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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 2:12–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Solomon's accession to the throne, Kg1 2:12. He came to it much more easily and peaceably than David did, and much sooner saw his government established. It is happy for a kingdom when the end of one good reign is the beginning of another, as it was here.
II.His just and necessary removal of Adonijah his rival, in order to the establishment of his throne.
Adonijah had made some bold pretensions to the crown, but was soon obliged to let them fail and throw himself upon Solomon's mercy, who dismissed him upon his good behaviour, and, had he been easy, he might have been safe. But here we have him betraying himself into the hands of Solomon's justice, and falling by it, the righteous God leaving him to himself, that he might be punished for his former treason and that Solomon's throne might be established. Many thus ruin themselves, because they know not when they are well off, or well done to; and sinners, by presuming on God's patience, treasure up wrath to themselves. Now observe,
1.Adonijah's treasonable project, which was to marry Abishag, David's concubine, not because he was in love with her, but because, by her, he hoped to renew his claim to the crown, which might stand him in stead, or because it was then looked upon as a branch of the government to have the wives of the predecessor, Sa2 12:8. Absalom thought his pretensions much supported by lying with his father's concubines. Adonijah flatters himself that if he may succeed him in his bed, especially with the best of his wives, he may by that means step up to succeed him in his throne. Restless and turbulent spirits reach high. It was but a small game to play at, as it should seem, yet he hoped to make it an after-game for the kingdom, and now to gain that by a wife which he could not gain by force.
2.The means he used to compass this. he durst not make suit to Abishag immediately (he knew she was at Solomon's disposal, and he would justly resent it if his consent were not first obtained, as even Ishbosheth did, in a like case, Sa2 3:7), nor durst he himself apply immediately to Solomon, knowing that he lay under his displeasure; but he engaged Bathsheba to be his friend in this matter, who would be forward to believe it a matter of love, and not apt to suspect it a matter of policy. Bathsheba was surprised to see Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. "No," says he, "I come peaceably (Kg1 2:13), and to beg a favour" (Kg1 2:14), that she would use the great interest she had in her son to gain his consent, that he might marry Abishag (Kg1 2:16, Kg1 2:17), and, if he may but obtain this, he will thankfully accept it,
(1.)As a compensation for his loss of the kingdom. He insinuates (Kg1 2:15), "Thou knowest the kingdom was mine, as my father's eldest son, living at the time of his death, and all Israel set their faces on me." This was false; they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been deprived of a crown, and therefore might well be gratified in a wife. If he may not inherit his father's throne, yet let him have something valuable that was his father's, to keep for his sake, and let it be Abishag.
(2.)As his reward for his acquiescence in that loss. He owns Solomon's right to the kingdom: "It was his from the Lord. I was foolish in offering to contest it; and now that it is turned about to him I am satisfied." Thus he pretends to be well pleased with Solomon's accession to the throne, when he is doing all he can to give him disturbance. His words were smoother than butter, but war was in his heart.
3.Bathsheba's address to Solomon on his behalf. She promised to speak to the king for him (Kg1 2:18) and did so, Kg1 2:19. Solomon received her with all the respect that was due to a mother, though he himself was a king: He rose up to meet her, bowed himself to her, and caused her to sit on his right hand, according to the law of the fifth commandment. Children, not only when grown up, but when grown great, must give honour to their parents, and behave dutifully and respectfully towards them. Despise not thy mother when she is old. As a further instance of the deference he paid to his mother's wisdom and authority, when he understood she had a petition to present to him, he promised not to say her nay, a promise which both he and she understood with this necessary limitation, provided it be just and reasonable and fit to be granted; but, if it were otherwise, he was sure he should convince her that it was so, and that then she would withdraw it. She tells him her errand at last (Kg1 2:21): Let Abishag be given to Adonijah thy brother. It was strange that she did not suspect the treason, but more strange that she did not abhor the incest, that was in the proposal. But either she did not take Abishag to be David's wife, because the marriage was not consummated, or she thought it might be dispensed with to gratify Adonijah, in consideration of his tame submission to Solomon. This was her weakness and folly: it was well that she was not regent. Note, Those that have the ear of princes and great men, as it is their wisdom not to be too prodigal of their interest, so it is their duty never to use it for the assistance of sin or the furtherance of any wicked design. Let not princes be asked that which they ought not to grant. It ill becomes a good man to prefer a bad request or appear in a bad cause.
