Verse 2

I go the way of all the earth--a beautiful and impressive periphrasis for death. be thou strong, . . . show thyself a man--This counsel is similar to the apostolic direction (Co1 16:13) and refers to the fortitude or strength of mind that was required to discharge the onerous functions of king.

Verse 3

keep the charge of the Lord thy God--that is, the divine law in all its ceremonial as well as moral requirements. But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deu 17:10-20), that he would secure the blessing of peace and prosperity to his reign (see on Deu 4:5; Deu 29:10).

Verse 4

there shall not fail thee . . . a man on the throne of Israel--a reference to the promise made to David of the sovereignty being vested perpetually in his lineage (Sa2 7:11-16), which was confirmed to Solomon afterwards (see Kg1 9:5), and repeated with reference to its spiritual meaning long after (Jer 33:17).

Verse 5

thou knowest also what Joab . . . did--The insolent and imperious conduct of that general had not only been deeply offensive to the feelings (Sa2 18:5-15; Sa2 19:5-7), but calculated to bring reproach on the character, to injure the prospects, and endanger the throne of David. Passing over the injuries committed directly against himself, David dwelt with strong feelings on the base assassination of Abner and Amasa. shed the blood of war in peace, &c.--The obvious meaning is, that in peace he acted towards them as if they had been in a state of warfare; but perhaps these graphic expressions might be designed to impress Solomon's mind more strongly with a sense of the malice, treachery, and cruelty by which those murders were characterized.

Verse 6

Do . . . according to thy wisdom--Joab's immense popularity with the army required that any proceedings instituted against him should be taken with great prudence and deliberation.

Verse 8

thou hast with thee Shimei--Though David promised him a pardon, which being enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Shimei as a turbulent and dangerous character. It must not be supposed that in these dying instructions David was evincing a fierce, vindictive spirit. He is rather to be considered as acting in the character of a king and magistrate, in noticing crimes which he had not been in a condition to punish, and pointing out persons of whom Solomon would be under a necessity to rid himself as dangerous to the state. The grateful mention of Barzillai's kindness [Kg1 2:7] was, however, a personal feeling that does honor to the warmth of his heart; and his silence as to Mephibosheth, the son of his beloved Jonathan, would imply the previous death of that prince.

Verse 9

for thou art a wise man--Solomon had given early indications of wisdom before his miraculous endowment with the heavenly gift (see Kg1 3:11), and his own sagacity would dictate the course that should be followed in any new offense that Shimei might commit.

Verse 10

So David slept with his fathers--about six months after the coronation of Solomon (compare Sa2 5:5 with Ch1 29:27). The interval was spent in developing his ideas and plans for the future glory of the kingdom and providing for the permanent worship of God (see on Ch1 22:1, and following). was buried in the city of David--Sepulchres were not allowed within the precincts of cities. Jerusalem, however, formed an exception; and yet, even there, the privilege was reserved chiefly for the royal family (Act 2:29). Tradition says that the bones of David repose on Mount Zion, and the minaret of a small mosque points out the spot which tradition has fixed. His was a noble, a wondrous, and a humbling history. He was a good man, yet his life was deformed by various crimes of a very gross character. But there were many bright and noble traits in his character; he was an earnest lover of the divine law; his reign was signalized by many important services that contributed to the glory of God and the exaltation of His kingdom; and his name, as the sweet Psalmist of Israel, will be held in honor to the latest age of the Church.

Verse 12

SOLOMON SUCCEEDS HIM. (Kg1 2:12-24) Then sat Solomon upon the throne of David his father--His ascension to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.

Verse 13

Adonijah . . . came to Bath-sheba--Her question to him betrays an apprehension which his recent conduct might well warrant; but his pious acknowledgment of the divine will seemed apparently to indicate so entire an acquiescence in the settlement of the succession [Kg1 2:15], that, in her womanly simplicity, she perceived not the deep cunning and evil design that was concealed under his request and readily undertook to promote his wishes.

Verse 19

Bath-sheba . . . went unto King Solomon--The filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.

Verse 22

why dost thou ask Abishag . . . ask for him the kingdom also--(See on Sa2 16:5; also see on Sa2 12:8). Solomon's indignation was roused; he in a moment penetrated the artful scheme, and from his associating the names of Abiathar and Joab, he seems to have suspected or known that those deep schemers had been the prompters of Adonijah.

Verse 23

God do so to me, and more also--the common form of introducing a solemn oath. if Adonijah have not spoken this word against his own life--Whether there was a treasonable design to conceal under this request or not, the act, according to Eastern notions, was criminal, and of dangerous consequence to the state. There is no ground of censure upon Solomon for cruelty or precipitation in this instance. He had pardoned Adonijah's former conspiracy; but this new attempt was rebellion against the viceroy appointed by the divine King and called for condign punishment. The office of executioner was among the Hebrews, as in other ancient countries of the East, performed unceremoniously and privately--often without any previous warning--by the captain of the guard, or one of his officers (Mat 14:10).

Verse 26

unto Abiathar the priest said the king--This functionary, as the counsellor or accomplice of Adonijah, had deserved to share his fate. But partly from regard to his priestly dignity, and partly from his long associations with the late king, Solomon pronounced on him the mitigated sentence of banishment to his country estate at Anathoth, and thereby, as God's vicegerent, deprived him of his office and its emoluments. The sacred writer notices the remarkable fulfilment, Abiathar's degradation from the high priesthood (see on Kg1 4:4), of the doom denounced against the house of Eli (Sa1 2:30).

Verse 28

JOAB SLAIN. (1Ki. 2:28-45) Then tidings came to Joab--The execution of these sentences respectively on Adonijah and Abiathar prepared Joab for his fate. Death, due to his great crimes (Num 35:33), would long ago have been inflicted, had not his power and popularity with the army been too formidable for the old king. He now fled to the altar, which, though a recognized asylum, afforded no sanctuary to the rebel and murderer (Exo 21:14). And, as he refused to leave it, he seems to have cherished some faint hope that a religious scruple would have been felt at the thought of violating the sanctity of the place by bloodshed. Benaiah, not liking to assume any responsibility, referred the matter to Solomon, who determined that the law should take its course (Deu 19:13).

Verse 33

Their blood shall . . . return upon the head of Joab, &c.--A reference is here made to the curse publicly and solemnly pronounced by King David (Sa2 3:28-29).

