1 Kings 1:3

1Ki 1:3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.

Ver. 3. So they sought for a fair damsel.] The natural cause why they went this way to work rather than by wines, furs, &c., was quia ille calor humanus in substantia erat simillimus calori hominis naturali, eiusque gradum non superabat, saith Valesius: {a} because her heat would be likest to his in substance and degree. Virgins also have more natural heat than women who have had children.

{a} Sac. Theol, cap. 29. Gal., lib. 7. Method.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which city was in the tribe of Issachar, as Josh. 19:18.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

a Shunammite--Shunem, in the tribe of Issachar (Jos 19:18), lay on an eminence in the plain of Esdraelon, five miles south of Tabor. It is now called Sulam.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(3) A Shunammite.—Shunem is in the territory of Issachar (Jos_19:18), and in the plain of Jezreel (1Sa_28:4), near Mount Gilboa. As Eusebius, describing its position carefully, calls it “Sulem,” and as this variation of name is confirmed by its ready identification with the modern village of Solam, it has been conjectured (see Smith’s Dictionary of the Bible, SHULAMITE), ingeniously and not improbably, that Abishag is the “fair Shulamite” of the Song of Solomon (1Ki_6:13). The conjecture certainly throws some light on the occurrences of 1Ki_2:13-25. Probably the whole notice of Abishag is only introduced on account of her subsequent connection with the fate of Adonijah.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. a fair damsel] Such as might be fitted to be one of the royal wives. A similar direction is given when Vashti has been deposed, and a new queen is to be sought for Ahasuerus (Est_2:2).

all the coasts] In the English of the Bible this word has no necessary reference to sea-board land, as it has in our modern use, but often signifies, as here, borders, territories.

Abishag a Shunammite] The Hebrew has ‘the Shunammite’, as though she either was already, or from subsequent events became, well known. She was a native of Shunem, a city belonging to the tribe of Issachar and lying north of Jezreel and south of Mt Gilboa (see Jos_19:18; 1Sa_28:4). The Syriac and Arabic read Sulamite (cf. Son_6:13).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So they sought for a fair damsel throughout all the coasts of Israel,.... Not only a damsel, but a beautiful one, that she might be the more acceptable to the king; who otherwise, if deformed and ugly, would not have endured her in his sight, or received at her hands, and much less suffered her to lie in his bosom:

and found Abishag a Shunammite; a native of the city Shunem, a city in the tribe of Issachar, Jos 19:18;

and brought her to the king; for his approbation of her, and to make her his concubine wife, as he did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Sunamitess. Sunam was not far from Thabor, in the tribe of Issachar. (Calmet) --- This history leads us to explain the ambition and death of Adonias. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A fair damsel; whose beauty might engage his affections, and refresh his spirits, and invite him to those embraces which might communicate some of her natural heat to him, as was designed.

A Shunammite, of the city of Shunem in Issachar, Jos 19:18. See 2Ki 4:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Abishag a Shunammite — So called from her native city Shunem, in the tribe of Issachar, the modern Solam, at the base of the Little Hermon. See on Jos_19:18. A needless controversy has been raised as to whether Abishag really became the acknowledged wife or concubine of David. In what respects she served the king is here precisely told, and all beyond this is fruitless speculation. The fact, however, that she slept in the king’s bosom placed her virtually in the position of a concubine, so that Adonijah’s subsequent effort to obtain her as his wife was construed by Solomon into an attempt to invade the royal harem, and thus establish a claim to the throne.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