4.Solomon's just and judicious rejection of the request. Though his mother herself was the advocate, and called it a small petition, and perhaps it was the first she had troubled him with since he was king, yet he denied it, without violation of the general promise he had made, Kg1 2:20. If Herod had not had a mind to cut off John Baptist's head, he would not have thought himself obliged to do it by a general promise, like this, made to Herodias. The best friend we have in the world must not have such an interest in us as to bring us to do a wrong thing, either unjust or unwise.
(1.)Solomon convinces his mother of the unreasonableness of the request, and shows her the tendency of it, which, before, she was not aware of. His reply is somewhat sharp: "Ask for him the kingdom also, Kg1 2:22. To ask that he may succeed the king in his bed is, in effect, to ask that he may succeed him in his throne; for that is it he aims at." Probably he had information, or cause for a strong suspicion, that Adonijah was plotting with Joab and Abiathar to give him disturbance, which warranted him to put this construction upon Adonijah's request.
(2.)He convicts and condemns Adonijah for his pretensions, and both with an oath. He convicts him out of his own mouth, Kg1 2:23. His own tongue shall fall upon him; and a heavier load a man needs not fall under. Bathsheba may be imposed upon, but Solomon cannot; he plainly sees what Adonijah aims at, and concludes, "He has spoken this word against his own life; he is snared in the words of his own lips; now he shows what he would be at." He condemns him to die immediately: He shall be put to death this day, Kg1 2:24. God had himself declared with an oath that he would establish David's throne (Psa 89:35), and therefore Solomon pledges the same assurance to secure that establishment, by cutting off the enemies of it. "As God liveth, that establisheth the government, Adonijah shall die, that would unsettle it." Thus the ruin of the enemies of Christ's kingdom is as sure as the stability of his kingdom, and both are as sure as the being and life of God, the founder of it. The warrant is immediately signed for his execution, and no less a man than Benaiah, the son of Jehoiada, general of the army, is ordered to be the executioner, Kg1 2:25. It is strange that Adonijah may not be heard to speak for himself: but Solomon's wisdom did not see it needful to examine the matter any further; it was plain enough that Adonijah aimed at the crown, and Solomon could not be safe while he lived. Ambitious turbulent spirits commonly prepare for themselves the instruments of death. Many a head has been lost by catching at a crown.
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Summary
1 Kings 2:16 captures the subtle yet profoundly dangerous opening of a pivotal conversation between Adonijah, King David's ambitious fourth son, and Bathsheba, the mother of the newly crowned King Solomon. Adonijah's seemingly humble plea, "And now I ask one petition of thee, deny me not," is a carefully crafted maneuver designed to leverage Bathsheba's influence with Solomon, masking a deeper, treacherous agenda aimed at undermining Solomon's divinely established reign. Bathsheba's simple, unsuspecting response, "And she said unto him, Say on," sets the stage for a request that will expose Adonijah's lingering ambition and ultimately seal his fate.
Context
Literary Context
This verse is strategically placed in the narrative immediately following the tumultuous events of King David's final days and Solomon's ascension to the throne. In 1 Kings 1, Adonijah had already made a premature and illegitimate attempt to seize the kingship, gathering support from key figures like Joab and Abiathar (1 Kings 1:5). This rebellion was thwarted by the swift actions of Nathan the prophet and Bathsheba, leading to Solomon's anointing and enthronement by David's decree (1 Kings 1:32-39). Though initially spared by Solomon on the condition of loyalty (1 Kings 1:52), Adonijah's approach to Bathsheba in 1 Kings 2:16 reveals his persistent, underlying ambition. This verse serves as the critical prelude to Adonijah's specific request for Abishag the Shunammite (1 Kings 2:17), which Solomon immediately perceives as a direct challenge to his authority, leading to Adonijah's execution and the consolidation of Solomon's power (1 Kings 2:23-25).
Historical & Cultural Context
In ancient Near Eastern monarchies, the succession to the throne was often fraught with intrigue and violence. While primogeniture was a common principle, it was not absolute, and divine appointment or a king's decree could override it, as seen in Solomon's case. A crucial cultural norm was the symbolic power associated with the deceased king's harem. Marrying or taking a former king's concubine or wife was frequently understood as an act of claiming the deceased king's authority and legitimacy. This is vividly illustrated by Absalom's public act of sleeping with David's concubines on the rooftop, a deliberate move to signify his usurpation of his father's throne (2 Samuel 16:21-22). The queen mother, like Bathsheba, held a position of significant influence and prestige in the royal court, often acting as an intercessor or advisor to the king. Adonijah's choice to approach Bathsheba, rather than Solomon directly, demonstrates his shrewd understanding of these cultural dynamics and his attempt to exploit her influence for his own ends.