Verse 34

SHIMEI PUT TO DEATH. (Kg1 2:34-46) Benaiah . . . went up, and fell upon him--According to the terms of the statute (Exo 21:14), and the practice in similar cases (Kg2 11:15), the criminal was to be dragged from the altar and slain elsewhere. But the truth is, that the sanctity of the altar was violated as much by the violence used in forcing the criminal from the place as in shedding his blood there; the express command of God authorized the former and therefore by implication permitted the latter. was buried in his own house--or family vault, at his property in the wilderness of Judah. His interment was included in the king's order, as enjoined in the divine law (Deu 21:23).

Verse 36

the king sent and called for Shimei--He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David [Kg1 2:42-44].

Verse 46

the kingdom was established in the hand of Solomon--Now, by the death of Shimei, all the leaders of the rival factions had been cut off. Next: 1 Kings Chapter 3

Verse 1

Now the days of David drew nigh that he should die,.... The number of his days fixed and determined by the Lord, Job 14:5; and which might be perceived as drawing nigh, both by himself and others, through the growing infirmities of old age, decline of nature, and various symptoms of an approaching dissolution which were upon him; see Gen 47:29. Abarbinel observes, that he is called only David, not King David; because Solomon his son was now anointed king, and reigned in his stead; so in Kg1 1:10; but there is another reason given by some Jews (n), that no man, even a king, has power in the day of death; he is no king then, he has no rule over that, but that rules over him: and he charged Solomon his son; gave him his last and dying charge: saying; as follows. (n) Bereshit Rabba, sect. 96. fol. 83. 3.

Verse 2

I go the way of all the earth,.... A path which is the path of death (o), which all pass in, kings and peasants, high and low, rich and poor, great and small, good and bad; none are exempted, all must die, and do; it is the appointment of God, a decree which can never be reversed; all experience confirms it: this same phrase is used by Joshua, from whom David seems to have borrowed it, and shows that that book was written in his days, Jos 23:14; be thou strong therefore; not discouraged at my death, being a common thing, and to be expected; nor at being left alone, the Lord can give thee wisdom and counsel, assistance and strength, protection, and defence; take heart therefore, and be of good courage: and show thyself a man; in wisdom and understanding, and in fortitude of mind, though so young a man; which were necessary for the government of so great a people, and to guard against the secret intrigues of some, and the open flatteries of others, and the fear of attempts against his person and government, and the temptations he might be liable to, to do wrong things; and especially they were necessary to enable him to keep the commands of God, as follows; which required great strength of mind and of grace, considering the corruptions of nature, the temptations of Satan, and the snares of men; see Jos 1:7. (o) "------ omnes una manet nox, Et calcanda semel via lethi". Horat. Carmin. l. 1. ode 28. ver. 15, 16.

Verse 3

And keep the charge of the Lord thy God,.... Which may in general respect his whole walk and conversation, and his obedience to the law and will of God; and in particular his just government of Israel committed to his charge: to walk in his ways; directed to in his word: to keep his statutes and his judgments; his laws, ceremonial, moral, and judicial: and his testimonies; as the above laws, which testify of his mind, and declare what he would have done and observed: as it is written in the law of Moses; which a king of Israel was obliged to write a copy of, keep by him, and read it, and rule according to it, Deu 17:18, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself; to reign in righteousness, and according to the law of God, is the only way to have a prosperous and happy reign: or "that thou mayest act wisely" (p); the law of God furnishing out the best rules of government and maxims of policy; see Deu 4:6. (p) "ut prudenter agas", Montanus, Tigurine version; "ut intelligas universa", V. L.

Verse 4

That the Lord may continue his word which he spake concerning me,.... his word of promise concerning the kingdom of David, and the succession of it, and confirm and establish it: saying, if thy children take heed to their way; they are directed to walk in, even the way of the Lord, and not turn to the right hand or the left: to walk before me in truth: in the sincerity and integrity of their hearts, according to the word of truth, and under the influence of the spirit of truth: with all their heart, and with all their soul; in the most cordial manner, with the strongest affection and zeal; with all eagerness and earnestness; with their whole hearts engaged in every duty performed by them: then the Lord said, there shall not fail thee a man on the throne of Israel; one to succeed him in the throne; this, with respect to his throne, literally considered, was conditional; but, spiritually considered, was absolute, and had its fulfilment in the Messiah, whose throne is for ever; see Luk 1:32.

Verse 5

Moreover thou knowest also what Joab the son of Zeruiah did unto me,.... In slaying Absalom, contrary to his orders, and in behaving insolently towards him on account of his mourning for him, and at other times; but as these things might not be personally known to Solomon, only by hearsay, this may respect his disloyalty towards him, in joining with Adonijah, who set himself up for king in his lifetime, and without his knowledge and consent; or it may respect the instances next mentioned, in which he did injury to the interest, honour, and character of David: and, or "even", what he did to the two captains of the host of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew; to Abner who was under Ishbosheth, and Amasa under David, who had not only the promise of the post, but was actually in it when Joab slew him; and indeed out of envy to him for it: and shed the blood of war in peace; when they were at peace with him, as if they had been in open war; and even under a pretence of friendship to them, asking of their peace and welfare, as if he meant nothing less than to behave peaceably towards them; hence the Targum is, "whom he slew in craftiness:'' and put the blood of war upon the girdle that was about his loins, and in his shoes that were in his feet; which particularly respects the affair of Amasa, whose blood he shed with his sword, that dropped out of its scabbard, girded upon his loins, and into which he put it again, all over bloody, and wore it girded upon his loins; and which he also stooped for when it fell, as if he was going to unloose or buckle his shoes, and into which the blood ran down when he stabbed him; and after this barbarous action marched on without any shame or remorse, with his bloody sword on his loins, and the blood of the murdered in his shoes.

Verse 6

Do therefore according to thy wisdom,.... Which though young began to appear in him, even in the life of his father; he therefore exhorts him to use the wisdom he had, and take the first and fittest opportunity to cut him off for his former murders and late treason, as a dangerous man to his government and the peace of it: and let not his hoary head go down to the grave in peace; that is, let him not die a natural, but a violent death; and let not his grey hairs be any argument for sparing him, or any reason for delaying the taking of him off, because he would in course die quickly; for he must be now an old man, as old as David, or perhaps older; since he had been his general forty years, even all the time of his reign; see Sa2 2:13.