So Heb. and they sought (cf., Est_2:2) for a fair this word points to the same conclusion as "virgin" in per. 2 damsel throughout all the coasts i.e., borders (costa=rib, side). An old writer speaks of the coasts and quarters of heaven" of Israel, and found Abishag =" Father of error." Names compounded with Ab, "father," were and are very common in the East. We have, e.g. , Ab-salom in Per. 6, and Abi-athar in Per. 7 a Heb. the Shunammite Shunem, a town of Issachar, (Jos_19:18) now called Solam, "a flourishing village encompassed by gardens" (Porter), and "in the midst of the finest cornfields in the,world" (Grove), lies on the lower slope of "Little Hermon," and has before it the wide plain of Esdraelon. Another Shunammite appears in the sacred history (2Ki_4:8) and brought her to the king. And Solomon loved the Lord thus keeping the first and great commandment, the "Shema Israel" (Deu_6:5; cf. 30:16; Mat_22:7; Luk_10:27) walking in the statutes of David his father i.e. , those which David had kept (verses 6, 14) and commanded him to keep (ch. 2:4): only he sacrificed and burnt incense in high places. These words clearly show that the worship of the high places, although condoned, and indeed accepted, by God (ver. 5) was not strictly lawful and right. It was an ignorance that God winked at. The historian, remembering what the worship of the high places became, notices this as an imperfection of Solomon"s early reign, though he does not say that such worship was sinful.

Ver. 3

The Grace and Place of Love.

Solomon loved the Lord, walking in all the statutes of David his father, only sacrificed," etc.

Of how many men, as well as of the wisest of men, may some such words be used. Of some few it may perhaps be averred that they have loved the Lord "with a perfect heart," of fewer still, if any, that they have loved Him with all the heart, and all the mind, and all the soul, and all the strength. But in the case of most, a qualifying clause must be added, an only." Along with sincere piety, with devout love to Him who first loved us, how often are there found imperfections, infirmities, sins. Sometimes, e.g., the loved is tinged with superstition, as in the case of St. Theresa, Lacordaire, and many Romanists; sometimes, as in the case of Calvin and many Protestants, it is marked by harshness and intolerance; sometimes, as in the case of Schleiermacher and Bunsen, it is infected with rationalism. The love, that is to say, is not without alloy; it is not the pure refined gold. In some of the blessed saints we find narrowness and bigotry, in others fanaticism; in others, again, Pharisaism and presumption. Now all these "love the Lord only.... But observe. Solomon was loved of God; blessed, enriched, and prospered of God, despite this "only;" notwithstanding, i.e. , that his sacrifice and service were marked by imperfection. Hence learn

I THAT GOD LOVES THOSE WHO LOVE HIM, DESPITE THEIR IMPERFECTIONS. Of course God loves men who do not love Him. "God commendeth His love towards us in that while we were yet sinners," etc. We often say to children, "God doesn"t love you when you are naughty," but this is vicious theology. If this were so, there had been no hope for our world. But He is good to the unthankful and evil. Yes, the love must begin with God. "We love Him because He first loved us." And the love that bore with our sins, in the days of our impenitence, now bears also with our infirmities and ignorances. Neither superstition nor narrowness nor fanaticism "nor any other creature can separate us from the love of God," etc.

II THAT GOD FORGIVES THOSE WHO LOVE HIM, NOTWITHSTANDING THEIR INFIRMITIES. It is not meant here that our love can make any atonement or reparation for our sins. We know of no merits or mediation but His. "Your sins are forgiven you for His name"s sake. But where there is love, there is forgiveness. (Luk_7:47) Why, love involves penitence and faith, and ensures obedience. (Observe the next words, "Walking in all the statutes," etc.) Thus, the three conditions of forgiveness are all comprehended in love.

III THAT GOD WILL RECEIVE THOSE WHO LOVE HIM, DESPITE THEIR IGNORANCES. The gate of heaven is never shut against love, and only love will open it.

O merchant, at heaven"s gate, for heavenly ware Love is the only coin that passes there.

It must be so, for "love is heaven, and heaven is love

IV THAT WE OUGHT TO LOVE THOSE WHO LOVE GOD, DESPITE THEIR IGNORANCES, INFIRMITIES, AND IMPERFECTIONS. If the Eternal Love overlooks our only," surely we ought to overlook the only" of others. We may regret their views, we may think them unsound in the faith, we may lament their superstition, their lack of "sweetness and light," their vulgarity, or fanaticism, but if God loves them, and receives them notwithstanding, what right have we to do otherwise? If they love our Lord, then they are entitled to our love. "Grace be unto all them that love our Lord Jesus Christ in sincerity." We find, consequently, in the religion both of the Old Testament and of the New

V THAT LOVE IS EVERYTHING. It is

1. The fulfilling of the law (Rom_13:8:10; Mat_22:37-40) We cannot break the law if we love. Habe caritatem et fac quicquid vis, said St. Augustine.