Key Themes
This verse contributes significantly to several overarching themes within 1 Kings. Firstly, it underscores the persistent power struggles and political intrigue that characterized the early monarchy, even after a king's official enthronement. Adonijah's veiled request highlights the dangers of unchecked ambition, revealing how a desire for power, once ignited, can lead to self-destruction despite previous mercy (1 Kings 1:52). The narrative also emphasizes the theme of discernment and hidden motives, as Adonijah's seemingly humble petition conceals a far more sinister agenda. Furthermore, it subtly points to divine sovereignty in the establishment of the king, as God's chosen ruler, Solomon, ultimately triumphs over all human attempts to subvert His plan. The role of the queen mother's influence is also a key theme, as Adonijah attempts to leverage Bathsheba's unique position, though ultimately to his detriment.
Exposition and Analysis
Key Word Analysis
The Hebrew word שְׁאֵלָה (shᵉʼêlâh), derived from the root H7592 (shâʼal, "to inquire, request"), signifies "a petition" or "a request." Adonijah's use of this term here is strategically designed to present his upcoming demand as a singular, humble plea, aiming to disarm Bathsheba. While the word itself is neutral, its context is laden with political significance, masking a deeper, more dangerous intent behind a seemingly innocuous "one petition."
The verb שׁוּב (shûwb), meaning "to turn back" or "to return," is used here in its intensive form within the idiom "deny me not." In this context, it conveys the sense of refusing or rejecting a request, specifically "turning back" someone's "face" (pânîym). Adonijah employs this term to create a strong emotional appeal, implying that to "turn back" his request would be to refuse him outright and perhaps bring him shame, thereby attempting to obligate Bathsheba to grant his plea.
The noun פָּנִים (pânîym), meaning "face," is central to the idiomatic expression "deny me not" (literally, "do not turn back my face"). In ancient Hebrew culture, the "face" often represented one's presence, honor, or favor. To "turn back someone's face" meant to reject their petition, to refuse to grant them favor, or to cause them shame. Adonijah's plea, therefore, is not merely a request for a favor but an appeal to Bathsheba's sense of honor and compassion, attempting to make it socially or morally difficult for her to refuse him.
Verse Breakdown
"And now I ask one petition of thee"
Adonijah initiates the conversation with a carefully calculated opening. The "And now" (וְעַתָּה, v'attah) signals a transition to a direct, urgent appeal. By emphasizing "one petition," he attempts to minimize the perceived scope and potential impact of his request, presenting it as a small, singular favor. This framing is designed to lower Bathsheba's guard and make her more amenable to hearing him out, creating an impression of humility and limited ambition.
"deny me not."
This is Adonijah's direct and manipulative plea. As discussed in the key word analysis, "deny me not" (אַל־תָּשִׁב פָּנַי, 'al-tashiv panay) is an idiom designed to elicit an affirmative response by appealing to Bathsheba's sense of compassion or obligation. He seeks to secure her agreement in principle before revealing the true, politically charged nature of his request, thereby placing her in a difficult position to refuse once the full implications become clear.
"And she said unto him, Say on."
Bathsheba's response is simple, direct, and seemingly unsuspecting. Her "Say on" (דַּבֵּר, dabber) indicates an open willingness to hear Adonijah's request without immediate suspicion or judgment. At this point, she appears unaware of the treacherous implications hidden within Adonijah's seemingly innocent plea, demonstrating her initial trust or perhaps her role as an accessible figure for petitions within the royal court. Her response sets the stage for Adonijah to reveal his true intentions, leading directly to the pivotal request in the subsequent verse.
Literary Devices
The verse employs several potent literary devices to heighten the dramatic tension and underscore the underlying deceit. Foreshadowing is evident as Adonijah's seemingly innocuous plea hints at the grave consequences that will follow, particularly his ultimate demise. There is a strong element of dramatic irony, as the reader is aware of Adonijah's previous attempt to usurp the throne (1 Kings 1:5) and his lingering ambition, while Bathsheba, at this moment, appears to be unaware of the true, treacherous nature of his request. Adonijah's feigned humility and the careful phrasing of his petition ("one petition," "deny me not") constitute manipulation and deception, presenting a facade of innocence to mask a deeper, politically charged agenda. The scene also utilizes understatement, as the simplicity of the dialogue belies the immense political stakes and the life-on-death consequences that hang in the balance.