Verse 7

But show kindness to the sons of Barzillai the Gileadite,.... Who perhaps was now dead, and therefore he would have kindness shown to his posterity for his sake: and let them be of those that eat of thy table; as Mephibosheth had at his, who also perhaps was dead, since no notice is taken of him; and as David would have had Barzillai, but he desired to be excused on account of his age: for so they came to me, when I fled because of thy brother, Absalom; that is, they came to him, not only Barzillai, but his sons it seems; and fed him or furnished him with provisions, when he was obliged to fly to the other side Jordan, because of the rebellion of his son Absalom.

Verse 8

And behold thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim,.... Of whom, and of his native place; see Gill on Sa2 16:5; he was now at Jerusalem, and so with Solomon, or near at hand; and was on his side, and of his party; see Kg1 1:8; but not to be trusted, or looked upon as a real friend: which cursed me with a grievous curse, when I went to Mahanaim; a place on the other side Jordan, of which place, and the curses this man cursed David, with, see Sa2 16:7; but he came down to me at Jordan; after the defeat of Absalom, and when David was returning, and humbled himself to him, and begged his pardon: and I sware unto him by the Lord, saying, I will not put thee to death with the sword; but this oath was not binding upon his successor, and especially should he commit a new crime.

Verse 9

Now therefore hold him not guiltless,.... Do not look upon him as an innocent person; and if he commits an offence against thee, as he has against me, do not acquit him as I have done: for thou art a wise man; so it seems he was before the appearance of the Lord to him at Gibeon, even before his father's death he had given some proofs of it to David himself: and knowest what thou oughtest to do unto him; to watch and observe him, and, if found offending, to punish him according to the rules of justice, and the laws of the land: but his hoary head bring thou down to the grave with blood; spare him not on account of his age, but put him to death whensoever he shall be found guilty, let him not die a natural death.

Verse 10

So David slept with his fathers,.... Died as his ancestors before him did; for, buried with them he was not; and therefore cannot be understood of his lying with them in the grave, but in the state of the dead; he died according as the Jews say (q) on the day of Pentecost, and according to Bishop Usher (r) A. M. 2990, and before Christ 1014; and was buried in the city of David; not at Bethlehem, in the sepulchre of Jesse, who was a private man; but being a king, in his own city, the hold of Zion he took from the Jebusite, and which afterwards was called by his name, Sa2 5:7; and his sepulchre remained unto the times of the apostles, upwards of a thousand years; see Gill on Act 2:29. (q) T. Hieros. Chagigah, fol. 78. 1. (r) Anuals, &c. p. 56.

Verse 11

And the days that David reigned over Israel were forty years,.... So says Eupolemus (s), an Heathen writer, which are thus reckoned: seven years reigned he in Hebron; the six months over are omitted, Sa2 5:5; this part of his reign was over Judah only: and thirty three years reigned he in Jerusalem; over the twelve tribes, in all forty, which round number is only given; though in fact he reigned six months more. (s) Apud Euseb. Praepar. Evangel. l. 9. c. 30.

Verse 12

Then sat Solomon on the throne of David his father,.... So he did in his lifetime, with his consent, and by his order, and now by the agreement of the whole people: and his kingdom was established greatly; all submitting to it, and none opposing it.

Verse 13

And Adonijah the son of Haggith came to Bathsheba, the mother of Solomon,.... Into her apartment; Abarbinel thinks it was a few days after the death of David: and she said, comest thou peaceably? in a friendly manner, with no ill design, only to pay a friendly visit; for she might fear he came to avenge himself on her, and destroy her, because she had been the instrument of disappointing him of the kingdom, and of getting her son Solomon set upon the throne, and established in it; and therefore could not tell what envy, rage, and disappointment, might prompt him to: and he said, peaceably; he meant no harm unto her.

Verse 14

He said, moreover, I have something to say unto thee,.... Signifying that he came upon business: and she said, say on; intimating her readiness to hear what it was.

Verse 15

And he said, thou knowest that the kingdom was mine,.... Belonged to him by virtue of his birthright; he was heir to it, being the eldest son: and that all Israel set their faces on me, that I should reign; which was not true; for, as Bathsheba says, the body of the people were in suspense, their eyes being on David, waiting to hear whom he would declare his successor; and when Solomon was declared and anointed, vast numbers attended him; unless Adonijah thought that the high priest, and general of the army, with the captains, represented the whole people; however this he observes by way of preface, to show how unhappy he was, being disappointed, and to move the compassion of Bathsheba, that she might be the more easily prevailed upon to seek to obtain so small a favour as he was about to ask: howbeit the kingdom is turned about, and is become my brother's; things had taken another turn, and what was his, and he thought himself sure of the other day, was now become his brother's; such were the uncertainty and vicissitude of human affairs: for it was his from the Lord; by the appointment of the Lord, by a promise of his, and a prophecy concerning it; which if he knew of, it was both vain and sinful in him to act contrary thereunto; or it was brought about by the overruling providence of God, which he now plainly saw and submitted to; this he said to show that he had laid aside all hopes of the kingdom, and was fully satisfied of the disposition of it in Providence, and so to hide his real design in the petition he was about to make.

Verse 16

And now I ask one petition of thee,.... And but one, and a small one too, as Bathsheba herself after calls it: deny me not, or "turn not away my face" (t); with shame and sorrow, which would be the case should he be denied: and she said unto him, say on; let me hear it. (t) "ne avertere facias faciem meam", Pagninus.

Verse 17

And he said, speak, I pray thee, unto Solomon the king,.... He owns him to be king, and which he the rather did to engage her to take his suit in hand, and to cover his design: for he will not say thee nay; or turn away thy face, or deny thy request; she being his mother, for whom he had a great affection, and to whom he was under obligation on all accounts: that he give me Abishag the Shunammite to wife; which was contrary to the law of God, Lev 18:8; which surely Adonijah must have been ignorant of, and Bathsheba likewise; or the one would never have made such a request, nor the other have undertaken to try to obtain it; but perhaps they did not take her to be David's wife, or the marriage to be consummated, because he knew her not: but yet not being returned to her father's house, and being at the dispose of Solomon, prove that she must be a concubine wife, and which became the property of the next heir and successor; see Sa2 12:8; nor did Adonijah apply to her or her friends; which, if he was really in love with her, he would have done, if at her own or their disposal; but this he knew, that she was solely at the disposal of Solomon, to whom he did not care to apply himself, but makes use of his mother.

