty, demonstrating that human efforts to thwart God's purposes are ultimately futile. Thirdly, the verse clearly delineates loyalty and disloyalty within David's court, unequivocally identifying those who remained faithful to David and God's covenant (Nathan, Zadok, Benaiah, Solomon) versus those who aligned with Adonijah's usurpation (Joab, Abiathar). Finally, it showcases the crucial role of prophetic intervention in upholding God's justice and ensuring the fulfillment of His promises, as Nathan's strategic revelation directly leads to Solomon's anointing and the thwarting of Adonijah's plot, vividly depicted in 1 Kings 1:32-40.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • servant (Hebrew, ʻebed', H5650): This term (H5650) refers to one who serves, a bondman, or a minister. In this context, Nathan's self-identification as "thy servant" (David's servant) underscores his unwavering loyalty and his official capacity as a trusted member of the king's court and, more importantly, as God's prophet. His exclusion from Adonijah's feast is not merely a personal slight but a deliberate snub against a figure representing legitimate authority and divine counsel. The emphasis on "me, even me thy servant" heightens the rhetorical impact, highlighting the audacity of Adonijah's disregard for David's loyal inner circle and God's revealed will.
  • called (Hebrew, qârâʼ', H7121): The verb "called" (H7121) signifies an invitation, a summons, or an address by name. In the context of a royal feast intended to legitimize a new king, the act of "calling" or inviting was paramount for establishing alliances and acknowledging authority. The negated form, "hath he not called," therefore, functions as a damning indictment. It signifies a deliberate and conscious act of omission by Adonijah, not an oversight. To not call specific, crucial individuals like Nathan, Zadok, Benaiah, and Solomon was a clear signal of their exclusion from the new regime and, by extension, a declaration of opposition to them, revealing Adonijah's fear of those who represented legitimate authority and his desire to consolidate power without challenge.

Verse Breakdown

  • "But me, [even] me thy servant": Nathan begins his report with a powerful emphasis on his own person, using a rhetorical device that highlights his personal integrity, his prophetic authority, and his intimate involvement in God's covenant with David concerning Solomon. His exclusion is presented as a significant affront, not only to him personally but to the divine plan he represents.
  • "and Zadok the priest": The inclusion of Zadok, the legitimate high priest, in the list of the excluded is critical. A legitimate coronation required the anointing by the high priest. Adonijah's failure to invite Zadok signifies his attempt to bypass established religious authority and secure a kingship without proper divine sanction, relying instead on Abiathar, who had aligned with him.
  • "and Benaiah the son of Jehoiada": Benaiah commanded the Cherethites and Pelethites, David's elite personal guard, the most trusted military force. His absence from Adonijah's feast meant the usurper lacked the support of the king's most loyal and formidable military arm, further exposing the fragility and illegitimacy of his claim. This omission reveals Adonijah's awareness of Benaiah's unwavering loyalty to David and his designated successor.
  • "and thy servant Solomon": This is the most damning exclusion of all. Solomon was David's divinely designated heir, confirmed by God's promise and David's solemn oath to Bathsheba. Adonijah's failure to invite Solomon was a blatant act of usurpation, a direct challenge to David's authority and God's established plan, underscoring Adonijah's intent to seize the throne by force and deception.
  • "hath he not called": This concluding phrase serves as a powerful summary, applying to all the preceding individuals. It is the crucial piece of evidence presented to David, demonstrating that Adonijah's actions were not merely a celebratory feast but a calculated rebellion, deliberately excluding those who represented David's authority, God's will, and the legitimate line of succession.

Literary Devices

The verse employs several potent literary devices to convey its urgent and incriminating message. Repetition is powerfully evident in Nathan's emphatic "me, even me thy servant," which serves to underscore his personal integrity, his prophetic authority, and the gravity of his exclusion, thereby lending significant weight to his testimony. Irony pervades the situation: Adonijah's feast, meticulously planned to legitimize his claim to the throne, paradoxically becomes the very evidence of its illegitimacy due to the deliberate omissions highlighted by Nathan. The stark list of exclusions creates a clear contrast between Adonijah's rebellious faction and the loyalists aligned with David and God's divine plan for Solomon. Furthermore, the precise detailing of who was not invited functions as a form of negative space, where the absence of these key figures speaks volumes about Adonijah's intentions and the true nature of his plot, effectively foreshadowing the swift and decisive action David will take to thwart the usurpation and establish Solomon.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Kings 1:26 powerfully illustrates the tension between human ambition and divine sovereignty in the establishment of kingship. It underscores that true authority and legitimate rule derive not from self-proclamation, popular acclamation, or political maneuvering, but from God's divine appointment and the faithful execution of His will. Nathan's strategic revelation highlights God's active involvement in human affairs, ensuring that His covenant promises, specifically the establishment of David's lineage through Solomon, are fulfilled despite political intrigue and human machinations. The unwavering loyalty of Nathan, Zadok, and Benaiah serves as a compelling model of faithfulness to God's ordained plan and His chosen leaders, even in the face of powerful opposition, demonstrating that God often uses faithful servants to uphold His purposes and bring about His desired outcomes.

