1 Kings 1:38

Translation
King James Version
So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon.
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KJV (with Strong's)
So Zadok H6659 the priest H3548, and Nathan H5416 the prophet H5030, and Benaiah H1141 the son H1121 of Jehoiada H3077, and the Cherethites H3774, and the Pelethites H6432, went down H3381, and caused Solomon H8010 to ride H7392 upon king H4428 David's H1732 mule H6506, and brought H3212 him to Gihon H1521.
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Complete Jewish Bible
So Tzadok the cohen, Natan the prophet, B'nayah the son of Y'hoyada and the K'reti and P'leti went down, had Shlomo ride on King David's mule and brought him to Gichon.
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Berean Standard Bible
Then Zadok the priest, Nathan the prophet, and Benaiah son of Jehoiada, along with the Cherethites and Pelethites, went down and set Solomon on King David’s mule, and they escorted him to Gihon.
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American Standard Version
So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
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World English Bible Messianic
So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, went down, and caused Solomon to ride on king David’s mule, and brought him to Gihon.
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Geneva Bible (1599)
So Zadok the Priest, and Nathan the Prophet, and Benaiah the sonne of Iehoiada, and the Cherethites and the Pelethites went downe and caused Salomon to ride vpon king Dauids mule, and brought him to Gihon.
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Young's Literal Translation
And Zadok the priest goeth down, and Nathan the prophet, and Benaiah son of Jehoiada, and the Cherethite, and the Pelethite, and they cause Solomon to ride on the mule of king David, and cause him to go unto Gihon,
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See also
2 Samuel 8:181 Kings 1:81 Kings 1:332 Samuel 20:202 Samuel 20:232 Samuel 15:181 Samuel 30:14
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 8,756 of 31,102

Study This Verse

SUMMARY

1 Kings 1:38 meticulously records the pivotal moment of Solomon's legitimate and divinely affirmed accession to the throne of Israel. This verse details the swift and decisive actions of key figures—Zadok the priest, Nathan the prophet, and Benaiah, along with the loyal Cherethites and Pelethites—who, under King David's direct command, orchestrate a public procession for Solomon, seating him upon David's royal mule and leading him to the sacred Gihon spring for his anointing, thereby solidifying his rightful kingship and countering any challenge to his authority.