Verse 18

And Bathsheba said, well,.... Very well spoken, the thing is good and right: I will speak for thee unto the king; and use her interest with him, not seeing into his design, but pitying an unfortunate man.

Verse 19

Bathsheba therefore went unto King Solomon, to speak unto him for Adonijah,.... She went from her own house to the palace; for she might not live at court; or however had an apartment to herself, from whence she went to the king with her suit in favour of Adonijah: and the king rose up to meet her, and bowed himself unto her; upon her entrance into the presence chamber, in honour to her as a parent, he rose up from his throne, and made his obeisance to her, as a dutiful son: and sat down on his throne, and caused a seat to be set for the king's mother; a magnificent seat or throne, as the word is, was ordered to be set for her: and she sat on his right hand; where he placed her in honour to her as his mother; so Nero (a) placed Tiridates king of Armenia at his right hand, to do him honour. (a) Suetonius in Vit. Neron. c. 13.

Verse 20

Then she said, I desire one small petition of thee,.... It was but one, and a little one, and therefore she hoped it would be granted: I pray thee, say me not nay; do not refuse it, or deny it me, or turn away my thee with shame and disappointment: and the king said, ask on, my mother, for I will not say thee nay; since it is a small one, as thou sayest, and provided it is fit and lawful to be granted.

Verse 21

And she said, let Abishag the Shunammite be given to Adonijah thy brother to wife. For so Adonijah was by his father's side; and Bathsheba makes use of the relation, the more to move upon him to grant the request. And she said, let Abishag the Shunammite be given to Adonijah thy brother to wife. For so Adonijah was by his father's side; and Bathsheba makes use of the relation, the more to move upon him to grant the request. 1 Kings 2:22 kg1 2:22 kg1 2:22 kg1 2:22And King Solomon answered and said unto his mother,.... With as much gentleness and mildness as he could, but inwardly fired at her request, and amazed at it, and could not forbear using some degree of tartness and resentment: and why dost thou ask Abishag the Shunammite for Adonijah? is this a small petition? is this a fit and lawful one? ask for him the kingdom also; for this is what he means by it, that by marrying the king's widow he may step into the throne whenever any opportunity offers, as any uneasiness, or insurrection in the kingdom, or the death of Solomon; for none but a king, the Jews say (b), might marry a king's widow, not any private man; and therefore for Adonijah to ask this was interpreted affecting the kingdom, and aspiring to it, and taking his measures to obtain it; yea, it is said (c), that none but another king, the successor, might make use of his servants, handmaids, and ministers; and it is observed, that Abishag was free to Solomon, but not to Adonijah: for he is mine elder brother; and has that to plead in his favour, and if he could obtain this, it would strengthen his title, or at least be a plausible pretence, which he might make use of, when opportunity served, to gain the people to his interest: even for him, and for Abiathar the priest, and for Joab the son of Zeruiah; she might as well ask for them as for him; whose interest it was, and therefore desirous it might be that he should be king, that so the one might be continued in the office of high priest, and the other as general of the army; who, Solomon knew, bore him no good will, but were secretly his enemies; and he suspected that this was a scheme of theirs, and that it was by their advice Adonijah made this request; so the Targum, "are not he, and Abiathar the priest, and Joab the son of Zeruiah, in the counsel?'' in this counsel; it is what they had consulted among themselves as a preparation to bring about a design they are contriving; probably Solomon had private notice that they were plotting against him, and this confirmed him in the truth of it; and therefore all of them were upon this punished with deprivation of office, or loss of life. (b) Misn. Sanhedrin, c. 2. sect. 2. (c) Maimon. Hilchot Sanhedrin, c. 2. sect. 1.

Verse 22

Then King Solomon sware by the Lord,.... To prevent his mother pressing him to have her petition granted: saying, God do so to me, and more also; lay such and such evils upon me, and more than I care to express: if Adonijah have not spoken this word against his own life; to his own prejudice, and even to the loss of his life; in which Solomon suggests it would issue, being a fresh overt act of treason; he knew, from what Bathsheba said, that this was his petition, and that he had spoken of this to her, and put her upon making it for him; and who no doubt related to Solomon the whole of the conversation that passed between them, and to which he seems to have some respect in his answer.

Verse 23

Now therefore, as the Lord liveth,.... Which is another oath; and one may easily perceive hereby in what a temper and disposition Solomon was, how warm, earnest, and vehement, how resolute against the petition, and how determined he was to punish Adonijah and his confederates: which hath established me, and set me upon the throne of David my father, and who hath made me an house, as he promised; who had placed him on his father's throne, and established him there, in spite of all his enemies, and had given him a firm and stable kingdom, which was not to be shaken and subverted by the power and policy of conspirators, according to the promise of God by Nathan, Sa2 7:11; Adonijah shall be put to death this day; both for his former conspiracy, he only having had a reprieve, and which was to continue on his good behaviour, Kg1 1:51, and for his fresh attempt in forming treasonable schemes to ascend the throne if possible; wherefore, being a dangerous man, and no longer to be trusted, Solomon was determined to dispatch him at once, and being established in his kingdom, he had nothing to fear from those in the conspiracy with him.

Verse 24

And King Solomon sent by the hand of Benaiah the son of Jehoiada,.... Orders to execute him, and proper persons to do it; perhaps some of the Cherethites and Pelethites under him, to assist at least in it: and he fell upon him, that he died; Benaiah rushed in upon him with his men, and thrust his sword into him, and killed him; executions used to be done in those times and countries by great personages, as the instances of Gideon, Doeg, and others, show, and not by common executioners.

Verse 25

And unto Abiathar the priest said the king,.... Who was either at court, or he sent for him, and thus addressed him: get thee to Anathoth; a city of the tribe of Benjamin, given to the priests, Jos 21:18; of which place Abiathar might be originally, and whither he is bid to return: unto thine own fields; which belonged to him there, either by inheritance or purchase; and these he was to mind, and not perform the functions of his office, however as high priest, and at Jerusalem, and the tabernacle there, and still less appear at court, or meddle with state affairs, only to attend to his private domestic concerns: for thou art worthy of death; in joining with Adonijah in the lifetime of David, and setting him up as a king without his knowledge, and in opposition to Solomon, contrary to the will of God, and promise of David, of which he, being high priest, cannot be thought to be ignorant, and for his late confederacy with Adonijah, of which Solomon had knowledge: but I will not at this time put thee to death; he does not give him a full pardon, only a respite; suggesting, that should he be guilty of any overt act, he would be put to death another time, though not now: because thou barest the ark of the Lord God before David my father; when he fled from Absalom, Sa2 15:24; and because thou hast been afflicted in all wherein my father was afflicted; shared with him in all his afflictions under the persecutions of Saul, from the time he slew the priests at Nob, and at the rebellion of Absalom; in each of which he accompanied him, and suffered and sympathized with him.