REFLECTION AND APPLICATION

This verse offers profound and enduring lessons for contemporary believers regarding discernment, loyalty, and unwavering trust in divine providence. In a world often characterized by power struggles, self-promotion, and the pursuit of illegitimate authority, 1 Kings 1:26 calls us to cultivate spiritual discernment, enabling us to perceive the true motives behind actions, especially when key principles or individuals are deliberately sidelined or excluded. Like Nathan, we are called to be courageous in speaking truth to power, standing for what is right and aligned with God's revealed will, even when it is unpopular, challenging, or carries personal risk. The steadfast loyalty of Nathan and others to David's legitimate authority and God's overarching plan serves as a powerful reminder of the importance of faithfulness to divine calling and established, righteous order. Ultimately, the narrative reassures us that despite human schemes and ambitious machinations, God's sovereign plan will prevail, offering profound comfort and encouragement to trust in His ultimate control over all circumstances, knowing that His purposes cannot be thwarted.

Questions for Reflection

  • How does Adonijah's deliberate exclusion of key figures from his feast parallel ways in which illegitimate authority or false narratives seek to silence or marginalize truth-tellers and legitimate voices today?
  • What does Nathan's strategic and courageous intervention teach us about our responsibility to speak truth and expose deception within our spheres of influence, whether personal, professional, or spiritual?
  • In what areas of your life or community might you need to exercise greater spiritual discernment to identify motives or actions that run contrary to God's will or established order?
  • How can the ultimate triumph of God's plan for Solomon, despite Adonijah's ambitious efforts, strengthen your faith and trust in God's sovereignty amidst personal uncertainties or global challenges?

FAQ

Why was Nathan's testimony in 1 Kings 1:26 so crucial in this succession crisis?

Answer: Nathan's testimony was crucial for several compelling reasons. As a respected prophet, he carried significant spiritual and moral authority, making his words difficult to dismiss or ignore. He was also a direct witness to Adonijah's actions and, critically, had been the divine messenger through whom God had explicitly promised David that Solomon would succeed him (2 Samuel 7:12-16). His strategic report to King David, meticulously confirming Bathsheba's earlier account and emphasizing the deliberate exclusion of key loyalists, provided irrefutable evidence of Adonijah's illegitimate usurpation. This precise detail exposed the rebellious and unsanctioned nature of Adonijah's feast, compelling the ailing King David to act decisively and immediately to ensure Solomon's rightful anointing as king, as vividly recorded in 1 Kings 1:32-40.

What was the significance of Adonijah not inviting Nathan, Zadok, Benaiah, and Solomon to his coronation feast?

Answer: The significance of these deliberate exclusions was profound and multi-layered, serving as undeniable proof of Adonijah's illegitimate intentions. Nathan represented God's prophetic voice and the divine plan for Solomon's succession; his absence indicated a disregard for God's will. Zadok was the legitimate high priest, whose anointing was essential for a divinely sanctioned kingship; his exclusion meant Adonijah was bypassing proper religious authority. Benaiah commanded David's elite royal guard, symbolizing the king's military authority and personal protection; his absence meant Adonijah lacked the support of the most loyal military force. And Solomon, most importantly, was David's chosen and divinely appointed heir; his failure to be invited was a blatant act of usurpation and a direct challenge to both David's authority and God's established order. By deliberately excluding these pivotal individuals, Adonijah signaled his intent to seize power through illegitimate means, rather than through a divinely approved and royally sanctioned succession. Their absence at his feast served as irrefutable evidence that Adonijah's self-proclamation was an unauthorized coup.

CHRIST-CENTERED FULFILLMENT

The narrative of 1 Kings 1:26, with its profound themes of legitimate kingship, divine appointment, and the rejection of usurpers, finds its ultimate and glorious Christ-centered fulfillment. Just as Solomon was the divinely chosen heir, appointed by God and confirmed by David's oath despite human ambition and political intrigue, so too is Jesus Christ the true and eternal King, the ultimate Son of David, whose reign is established not by human will or popular acclamation but by divine decree. The world, in its rebellion and pursuit of self-exaltation, often fails to "call" or acknowledge Christ, much like Adonijah deliberately excluded those who represented God's true authority. Indeed, Jesus was rejected by the very people and systems that should have recognized and welcomed Him, becoming the stone the builders rejected who then became the cornerstone. Yet, His kingdom, unlike any earthly one, cannot be usurped or overthrown; it is an everlasting kingdom, not of this world, as He declared to Pilate in John 18:36. His ultimate enthronement is secured by God's sovereign plan, culminating in His resurrection and ascension, where 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, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, the triumph of Solomon's legitimate succession powerfully foreshadows the glorious, unchallengeable, and eternal reign of Jesus Christ, the true King of kings and Lord of lords.

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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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