1:32-53 The people expressed great joy and satisfaction in the elevation of Solomon. Every true Israelite rejoices in the exaltation of the Son of David. Combinations formed upon evil principles will soon be dissolved, when self-interest calls another way. How can those who do evil deeds expect to have good tidings? Adonijah had despised Solomon, but soon dreaded him. We see here, as in a glass, Jesus, the Son of David and the Son of God, exalted to the throne of glory, notwithstanding all his enemies. His kingdom is far greater than that of his father David, and therein all the true people of God cordially rejoice. The prosperity of his cause is vexation and terror to his enemies. No horns of the altar, nor forms of godliness, nor pretences to religion, can profit those who will not submit to His authority, and accept of his salvation; and if their submission be hypocritical, they shall perish without remedy.

Verse 34. - And let Zadok the priest and Nathan the prophet [Bahr sees in the fact that Nathan was associated with Zadok in the anointing, "the high significance David attributed to the prophetic office in Israel" But the prophets constantly performed this ceremony. Samuel anointed both Saul and David; Elisha anointed Jehu (2 Kings 9:1), and was commissioned to anoint Hazael (1 Kings 19:15, 16) ] anoint him [the king, being a sacred personage, was set apart to the office, like the priest and prophet, by anointing. Saul was probably anointed twice (1 Samuel 10:1; 1 Samuel 11:15. Cf. 12:3). David was anointed thrice (1 Samuel 16:13; 2 Samuel 2:4; 2 Samuel 5:3. Solomon was anointed twice (ver. 39; 1 Chronicles 29:22). The Rabbins have always held that subsequent kings were not anointed, where the succession was regular. But this opinion must be taken quantum valet. It is true that we only read of the anointing of Jehu (2 Kings 9:6), Joash (ibid. 2 Kings 11:12), and Jehoahaz (ibid. 2 Kings 23:30), and that in these three cases the accession was irregular. But it is obvious that other kings may have been anointed as well, though the fact is not recorded. There would be no reason for recording it in ordinary cases It seems hardly likely, too, that any king would readily dispense with an ordinance which would so much strengthen his title] there king over Israel: and blow ye with the trumpet [the sound of the trumpet would almost seem to have been a necessary accompaniment of coronations, or the proclamation of a new king. See 2 Samuel 15:10; 2 Kings 9:13; 2 Kings 11:14], and say, God cave king Solomon. [See on ver. 25.]

And let Zadok the priest, and Nathan the prophet, anoint him there king over Israel,.... For it might be done by either of them, as the unctions of Saul and David show:

and blow ye the trumpet, and say, God save King Solomon; the blowing of the trumpet was to make it public; the proclamation of him as king was to be made by the sound of it, and the acclamation of the people was to express their concurrence with it, their loyal affection to the new king, and their hearty wishes for his health, prosperity, and long life.

34. anoint him—done only in the case of a new dynasty or disputed succession (see on [286]1Sa 16:13; [287]2Sa 2:1).

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