CONTEXT

  • Literary Context: This verse serves as the immediate and climactic fulfillment of King David's solemn decree concerning Solomon's succession, directly resolving a period of intense political intrigue and a challenge to the throne. The preceding narrative meticulously sets the stage, beginning with the unauthorized and premature self-proclamation of Adonijah, David's older son, who gathered support from influential figures like Joab and Abiathar, as detailed in 1 Kings 1:5. The urgency of the situation is heightened by Nathan the prophet and Bathsheba, Solomon's mother, who alert the aging King David to Adonijah's illicit plot, as recounted in 1 Kings 1:11-12. Remembering his sacred oath to Bathsheba concerning Solomon's future kingship (1 Kings 1:17), David acts with surprising vigor and clarity, issuing explicit commands for Solomon's anointing and public procession in 1 Kings 1:32-35. Thus, 1 Kings 1:38 marks the immediate, public, and decisive execution of David's will, standing in stark contrast to Adonijah's clandestine and self-serving usurpation.
  • Historical & Cultural Context: In the volatile world of ancient Near Eastern monarchies, the transfer of power was frequently fraught with peril, often leading to civil strife or bloody coups. Legitimacy was paramount, typically established through a combination of divine sanction, ancestral right, and public acclamation. The symbolic act of riding the reigning king's personal mule was a profoundly significant gesture, universally understood as the direct transfer of royal authority, prestige, and even the king's very essence to his chosen successor. Gihon, a vital natural spring located just outside the walls of Jerusalem in the Kidron Valley, was not merely the city's primary water source but also a site of deep historical and sacred significance, likely associated with ancient anointing ceremonies or covenant renewals. Performing the anointing at such a public and vital location, rather than within the private confines of the palace, ensured maximum visibility and public recognition, which was absolutely crucial for countering any claims of usurpation and solidifying the new king's authority in the eyes of the populace. The presence of key religious (Zadok), prophetic (Nathan), and military (Benaiah, Cherethites, Pelethites) figures underscored the comprehensive and unassailable backing for Solomon's claim.
  • Key Themes: The intricate events surrounding Solomon's succession, culminating in the decisive action of 1 Kings 1:38, illuminate several profound theological and narrative themes. Firstly, Divine Sovereignty and Legitimacy are central, emphasizing that Solomon's kingship was not merely the outcome of political maneuvering but a divinely ordained choice, fulfilling God's enduring covenant promises to David concerning his lineage and the establishment of an eternal throne (2 Samuel 7:12-13). Secondly, the passage powerfully underscores the critical importance of Orderly Succession and Stability, demonstrating how a clear, decisive, and publicly affirmed transfer of leadership is absolutely essential to prevent civil unrest, maintain the integrity of the kingdom, and ensure peace. The stark contrast between Adonijah's chaotic and self-initiated self-proclamation (1 Kings 1:5) and Solomon's divinely sanctioned and publicly witnessed procession strongly reinforces this theme. Finally, the theme of Public Affirmation and Witness is paramount, as the elaborate ceremony at Gihon was meticulously designed to leave no doubt about the rightful king, thereby solidifying Solomon's position in the collective consciousness and loyalty of Israel.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Went down (Hebrew, yârad, H3381): This verb, stemming from H3381, literally signifies "to descend" or "to go downwards." In the context of 1 Kings 1:38, it denotes the physical movement from the elevated palace complex in Jerusalem to the Gihon spring, which was situated in the lower Kidron Valley. The specific choice of "went down" emphasizes the deliberate and public nature of the procession, moving from the private royal residence to a public, accessible, and highly significant location for the anointing ceremony. This descent underscores the intentionality of David's command and the public display of Solomon's investiture.
  • Mule (Hebrew, pirdâh, H6506): Derived from H6506, this term specifically refers to a female mule. In ancient Israel, mules were highly prized animals, often associated with royalty and nobility due to their strength, sure-footedness, and rarity. More profoundly, riding the king's personal mule was a direct and unmistakable symbol of succession and the transfer of royal authority. It served as a visual declaration that Solomon was now vested with David's prestige and power, clearly distinguishing him from Adonijah, who had used chariots and horses to project his own, illegitimate, power. This act was a public endorsement of Solomon's legitimate claim to the throne.
  • Gihon (Hebrew, Gîychôwn, H1521): As per H1521, this refers to the Gihon Spring, Jerusalem's primary water source, located in the Kidron Valley. Its significance extends far beyond mere utility; it was a sacred site, possibly associated with ancient cultic practices or covenant ceremonies. As a public and vital location, it provided the ideal setting for a highly visible and authoritative anointing ceremony, allowing the populace to witness and affirm the new king. The flowing water of the spring itself may also have symbolized life, blessing, purity, and the continuity of the new reign, connecting Solomon's rule to the very lifeblood of the city and divine favor.

Verse Breakdown

  • "So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down": This opening clause meticulously lists the key individuals and groups entrusted with executing King David's solemn command. Zadok, as the high priest, represents the indispensable religious authority and divine sanction, ensuring the spiritual legitimacy of the anointing. Nathan, the prophet, signifies the prophetic endorsement, confirming that Solomon's kingship fulfills God's word concerning David's lineage. Benaiah, the commander of David's loyal personal guard, along with the Cherethites and Pelethites (David's elite, foreign mercenaries renowned for their unwavering loyalty and effectiveness), represent the military and executive power necessary to enforce the king's decree, ensure the security of the procession, and suppress any opposition. Their collective presence demonstrates the unified, comprehensive, and unassailable backing for Solomon's legitimate claim to the throne from all sectors of royal authority.
  • "and caused Solomon to ride upon king David's mule": This action is profoundly symbolic and politically charged. By placing Solomon on David's personal royal mount—an animal reserved for the monarch—the participants publicly declared Solomon as David's chosen and rightful successor. This act communicated the immediate and undeniable transfer of royal authority, prestige, and legitimacy from the reigning king to his designated heir. It was a visual and unmistakable sign of Solomon's true claim, directly countering Adonijah's self-proclaimed kingship and his own ostentatious, yet illegitimate, display of power. This public display ensured there could be no doubt about who held the king's favor and authority.
  • "and brought him to Gihon": The chosen destination for this momentous procession was strategically vital. Gihon, a life-giving spring and a historically significant location, served as the traditional or most appropriate site for royal anointing ceremonies. Bringing Solomon to this public and sacred place ensured that the anointing would be witnessed by the people, solidifying his position as king not only through divine blessing but also through public acclamation. This highly visible act was essential for establishing Solomon's reign as divinely ordained and universally recognized, leaving no room for lingering doubt or further challenge to his authority. It was a declaration to all Jerusalem that a new era had begun under God's chosen king.

