1 Kings 4:2–6

Joab was out of step with David's thoughts about Solomon sitting on the throne. Benaiah shared the king's God-given desires, along with others of David's mighty men. Rebellion broke out against King Solomon. Adonijah was its head, Joab its energy, and Shimei had cursed David. It is remarkable that all three fell at last by the sword of Benaiah. He was "with David" in his rejection and his battles. He was "with David" as captain of his bodyguard. He was "with David" in his kingdom in positions of honour. Now he was raised to be captain of the army of Israel with David's son Solomon, sharing his glorious reign when the wars were over. Tried and proved trustworthy, he reaped a rich reward.

In David's time he already held a leading place in service (1 Chronicles 27:5). He is not like Joab who takes the stronghold of Zion to gain the leading place. No, he is humble, for his whole purpose is to reproduce David in his conduct.

Here in 1 Kings 4:4 the text calls Zadok and Abiathar priests again — though not "the priests", as before (2 Samuel 15:35; 19:11). There is no doubt that Solomon had removed Abiathar from office: "Solomon expelled Abiathar from being priest to the LORD" (1 Kings 2:27). Abiathar had been faithful in the past. So it seems Solomon did not want to strip him of the dignity of priesthood, even though he had removed him from the office.

Abiathar himself (v. 4) had been driven from the priesthood, yet his name stands among the princes alongside Zadok. He had carried the ark and shared all David's afflictions. Though he had lost his office, his lord did not wish to take his dignity from him. He was giving that dignity to all who had suffered with the rejected king.

In that day the LORD will choose the sons of Zadok to come near to Him in ministry (Ezekiel 40:46; 43:19; 44:15; 48:11). This was the branch of Aaron's line that came forward in the day of David (1 Chronicles 12:28). For hundreds of years the wrong line had held the high priesthood with no right to it. Eli belonged to the younger branch of Aaron's family. That branch took the high priesthood for itself, in the face of the LORD's solemn promise to Phinehas (Numbers 25:12-13). But restoration came in the person of Zadok, in David and Solomon's time. The LORD stays faithful despite man's failure and hostility. In the last days that Ezekiel speaks of, the sons of Zadok will appear again in the priestly line, and the LORD's first "covenant of peace" with Phinehas will stand (Ezekiel 40:44-46).

It is good to see the priest mentioned first, then the scribes and the recorder, before the officers of the army. Then the two priests come again, Zadok and Abiathar (v. 4). This shows that the kingdom's relationship to the Lord came first. Yet the armed forces were necessary, as is true in Christianity if we are to "fight the good fight of the faith."

All servants of the "true David" are priests. In the Old Testament, God chose one family to carry out the priestly tasks among the people of Israel. In the New Testament assembly of God, every believer may enter the sanctuary.

Now everything is in order and worthy of this glorious reign, but we find only eleven princes (vv. 2-6). The number twelve stands for perfect order in government on earth. That order had not yet come. It would come only with the arrival of One greater than Solomon.

All Israel was gathered under his sceptre (v. 1), forming one peaceful unity. That had been unknown during his father's reign. The seven years at Hebron, the rebellion of Absalom, that of Sheba the son of Bichri, and that of Adonijah prove it. Now everything is in order and worthy of this glorious reign, but we find only eleven princes (vv. 2-6). The number twelve stands for perfect order in government on earth. That order had not yet come. It would not come until One greater than Solomon came.

The princes and the twelve officers are listed first. Their names fit in perfectly with the character of the kingdom, foreshadowing the coming and better kingdom of our Lord. We give the names of the princes with their meaning. Azariah, "Jehovah is help"; ... Zabud, "Gift bestowed"...

In the New Testament we have something similar in the terms "elders" or "overseers," which both refer to the same persons (compare Acts 20:17, 28; Titus 1:5, 7; 1 Peter 5:1-2). In the days of the apostles, they or their representatives officially appointed such men in different assemblies... In our days there is no longer any official appointment of elders. But the tasks overseers were expected to perform are still to be done for the spiritual well-being of the saints. So the words of Paul to the elders of Ephesus have not lost their force: "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which He obtained with His own blood" (Acts 20:28).