2. The stamp and seal royal of the Christian. "He that loveth, is born of God." "By this shall all men know that ye are my disciples, if ye have love," etc. It has been said, Pectus est quod theologum facit. It is equally true that the heart makes the Christian.

3. The glory of the man. It was the greatest glory of Solomon. The highest praise recorded of him is, not that "he was wiser than all men", (1Ki_4:31) nor yet that he "exceeded all the kings of the earth for riches and wisdom", (1Ki_10:3) but that he loved the Lord. "The best thing that can be said of a man is that he loves God." Solomon in all his glory is not greater than the poorest of the saints.

4. The one thing needful. The one thing God demands is the heart. (Adelaide Proeter"s beautiful poem," Give me thy heart, affords a fine illustration here.) It is the mainspring of the man. The life depends on the heart. In the reign of Queen Elizabeth, when the Roman Catholics were commanded to attend Church under pains and penalties, some of their leaders applied to the Pope for guidance. "Let the Catholics of England," was the astute reply, "give me their hearts, and the Queen may do what she likes with the rest.

HOMILIES BY E. DE PRESSENSE. Vers. Mar_10:51) Before going back to heaven He addressed the same language to His disciples: Whatsoever ye shall ask the Father in my name, He will give it you". (Joh_16:23) Let us then ask all that we need with holy boldness, for it is God Himself who bids us do so. Like the father of the prodigal son, He always comes to meet us. Our hopes and desires can never be so large as His promises. We truly honour Him when we make His love the measure of our trust.

II THE CONDITIONS ON WHICH OUR PRAYERS ARE GRANTED ARE:

(a) Full trust in this infinite love, and grateful remembrance of favours received: "Thou hast showed unto David my father great mercy and hast given him a son to sit on his throne" (ver. 6).

(b) The consciousness of our own helplessness and weakness: I am but as a little child, and know not how to go out or come in (ver. 7).

(c) The precedence given to spiritual over temporal gifts: Give thy servant an understanding heart (ver. 9). Prayer is not intended to bring to us at once all material prosperity. Such an answer to prayer might be often injurious, hardening the heart, and depriving us of the salutary discipline of trial. If the thing we sought beyond all else was material prosperity, we should be mere mercenaries. We are always heard, but not always in the way we desire, so far as our earthly life is concerned. But when we ask of God a new and understanding heart, we are asking that which He is pledged to grant, for it is written: "If any man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not.

III THE RESULT OF THE PRAYER OF SOLOMON was not only the spiritual grace he sought, but also the prosperity and glory of his reign. "I have also given thee that which thou hast not asked" (ver. 13). There is a general application both to individuals and nations of the words of Christ: "Seek first the kingdom of God and His righteousness, and all other things shall be added unto you", (Mat_6:33) with the exception of afflictions, which may be necessary as discipline, and on the condition that we walk in the ways of the Lord (ver. 14), for the mercy of God, free as it is, is still bound up with His holiness, and cannot suffer the violation of His laws. E. DE P.

HOMILIES BY J. WAITE Vers. 5-16.

A wise prayer.

Gibeon, the scene of this incident, was one of the "high places" of the land. Worship in high places had been forbidden. Law against it not rigidly enforced until the place was chosen "where the Lord would cause his name to dwell." That Solomon"s act in sacrificing at Gibeon was not condemned is proved by his being favoured with this direct Divine communication. Every scene of real worship may become the scene of special Divine manifestation. "The Lord appeared unto Solomon in a dream of the night." Whatever our theory of these dreams of the olden times, it was evidently an articulate and intelligible Divine communication that Solomon had, and his spirit was intensely active. His choice of wisdom rather than riches, etc., was an act of judgment, a decision of the will, and therefore indicative of moral character. The whole spirit of his prayer most honourable to him. The prayer is, in a sense, answered before it is presented. Every holy yearning of the pious soul contains within itself the pledge of its own fulfilment.

