As It Is Written . . .
Without a Prophet
by Patrick Henry Reardon
When the author of Kings starts to tell of Adonijah's attempt to seize the Davidic throne (1 Kings 1:5–10), he describes both the man and the event in ways that recall the earlier revolt of Absalom.
Thus, both brothers are described as handsome (v. 6 and 2 Samuel 14:25), and each, acting in secrecy (v. 10 and 2 Samuel 15:9–11), provides for himself not only the identical showy retinue (v. 5 and 2 Samuel 15:1), but also the support of political figures at court (vv. 7–8 and 2 Samuel 15:31).
In addition, the author later reveals that Adonijah entertains an amorous interest in Abishag, the newest of David's wives, (1 Kings 2:13–22); this detail, too, puts the reader in mind of Absalom's public seizure of David's harem (2 Samuel 16:20–22).
These points of similarity form an analogy significant to the author's intent, inasmuch as the reader already knows what became of Absalom. The literary scholar Meir Sternberg puts his finger on the matter. The author, he says, "directs the reader to apply the lessons of the past to the imminent conflict: to look forward to the new pretender's downfall while he appears at the zenith of his fortunes" (The Poetics of Biblical Narrative, p. 268).
A Murky Matter
The action happens at 'Ein-Rogel, a place named for the spring in the southern outskirts of Jerusalem, on the boundary line between the tribes of Judah and Benjamin (cf. Joshua 15:7, 18:16). Near 'Ein-Rogel lie the village of Siloam and the large flat-stone formation called Zoheleth ("serpent's stone"), where Adonijah exploits his aged father's weakness by plotting to advance his own ambition. Taking advantage of a clan festival, Adonijah gathers the forces he needs to accomplish the coup, even though David is still alive and has not publicly declared his appointed heir.
Adonijah's claim to the throne is legally plausible. His older brothers, Amnon and Absalom, are both dead, and perhaps Chileab as well (2 Samuel 3:3), so Adonijah can promote his case on the premise of primogeniture.
The matter is murky, nonetheless, and the prince's failure to invite Solomon to the gathering at 'Ein-Rogel suggests that Adonijah knows, or at least seriously suspects, that David had Solomon in mind as his successor.
What Adonijah does, however, is not only murky; it is also dangerous. Even though he has the support of the rest of his siblings, at least some of the army (led by Joab), the priest Abiathar, and other officials of the court, the success of this coup depends on a certain measure of secrecy. The royal garden at 'Ein-Rogel (according to Josephus, Antiquities 7.14.4) is sufficiently secluded to avoid too much notice, until the deed is actually done.
Neglect of Revelation
If we compare the names on Adonijah's guest list with the parallel list of those not invited, the most notable name among the latter is the prophet Nathan. The author thus makes it plain that Adonijah has no prophetic support for his plan.
In this detail, we touch an emphasis fundamental to the intent of the book: God's continued guidance of his People through the oracles of the prophets. In the history of both the Southern and Northern kingdoms, we will find this to be a sustained motif. In fact, the author devotes to two of the prophets, Elijah and Elisha, more space than anyone except Solomon.
And when, near the end of the book, he describes the kingdom's downfall, he is careful to mention that it took place "according to the word of the Lord which he had spoken by his servants the prophets" (2 Kings 24:2).
In his neglect of prophetic revelation, Adonijah demonstrates an insouciance to God's will and guidance. This is the first of many examples of royal arrogance throughout the period covered in Kings.
The young prince's resolve to "exalt himself," moreover, illustrates the biblical principle that whoever exalts himself will be humbled. Indeed, in attempting to usurp what does not yet belong to him, Adonijah is something of an Adam-figure; the Fall of humanity's original father, we remember, was likewise an attempt to seize an honor that was not yet his.
There is also a parallel between Adonijah and Saul, both of whom acted preemptively, not waiting for God's appointed time (cf. 1 Samuel 13:7–14). Both men are contrasted with David, who—albeit already anointed—never sought to seize the throne while Saul yet lived.
Expanding our comparisons to the full biblical canon, we may think of a certain New Testament character, as well, of whom St. John said, "I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us" (3 John 9).
Patrick Henry Reardon is pastor emeritus of All Saints Antiochian Orthodox Church in Chicago, Illinois, and the author of numerous books, including, most recently, Out of Step with God: Orthodox Christian Reflections on the Book of Numbers (Ancient Faith Publishing, 2019).
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