Theological and Thematic Connections
1 Kings 2:16, though brief, is a profound illustration of the ongoing spiritual battle against human ambition and the subtle ways evil can operate even in the face of divine appointment. Adonijah's persistent, manipulative attempt to undermine Solomon's God-ordained kingship highlights the deep-seated human tendency to grasp for power outside of God's will. It underscores that God's plan for His chosen leaders and kingdom will ultimately prevail, despite the machinations of those who oppose it. This episode serves as a powerful reminder of the need for spiritual discernment, not just in grand theological matters, but in everyday interactions, as seemingly innocent requests can mask dangerous intentions. It also reinforces the biblical truth that God's sovereignty is not thwarted by human schemes but often works through them to bring about His purposes, ultimately consolidating Solomon's throne and purging the kingdom of lingering threats.
Reflection and Application
This seemingly simple exchange in 1 Kings 2:16 offers profound lessons for contemporary believers. It serves as a potent reminder of the enduring nature of human ambition and the subtle ways it can manifest, even after apparent defeat or divine intervention. Adonijah's approach teaches us the critical importance of discernment: not every request, even from those seemingly in a vulnerable position, is innocent. We must cultivate a spiritual sensitivity to look beyond the surface, to consider the underlying motives and potential consequences of what is being asked, especially when it involves significant relationships, responsibilities, or the integrity of a community. Furthermore, Adonijah's ultimate demise, born from his inability to relinquish his desire for power, warns against the dangers of unchecked ambition that refuses to accept God's sovereign appointments or new realities. It challenges us to examine our own hearts for lingering desires that might subtly undermine God's will or create discord, urging us instead to find contentment and purpose within the roles and circumstances God has ordained for us.
Questions for Reflection
FAQ
Why did Adonijah approach Bathsheba instead of Solomon directly?
Adonijah approached Bathsheba for several calculated reasons. Firstly, he understood her unique and influential position as the Queen Mother, especially given her pivotal role in securing Solomon's throne (1 Kings 1:11-31). He likely believed she would have a sympathetic ear and significant sway with her son, King Solomon. Secondly, by approaching her, Adonijah could present his request indirectly, masking its true political implications behind a facade of humility and a seemingly personal favor. This allowed him to test the waters and potentially circumvent Solomon's direct authority without openly challenging him, which would have been far more dangerous given Solomon's previous conditional pardon (1 Kings 1:52). It was a shrewd, albeit ultimately fatal, attempt to leverage influence and revive his claim to the throne through indirect means.
Was Bathsheba aware of Adonijah's true intentions when he made his request?
The text suggests that Bathsheba was likely not fully aware of the treacherous implications of Adonijah's request at the moment he made his initial plea in 1 Kings 2:16. Her simple response, "Say on," indicates an openness to hear him out without immediate suspicion. However, it is highly probable that as Adonijah articulated his specific petition for Abishag the Shunammite in 1 Kings 2:17, Bathsheba would have quickly grasped the political significance. In ancient Near Eastern cultures, marrying a former king's concubine or wife was a well-understood symbolic act of claiming the deceased king's authority and legitimacy, as demonstrated by Absalom's actions with David's concubines (2 Samuel 16:21-22). Her subsequent decision to relay the request to Solomon, rather than dismissing it outright, may have been an act of loyalty to her son, allowing him to deal with the threat directly and decisively.
Christ-Centered Fulfillment
The subtle yet deadly ambition of Adonijah in 1 Kings 2:16 stands in stark contrast to the true and eternal King, Jesus Christ. While Adonijah sought to usurp a human throne through manipulation and veiled threats, Jesus, though rightful King of all creation, "made himself nothing, taking the very nature of a servant, being made in human likeness" (Philippians 2:7). Adonijah's "one petition" was a self-serving demand for power, ultimately leading to his demise; Christ's "petition" was a selfless prayer for His disciples and for all who would believe in Him, leading to eternal life (John 17:9-24). The drama of succession in 1 Kings highlights the precariousness of human kingship, constantly threatened by ambition and deceit. In contrast, Christ's reign is divinely established and unshakeable; no human scheme or power struggle can undermine the throne of the Lamb of God. He is the King who truly reigns in righteousness and peace, not through cunning and manipulation, but through sacrificial love and absolute truth, ultimately fulfilling all the promises made to David about an eternal kingdom (2 Samuel 7:12-16).