I THE NATURE OF TRUE WISDOM. A power of moral discernment. "An understanding heart to judge," etc. This was the virtue of Solomon"s prayer it craved a moral rather than mere circumstantial, or even intellectual, endowment. He had the wisdom of the man of science, the "minute philosopher" (see chap. 4:33). But higher wisdom was wanted for higher work for guiding and governing the people and this is what he prayed for. Little trace in Solomon of the pure, fervent spirit of devotion that glowed in his father David. The yearning of David"s heart was not so much for wisdom as for holiness. But Solomon has a lofty ideal of kingly rule before him, and this is how he seeks to realize it.

1. Wisdom is a practical quality; not merely theoretical; consists less in true ideas than in the ability to embody them in a real and living form; not knowledge or insight, but power to turn what is known and understood to highest account. In common affairs of life in matters of business, science, art how many clever theoretical men are there whose cleverness never takes a tangible, practical form! You can point to nothing that they have ever done as a worthy expression of their native capacity. Only in a qualified sense are such men "wise." How much more in the higher sphere of moral and religious life. Here also a science and an art, the ideal and the practical. Wisdom is the combination of the two. It is thought and it is life the science of spiritual truth and reality married to the divine art ofliving under the influence of what is real and true.

2. Wisdom deals with those eternal principles that underlie the surfaceappearances of life. The judgment of Solomon in the dispute between the two women about the child (verse 16 to end) is suggestive here. Its peculiarity is, that instead of trusting to appearances to decide the doubt, he leaves the decision to the deep instinct of the mother"s nature, i.e., his wisdom is seen in calling to its aid a principle profounder and less fallible than itself. Apply this to the higher conduct of life. We want something more reliable than our own observation or reason as a guide. "The fear of the Lord is the beginning of wisdom." Lay hold on God. Walk by faith. Let there be a divine element in your life:

There is more wisdom in a whisper"d prayer Than in the ancient lore of all the schools.

How great the wisdom of him whose whole daily life is a heaven ascending prayer!

II THE DIVINE ORIGIN OF WISDOM. "Ask what I shall give thee." God is the infinite Fount of Wisdom, and He "gives" from His exhaustless fulness. "The Father of Lights." What a world of wonders is the book of Nature! What creative thought, constructive skill, wise adaptation are here! A world of profounder wonders is the Book of Truth. "O the depth of the riches," etc. But this is revelation; we have to think of impartation. God will give wisdom, "Ask what I shall give thee." "If any man lack wisdom let him ask of God," etc. All true light that guides man in any right path is His gift. Most of all those right thoughts, high aspirations, holy energies, which are the very life of men. Man can only disclose his mental riches. The philosopher cannot "give" the rustic wisdom, nor the father or teacher the child. God sheds the light of His Spirit into the soul. "If ye being evil," etc.

III THE ABUNDANT REWARD OF WISDOM. "And I have also given thee," etc. (ver. 13). God"s beneficence exceeds the expectations of His children. "Able to do exceeding abundantly," etc.. (Eph_3:20) "Seek ye first the kingdom of God," etc.. W. (Mat_6:33)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They then looked about for a beautiful girl for this purpose, and found Abishag of Shunem, the present Sulem or Solam, at the south-eastern foot of the Duhy of Little Hermon (see at Jos 19:18), who became the king's nurse and waited upon him. The further remark, "and the king knew her not," is not introduced either to indicate the impotence of David or to show that she did not become David's concubine, but simply to explain how it was that it could possibly occur to Adonijah (Kg1 2:17) to ask for her as his wife. Moreover, the whole affair is to be judged according to the circumstances of the times, when there was nothing offensive in polygamy.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

So they searched

"So the king's servants searched"

within all the borders of Israel

This is a generalization. AT: "all over the land of Israel" (See: Hyperbole and Generalization)

Abishag

This is a woman's name. (See: How to Translate Names)

Shunammite

a person from the city of Shunem (See: How to Translate Names)

the king

"King David"

translationWords

Israel

had relations with

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.