Literary Devices

The passage employs several potent literary devices to amplify its significance and convey its message with clarity and force. Symbolism is paramount, particularly evident in the choice of "king David's mule" and the destination "Gihon." The mule profoundly symbolizes the direct, personal transfer of royal authority and legitimacy, serving as a visual shorthand for the seamless succession. Gihon, as a life-giving spring and traditional anointing site, symbolizes divine blessing, purity, and the continuity of the Davidic line, connecting Solomon's reign to God's enduring covenant. The entire sequence of events functions as a meticulously orchestrated public ritual, a performative act designed not only to install Solomon but also to communicate an undeniable message of legitimate authority to all observers, sharply contrasting with Adonijah's more private, conspiratorial gathering. Furthermore, there is a strong element of contrast woven throughout the narrative, juxtaposing Solomon's legitimate, divinely sanctioned, and publicly affirmed procession with Adonijah's illegitimate, self-proclaimed, and ultimately futile attempt to seize the throne. This contrast powerfully highlights the themes of divine order versus human ambition and the ultimate triumph of God's sovereign will.

THEOLOGICAL AND THEMATIC CONNECTIONS

The anointing of Solomon in 1 Kings 1:38 stands as a profound testament to God's unwavering sovereignty over human affairs and the critical importance of legitimate, divinely appointed authority. It unequivocally demonstrates that true leadership, particularly within God's covenantal framework, is not seized through human ambition, political maneuvering, or popular uprising, but is graciously bestowed by divine will and affirmed through established, often public, processes. This pivotal event directly fulfills the foundational Davidic covenant, wherein God solemnly promised David an enduring dynasty and a son who would build His temple (2 Samuel 7:12-13). The public nature of the ceremony at Gihon further underscores the necessity of transparent and undeniable transitions of power, ensuring stability, preventing chaos, and reflecting God's inherent character as a God of perfect order, not confusion. The passage implicitly teaches that submission to such divinely established authority is a reflection of submission to God Himself.

REFLECTION AND APPLICATION

The orderly and divinely sanctioned anointing of Solomon in 1 Kings 1:38 offers profound and enduring lessons for contemporary believers and leaders alike. It serves as a powerful reminder that all true authority, whether exercised in spiritual, familial, or secular realms, ultimately derives its legitimacy from God. We are therefore called to recognize, honor, and, where appropriate, submit to legitimate authority, understanding that God often works through established channels and processes, even amidst human imperfections and challenges. This passage profoundly encourages us to cultivate a deep trust in God's sovereign plan, even when circumstances appear chaotic or uncertain, as He faithfully ensures His purposes are fulfilled. Furthermore, King David's decisive action, meticulously executed by loyal and faithful servants, teaches us the vital importance of acting with integrity, clarity, and courage to uphold truth, order, and justice, especially when faced with challenges to legitimate leadership or attempts at usurpation. For individuals, this narrative prompts a crucial self-reflection on our own ambitions: do we seek to promote ourselves through self-serving means, or do we humbly submit to God's calling and faithfully serve within the authority and roles He establishes?