Verse 26

So Solomon thrust out Abiathar from being priest unto the Lord,.... He deposed him from his office of high priest, otherwise I suppose he might officiate as a common priest, at least in some of the branches of it; this was done by his own authority as a king, and not as a prophet, as Bellarmine vainly distinguishes; and not by the authority of the college of the, priests, at the instance of Solomon, as Fortunatus Schacchus says (d) for which there is no foundation: that he might fulfil the word of the Lord; which he might do intentionally, having knowledge of it, or however eventually: which he spake concerning the house of Eli in Shiloh; of which house Abiathar was, and which, according to that prophecy, was to be demolished, and the priesthood translated from it, which was in the line of lthamar, to another house, in the line of Eleazar; the word of the Lord, referred to, is in Sa1 2:31. (d) Elaeochrism. Myrothec. l. 3. c. 50. col. 1069.

Verse 27

Then tidings came to Joab,.... Of the death of Adonijah, and the deposition of Abiathar: for Joab had turned after Adonijah; publicly appeared at his feast, when he was saluted king by him, and others, and privately gave him advice in the affair of Abishag: though he turned not after Absalom; did not join with him in his rebellion, but faithfully adhered to David; and yet both in his lifetime, and after his death, acted the traitorous part in favour of Adonijah: Ben Gersom gives these words a different sense, as if he was blameworthy in both cases; that he turned after Adonijah to make him king, without consulting David, and having his consent; and he did not turn after Absalom, to deliver him from death, as David commanded him; but the former sense is best: and Joab fled unto the tabernacle of the Lord; which was at Gibeon, see Ch2 1:3; it was four miles from Jerusalem to the north, situated on an hill (e); according to Josephus (f), it was forty furlongs, or five miles, from it; though Kimchi thinks it was the altar in Jerusalem he fled to, which was before the ark, in the tent David made for it; but that is never called the tabernacle of the Lord, only that of Moses: Joab's fleeing hither showed guilt, and that he was in the conspiracy of Adonijah, and was conscious he deserved to die, and now expected it, since Adonijah was put to death; while he remained reprieved or pardoned, he thought himself safe, but now in danger, and therefore fled for it: and caught hold of the horns of the altar; See Gill on Kg1 1:50. (e) Bunting's Travels, &c. p. 98. (f) Antiqu. l. 7. c. 11. sect. 7.

Verse 28

And it was told King Solomon that Joab was fled unto the tabernacle of the Lord,.... This account was brought him very probably by some of his courtiers: and, behold, he is by the altar; to which he betook himself for refuge, laying hold on the horns of it: then Solomon sent Benaiah the son of Jehoiada, saying, go, fall upon him; slay him; Josephus (g) says, the orders were to cut off his head; but perhaps it might be only to lay hold on him, and take him thence, and bring him to Solomon to have judgment passed upon him; for the Targum is, "exercise your power over him,'' take him into custody; and certain it is that the first orders were not to slay him, at least upon the spot where he was. (g) Antiqu. l. 8. c. 1. sect. 4.

Verse 29

And Benaiah came to the tabernacle of the Lord,.... At Gibeon: and said unto him; that is, to Joab: thus saith the king, come forth; meaning, out of the tabernacle; which plainly shows that his orders were not to slay him in it: and he said, nay, but I will die here; since he must die, he chose to die there; but what was his reason for it is not so clear; the Jews, some of them, say, to save his goods, and that they might come to his heirs, which would have been forfeited to the crown if he had been tried and condemned in a court of judicature; others, that he might be buried with his ancestors, whereas, had he been sentenced to death by the court, he would have been buried in the common place of malefactors; but rather he thought, or at least hoped, he should not die at all; either that, by gaining time, Solomon might be prevailed upon to pardon him; or however that he would not defile that sacred place with his blood; or, if he should die, he chose to die there, as being a sacred place, and so might hope to receive some benefit from it, as to his future state, where sacrifices were offered to atone for sin: and Benaiah brought the king word again, saying, thus said Joab, and thus he answered me; told me he would not come out, and, if he must die, he would die there.

Verse 30

And the king said unto him, do as he hath said, and fall upon him, and bury him,.... Let him die where he is, slay him upon the spot, and then bury him; not by the altar, but in his own sepulchre, as later related, that in, give orders to bury him there; for Benaiah being a priest, could not be concerned in the burial of him, and besides it was below the dignity of his office: (, Ch1 27:2 where Gill advances resaons for Benaiah not being a priest. Editor.) that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father; which had been too long connived at, and had called for vengeance; and now here was a proper opportunity upon fresh sins committed to avenge it, and so remove the guilt, which lay upon him and his father's house, for not inflicting deserved punishment on him for it.

Verse 31

And the Lord shall return his blood upon his own head,.... By way of retaliation, blood for blood: who fell upon two men more righteous and better than he; later named; for though they had been in open rebellion against David, yet had submitted, and were reconciled and received into favour; and even their open crimes were not so bad, Solomon judged, as his secret treacherous murders of innocent persons in cool blood; they were men of more honour and integrity than he was, not so cruel and barbarous, though guilty in other respects: and slew them with the sword, my father not knowing thereof; this is observed to remove all suspicion, and which doubtless had been entertained by some, that David had an hand in their death; and that Joab did what he did with his knowledge and consent, and by his advice and order; they having been both concerned in rebellion against him, the one under Ishbosheth, and the other under Absalom: to wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah: the reason of the two hosts, of which they were captains or generals, being thus distinguished, is, because the tribes of Israel were on the side of Ishbosheth, whose general Abner was, in opposition to Judah, who made David their king; and, on the other hand, they were the men of Judah that were first and chiefly in the rebellion of Absalom, whose general Amasa was; of the murder of these two men by Joab, see Sa2 3:27.