In all the necessary conflict for the Lord and His truth, and in all the necessary work among the people of God, what the Lord is looking for is intimate communion with His own. Are we those "intimate counsellors" who know and value communion with Him?... In the case of Solomon, we read that Zabud was "the king's friend." Again we have the idea of intimacy. Abraham is called "the friend of God" (James 2:23; compare Isaiah 41:8; 2 Chronicles 20:7). God could have fellowship with Abraham, telling him His plans concerning Sodom and Gomorrah. Moses was another man to whom God spoke "face to face, as a man speaks to his friend" (Exodus 33:11). "He made known His ways to Moses, His acts to the people of Israel" (Psalm 103:7).

In John 15 the Lord calls His disciples His friends. He shows them the two leading principles of this relationship. The first is obedience: "You are My friends if you do what I command you" (verse 14). The second is communion: "I have called you friends, for all that I have heard from My Father I have made known to you" (verse 15).

It is good to see the priest mentioned first, then the scribes and the recorder before the officers of the army. The two priests, Zadok and Abiathar, are named again (v. 4). This shows that the relationship of the kingdom to the Lord was paramount... Though mentioned last, the labour force is very necessary in its place. It does not have the prominent place that priesthood does. But we should be content to labour for the Lord without undue attention directed toward ourselves. The Lord will reward all labour for Himself in a coming day.

It is good to see the priest mentioned first, then the scribes and the recorder before the officers of the army, and then again the two priests, Zadok and Abiathar (v.4). This shows that the kingdom's relationship to the Lord came first. Yet the armed forces were necessary, as is true in Christianity if we are to "fight the good fight of the faith." The household is not to be neglected either, as is true in "the house of God" today (Eph. 2:19). Though mentioned last, the labour force is very necessary in its place. It does not hold the prominent place that priesthood does. But we should be content to work for the Lord without drawing attention to ourselves, for the Lord will reward all work done for Him in a coming day.

The list of the princes and the twelve officers comes first. Their names fit perfectly with the character of the kingdom, foreshadowing the coming and better kingdom of our Lord. Here are the names of the princes with their meaning. Azariah, "Jehovah is help"... Ahishar, "Brother of ability"; Adoniram, "Lord of Heights."

The work of these men was to deal with the outward, material side of the king's palace. In the New Testament, that kind of service in the spiritual house of God is what we may call "deacon service." We might be tempted to value such practical service less, since it deals with material things in the work of the Lord. But the Lord's verdict is quite different. When men were first chosen in Christianity to "serve tables," they had to be "of good repute, full of the Spirit and of wisdom" (Acts 6:2, 3). In 1 Timothy 3 Paul describes the qualifications of a deacon. Study them, and you see that spiritual qualifications are needed even for practical service for the Lord.

He was chief over the tribute in the days of Solomon (1 Kings 4:6; 1 Kings 5:14). In David's time ADORAM was over the tribute (2 Sam. 20:24), and in the days of Rehoboam a man of this name was also over the tribute (1 Kings 12:18)... All Israel stoned him to death at the revolt of the ten tribes. If Adoniram held office from David to Rehoboam, that would cover a long time; still, it may be the same man throughout, or father and son.

Now Solomon was undisputed king over all Israel, and the unity of peace prevailed. This is a picture of the millennial reign of the Lord Jesus. However, Solomon's reign was not itself millennial, so he had only eleven princes (vs.2-6), not twelve, which is the number of governmental completeness.

But all this meant heavy taxation. In time the people groaned under the burden, while Solomon groaned with disappointment of heart. The load of taxation was probably what made the people ask Rehoboam to make their service easier and their yoke lighter (1 Kings 12:4). Men will not complain like this when the Lord reigns in Zion. His glory will far exceed Solomon's, but it will be as true then as now, "My yoke is easy, and My burden is light" (Matt. 11:30).