Questions for Reflection

  • How does the concept of "divine appointment" as illustrated in 1 Kings 1:38 inform our understanding and approach to leadership today, both within the church and in broader society?
  • What practical lessons can we glean from King David's decisive and public action in ensuring a legitimate transfer of power, especially when confronting illegitimate claims or challenges?
  • In what specific ways might we, like Zadok, Nathan, and Benaiah, be called to faithfully support, affirm, and participate in God-ordained leadership or established processes within our own contexts?
  • How does the stark contrast between Solomon's legitimate, divinely sanctioned procession and Adonijah's self-proclamation challenge our own tendencies toward self-promotion versus humble, God-honoring service?

FAQ

Why was Gihon chosen as the location for Solomon's anointing?

Answer: Gihon was chosen for several compelling and strategic reasons. Firstly, as Jerusalem's primary natural spring, it was a vital and widely known public location, ensuring that the anointing ceremony would be witnessed by a large number of people. This public visibility was absolutely crucial for establishing Solomon's legitimacy and directly countering Adonijah's more clandestine and illegitimate self-proclamation (1 Kings 1:5). Secondly, Gihon likely held deep historical and sacred significance, potentially serving as a traditional site for royal ceremonies or covenant renewals, thereby lending an aura of divine sanction, continuity, and ancient legitimacy to Solomon's kingship. The flowing water of the spring itself could also powerfully symbolize life, blessing, purity, and the continuity of the new reign, connecting Solomon's rule to the very lifeblood of the city and divine favor.

What was the symbolic significance of Solomon riding King David's personal mule?

Answer: Solomon riding King David's personal mule was an extraordinarily powerful and unmistakable symbol of the direct, undisputed transfer of royal authority, prestige, and legitimacy. In ancient Near Eastern cultures, the act of riding the reigning king's personal mount was a clear and public declaration of succession, signifying that the heir was now fully vested with the king's power, status, and favor. This deliberate act visually distinguished Solomon's divinely sanctioned appointment from Adonijah's unauthorized and self-initiated attempt to seize the throne, as Adonijah had used chariots and horses to project his own, illegitimate, power (1 Kings 1:5). It left no room for doubt in the minds of the people that Solomon was King David's chosen, rightful, and divinely appointed successor.

CHRIST-CENTERED FULFILLMENT

The anointing of Solomon as king, a divinely chosen son of David, finds its ultimate and perfect fulfillment in the person and reign of Jesus Christ. Solomon's legitimate succession, marked by a public procession and anointing at Gihon, powerfully foreshadows the eternal and universal kingship of the true Son of David, Jesus, whose kingdom is not merely earthly but heavenly and everlasting (Luke 1:32-33). Just as Solomon was publicly affirmed by David's command, Jesus was publicly declared God's beloved Son at His baptism (Matthew 3:17) and transfiguration (Matthew 17:5), unequivocally confirming His divine appointment and unique relationship with the Father. While Solomon was anointed with physical oil, Jesus was supremely anointed by God with the Holy Spirit and power, enabling His ministry and demonstrating His divine authority (Acts 10:38). Unlike the earthly kings who eventually died and whose reigns ended, Jesus's reign is everlasting, and His kingdom will have no end (Daniel 7:14). The orderly and divinely sanctioned transfer of power to Solomon thus points forward to the peaceful, righteous, and eternal reign of Christ, who came not by human ambition or political maneuvering but by divine will to establish His kingdom, ultimately conquering sin and death and sitting at the right hand of God with all authority in heaven and on earth (Ephesians 1:20-22).

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Commentary on 1 Kings 1 verses 32–40

We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,

I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, Kg1 1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (Kg1 1:33 and Kg1 1:34, Kg1 1:35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb 1:9, Psa 89:20. And all Christians, being heirs of the kingdom (Jam 2:5), do from him receive the anointing, Jo1 2:27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: "Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;" so it had been promised concerning him. Psa 72:15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.

II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me." "Amen" (says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente - unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too!" Kg1 1:36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (Kg1 1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.

III. The immediate execution of these orders, Kg1 1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan, or second priest) anointed him by the direction of Nathan the prophet and David the king, Kg1 1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Psa 2:6, Psa 2:7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, Jo1 2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, Kg1 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 32–40. Public domain.
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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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