Verse 32

Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever,.... Not only upon Joab, but upon his posterity as long as there would be any; signifying, that Joab's death would not be a sufficient satisfaction, but the punishment of his murders would be continued to his offspring: see Sa2 3:29; but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the Lord; such traitors and murderers being removed, peace and happiness might be expected and believed would attend the family and kingdom of David; whether this be considered as a prayer, or a prophecy, it can and will have its full accomplishment only in the kingdom of the Messiah the son of David, of the increase of whose government, and the peace thereof, there shall be no end, Isa 9:7.

Verse 33

So Benaiah the son of Jehoiada went up,.... To Gibeon, which was a great high place, Kg1 3:4; and fell upon him, and slew him; at the altar; or, dragging him from it at some distance, drew his sword and slew him: and he was buried in his own house in the wilderness; not in his dwelling house strictly taken, but in a garden or field adjoining to it, which house in the wilderness; not a waste place uninhabited; for, as Kimchi observes, this word sometimes signifies a place uninhabited, though not tilled, but left for pasture of cattle; and in such a place might Joab's house be, at least his country house, where he might have a farm, and fields, and cattle, as it is plain he had, Sa2 14:30.

Verse 34

And the king put Benaiah the son of Jehoiada in his room over the host,.... Advanced him from being captain of his bodyguards to be general of the army: and Zadok the priest did he put in the room of Abiathar; from a common priest he promoted him to the high priesthood; whereby that office was restored to its ancient line, the family or Eleazar, having been in the line of Ithamar for many years; and the prediction of the destruction of Eli's house, made eighty years ago, began to be fulfilled, Sa1 2:31.

Verse 35

And the king sent and called for Shimei,.... Who had cursed his father; he lived at Bahurim, in the tribe of Benjamin, and from thence he sent for him to him, Sa2 16:5; and said unto him, build thee an house in Jerusalem and dwell there, and go not from thence any where; the orders were to remove from Bahurim to Jerusalem, where he was to provide himself a dwelling house, and there continue, and never go out of the city, at least not further on any side of it than it was to the brook Kidron, which was not more than half a mile from the city. This Solomon ordered, to prevent this man going about in the country sowing and stirring up sedition; and that he might be under his eye and notice, that should he commit any evil, and give him an opportunity of punishing him, he might do it as his father had directed him; and he might judge from the temper of the man, and indeed from the nature of men in general, that what they are forbidden they are the most prone unto, that he would transgress in this case, and give him an occasion against him.

Verse 36

For it shall be, that on the day thou goest out,.... Out of the city of Jerusalem: and passest over the brook Kidron: which is particularly mentioned, because this lay in his way to Bahurim, his native place; he must cross that to go to it, see Sa2 15:23; and where it might reasonably be supposed he would some time or another be inclined to go, through business, or a desire to see it again: thou shalt know for certain that thou shall surely die: it may be depended on as what will be most certainly the case; no reprieve nor pardon will be granted: thy blood shall be on thine own head; fair warning being given, he could blame none but himself, should he be guilty and suffer.

Verse 37

And Shimei said unto the king, the saying is good,.... It was an act of goodness in the king, and what was good, grateful, and acceptable to him; for being sent for by him, and knowing how he had used his father, and hearing of several traitors being put to death, he expected this would have been his case; and wherefore, instead of being put to death, was only obliged to leave his habitation in the country, and come and live at Jerusalem, a pleasant and delightful city, and the metropolis of the nation, it was very agreeable to him: as my lord the king hath said, so will thy servant do; and he not only promised, but swore to it, which Solomon obliged him to, Kg1 2:42; and Shimei dwelt in Jerusalem many days; he accordingly built or purchased a house in Jerusalem, and removed from Bahurim to it, where he lived for the space of three years, as follows.

Verse 38

And it came to pass, at the end of three years,.... He had dwelt at Jerusalem: that two of the servants of Shimei ran away to Achish the son of Maachah king of Gath; and they told Shimei, saying, behold, thy servant be in Gath; he being a churlish, ill-natured man, always cursing or beating them, or imposing too hard service upon them, or not allowing them the necessaries of life; wherefore they broke away from him, and fled to Gath, and put themselves under the protection of the king of that place, who was now at peace with Israel, and a tributary to them: if this Achish was the same that was David's friend, who sheltered him when persecuted by, Saul, he must be an old man; for that was between forty or fifty years ago; and as he seems to be, since he is called the son of Maoch, Sa1 27:2; which may be thought to be the same with Maachah here.

Verse 39

And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants,.... And demand them; through the passion he was in with his servants, and his hurry to get them home, and the covetous disposition which prevailed on him, he might forget, or be tempted to neglect, the prohibition he was under not to go out of Jerusalem; or he might think Solomon had forgot it; or that he could come and go secretly without his knowledge; or if he should know of it, he might hope he would never punish him with death for so small a fault; however, so it was ordered by the providence of God leaving him to his own lust, and the temptations of Satan, that he might suffer just punishment for cursing David: and Shimei went and brought his servants from Gath; for the king being at peace with Israel, and a tributary to them also, did not choose to detain them, but delivered them up lest it should be resented, and bring him into trouble.

Verse 40

And it was told Solomon,.... By the spies he set to watch and observe his motions, or by some others who had seen him go out and return, and knew that it was contrary to the king's orders: that Shimei had gone from Jerusalem to Gath, and was come again; which was thirty four miles from Jerusalem (h); whereas his utmost bounds, whither he might go, was the brook Kidron, about half a mile from it. (h) Bunting's Travels, &c. p. 124.

Verse 41

And the king sent and called for Shimei,.... He sent messengers to him, and by them ordered him to come to him, who accordingly came: and he said unto him, did not I make thee swear by the Lord; which, though not before mentioned, was no doubt done, nor did Shimei deny it: and protested unto thee; that is, declared before witnesses: saying, know for certain, that on the day thou goest out; namely, out of the city of Jerusalem: and walkest abroad any whither; further at most than the brook Kidron, or any other place equally distant from Jerusalem, on any side of it; for when he went to Gath, he did not go over Kidron, but went the road the other way around. Kidron lay to the east, and Gath to the west of Jerusalem: now the protestation made to him was, that if he went out of Jerusalem any way, that thou shalt surely die; it would be sure and certain death to him: and thou saidst unto me, the word that I have heard is good; not only he promised to obey it, and that with an oath, but declared it was agreeable and acceptable to him, and therefore the offence was a very aggravated one.

Verse 42

Why then hast thou not kept the oath of the Lord,.... Which was made by him, and in his presence, and in which he was appealed to, and so by not keeping it was guilty of perjury: and the commandment that I have charged thee with? and so guilty of disobedience to him as his sovereign; for which two reasons he ought to die.

Verse 43

The king said moreover to Shimei,.... Not as another reason for his putting him to death, but to remind him of his former sins, and to observe to him the providence of God in suffering him to fall into others, that justice might take place upon him for them also: thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father; which conscience must bear witness to, and accuse him of, not only of the words and actions themselves uttered and done by him, but of the malice and wickedness from whence they sprung: therefore the Lord shall return thy wickedness upon thine own head; the punishment of it; which though not directly inflicted for that, yet in providence was brought about as a just retaliation for it.

Verse 44

And King Solomon shall be blessed,.... With a long and peaceable reign, and large dominions, notwithstanding all the attempts to make him unhappy: and the throne of David shall be established before the Lord for ever; the kingdom of David over Judah for a long time, in his natural line; and the kingdom of Israel, spiritual Israel, for ever in his son the Messiah; and that in the presence of the Lord, he observing, ordering, and succeeding all things to that purpose.

Verse 45

So the king commanded Benaiah the son of Jehoiada, which went out,.... From the presence of the king, and took Shimei with him to the proper place of execution, it not being fitting to execute him before the king: and fell upon him, that he died; put him to death by the sword: and the kingdom was established in the hand of Solomon; Adonijah the usurper, and Joab the general of the army, who took on his side, being both put to death; and Abiathar the high priest deposed, who was in the same conspiracy; and Shimei, a dangerous and troublesome man, dispatched, there remained none to give any disturbance; so that he now sat easy and quiet on his throne, and things with respect to the civil government were on a firm and settled foundation. Next: 1 Kings Chapter 3

Verse 12

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.

Verse 26

Abiathar and Joab were both aiding and abetting in Adonijah's rebellious attempt, and it is probable were at the bottom of this new motion made of Adonijah for Abishag, and it should seem Solomon knew it, Kg1 2:22. This was, in both, an intolerable affront both to God and to the government, and the worse because of their high station and the great influence their examples might have upon many. They therefore come next to be reckoned with. They are both equally guilty of the treason, but, in the judgment passed upon them, a difference is made and with good reason. I. Abiathar, in consideration of his old services, is only degraded, Kg1 2:26, Kg1 2:27. 1. Solomon convicts him, and by his great wisdom finds him guilty: "Thou art worthy of death, for joining with Adonijah, when thou knewest on whose head God intended to set the crown." 2. He calls to mind the respect he had formerly shown to David his father, and that he had both ministered to him in holy things (had borne before him the ark of the Lord), and also had tenderly sympathized with him in his afflictions and been afflicted in them all, particularly when he was in exile and distress both by Saul's persecution and Absalom's rebellion. Note, Those that show kindness to God's people shall have it remembered to their advantage one time or other. 3. For this reason he spares Abiathar's life, but deposes him from his offices, and confines him to his country seat at Anathoth, forbids him the court, the city, the tabernacle, the altar, and all inter-meddling in public business, with an intimation likewise that he was upon his good behaviour, and that though Solomon did not put him to death at this time he might another time, if he did not conduct himself well. But, for the present, he was only thrust out from being priest, as rendered unworthy that high station by the opposition he had given to that which he knew to be the will of God. Saul, for a supposed crime, had barbarously slain Abiathar's father, and eighty-five priests, their families, and city. Solomon spares Abiathar himself, though guilty of a real crime. Thus was Saul's government ruined and Solomon's established. As men are to God's ministers, they will find him to them. 4. The depriving of Abiathar was the fulfilling of the threatening against the house of Eli (Sa1 2:30), for he was the last high priest of that family. It was now above eighty years since the ruin was threatened; but God's judgments, though not executed speedily, will be executed surely. II. Joab, in consideration of his old sins, is put to death. 1. His guilty conscience sent him to the horns of the altar. He heard that Adonijah was executed and Abiathar deposed, and therefore, fearing his turn would be next, he fled for refuge to the altar. Many that, in the day of their security, care not for the service of the altar, will be glad of the protection of it in the day of their distress. Some think Joab designed thereby to devote himself for the future to a constant attendance upon the altar, hoping thereby to obtain his pardon, as some that have lived a dissolute life all their days have thought to atone for their crimes by retiring into a monastery when they are old, leaving the world when it has left them and no thanks to them. 2. Solomon ordered him to be put to death there for the murder of Abner and Amasa; for these were the crimes upon which he thought fit to ground the sentence, rather than upon his treasonable adherence to Adonijah. Joab was indeed worthy of death for turning after Adonijah, in contempt of Solomon and his designation to the throne, though he had not turned after Absalom, Kg1 2:28. Former fidelity will not serve to excuse any after treachery; yet, besides that, Joab had merited well of the house of David, to which and to his country he had done a great deal of good service in his day, in consideration of which, it is probable, Solomon would have pardoned him his offence against him (for clemency gives great reputation and establishment to an infant government), and would have only displaced him as he did Abiathar; but he must die for the murders he had formerly been guilty of, which his father had charged Solomon to call him to an account for. The debt he owed to the innocent blood that was shed, by answering its cries with the blood of him that shed, he could not pay himself, but left it to his son to pay it, who, having power wherewithal, failed not to do it. On this he grounds the sentence, aggravating the crime (Kg1 2:32), that he fell upon two men more righteous and better than he, that had done him no wrong nor meant him any, and, had they lived, might probably have done David better service (if the blood shed be not only innocent, but excellent, the life more valuable that common lives, the crime is the more heinous), that David knew not of it, and yet the case was such that he would be suspected as privy to it; so that Joab endangered his prince's reputation in taking away the life of his rivals, which was a further aggravation. For these crimes, (1.) He must die, and die by the sword of public justice. By man must his blood be shed, and it lies upon his own head (Kg1 2:32), as theirs does whom he had murdered, Kg1 2:33. Woe to the head that lies under the guilt of blood! Vengeance for murder was long in coming upon Joab; but, when it did come, it remained the longer, being here entailed upon the head of his seed for ever (Kg1 2:33), who, instead of deriving honour, as otherwise they might have done, from his heroic actions, derived guilt, and shame, and a curse, from his villainous actions, on account of which they fared the worse in this world. The seed of such evil doers shall never be renowned. (2.) He must die at the altar, rather than escape. Joab resolved not to stir from the altar (Kg1 2:30), hoping thereby either to secure himself or else to render Solomon odious to the people, as a profaner of the holy place, if he should put him to death there. Benaiah made a scruple of either killing him there or dragging him thence; but Solomon knew the law, that the altar of God should give no protection to wilful murderers. Exo 21:14, Thou shalt take him from my altar that he may die, may die a sacrifice. In case of such sins as the blood of beasts would atone for the altar was a refuge, but not in Joab's case. He therefore orders him to be executed there, if he could not be got thence, to show that he feared not the censure of the people in doing his duty, but would rectify their mistake, and let them know that the administration of justice is better than sacrifice, and that the holiness of any place should never countenance the wickedness of any person. Those who, by a lively faith, take hold on Christ and his righteousness, with a resolution, if they perish, to perish there, shall find in him a more powerful protection than Joab found at the horns of the altar. Benaiah slew him (Kg1 2:34), with the solemnity, no doubt, of a public execution. The law being thus satisfied, he was buried in his own house in the wilderness, privately, like a criminal, not pompously, like a soldier; yet no indignity was done to his dead body. It is not for man to lay the iniquity upon the bones, whatever God does. 3. Solomon pleased himself with this act of justice, not as it gratified any personal revenge, but as it was the fulfilling of his father's orders and a real kindness to himself and his own government. (1.) Guilt was hereby removed, Kg1 2:31. By returning the innocent blood that had been shed upon the head of him that shed it, it was taken away from him and from the house of his father, which implies that the blood which is not required from the murderer will be required from the magistrate, at least there is danger lest it should. Those that would have their houses safe and built up must put away iniquity far from them. (2.) Peace was hereby secured (Kg1 2:33) upon David. He does not mean his person, but, as he explains himself in the next words, Upon his seed, his house, and his throne, shall there be peace for ever from the Lord; thus he expresses his desire that it may be so and his hope that it shall be so. "Now that justice is done, and the cry of blood is satisfied, the government will prosper." Thus righteousness and peace kiss each other. Now that such a turbulent man as Joab is removed there shall be peace. Take away the wicked from before the king, and his throne shall be established in righteousness, Pro 25:5. Solomon, in this blessing of peace upon his house and throne, piously looks upward to God as the author of it. "It shall be peace from the Lord, and peace for ever from the Lord." The Lord of peace himself give us that peace which is everlasting.

Verse 35

Here is, I. The preferment of Benaiah and Zadok, two faithful friends to Solomon and his government, Kg1 2:35. Joab being put to death, Benaiah was advanced to be general of the forces in his room, and, Abiathar being deposed, Zadok was made high priest in his room, and therein was fulfilled the word of God, when he threatened to cut off the house of Eli (Sa1 2:35), I will raise me up a faithful priest, and will build him a sure house. Though sacred offices may be disgraced, they shall not be destroyed, by the mal-administration of those that are entrusted with them, nor shall God's work ever stand still for want of hands to carry it on. No wonder that he who was a king so immediately of God's making was empowered to make whom he though fit high priest; and he exercised this power with equity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his house were of Ithamar. II. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahurim, expecting perhaps no better than Adonijah's doom, being conscious of his enmity to the house of David; but Solomon knows how to make a difference of crimes and criminals. David had promised Shimei his life for his time. Solomon is not bound by that promise, yet he will not go directly contrary to it. 1. He confines him to Jerusalem, and forbids him, upon any pretence whatsoever, to go out of the city any further than the brook Kidron, Kg1 2:36, Kg1 2:37. He would suffer him to continue at his country seat lest he should make mischief among his neighbours, but took him to Jerusalem, where he kept him prisoner at large. This might make Shimei's confinement easy to himself, for Jerusalem was beautiful for situation, the joy of the whole earth, the royal city, the holy city (he had no reason to complain of being shut up in such a paradise); it would also make it the more safe for Solomon, for there he would have him under his eye and be able to watch his motions; and he plainly tells him that if he ever go out of the rules he shall certainly die for it. This was a fair trial of his obedience, and such a test of his loyalty as he had no reason to complain of. He has his life upon easy terms: he shall live if he will but be content to live at Jerusalem. 2. Shimei submits to the confinement, and thankfully takes his life upon those terms. He enters into recognizance (Kg1 2:38), under the penalty of death, not to stir out of Jerusalem, and owns that the saying is good. Even those that perish cannot but own the conditions of pardon and life unexceptionable, so that their blood, like Shimei's, must rest upon their own heads. Shimei promised, with an oath, to keep within his bounds, Kg1 2:42. 3. Shimei forfeits his recognizance, which was the thing Solomon expected; and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants (it seems, though he was a prisoner, he lived like himself, well attended) ran from him to the land of the Philistines, Kg1 2:39. Thither he pursued them, and thence brought them back to Jerusalem, Kg1 2:40. For the keeping of it private he saddled his ass himself, probably went in the night, and came home he thought undiscovered. "Seeking his servants," says bishop Hall, "he lost himself; those earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God's law, to hunt after them, till their souls incur a fearful judgment!" 4. Solomon takes the forfeiture. Information is given him that Shimei has transgressed, Kg1 2:41. The king sends for him, and, (1.) charges him with the present crime (Kg1 2:42, Kg1 2:43), that he had put a great contempt upon the authority and wrath both of God and the king, that he had broken the oath of the Lord and disobeyed the commandment of his prince, and by this it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience. Had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance was to affront him in the highest degree. (2.) He condemns him for his former crime, cursing David, and throwing stones at him in the day of his affliction: The wickedness which thy heart is privy to, Kg1 2:44. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses. That wickedness which men's own hearts alone are privy to is enough, if duly considered, to fill them with confusion, in expectation of its return upon their own heads; for if the heart be privy to it, God is greater than the heart and knoweth all things. Others knew of Shimei's cursing David, but Shimei himself knew of the wicked principles of hatred and malice against David which he displayed in cursing him and that his submission was but feigned and forced. (3.) He blessed himself and his government (Kg1 2:45.): King Solomon shall be blessed, notwithstanding Shimei's impotent curses, which perhaps, in fury and despair, he now vented freely: Let them curse, but bless thou. And the throne of David shall be established, by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church's enemies, that, how much soever they rage, it is a vain thing they imagine. Christ's throne is established, and they cannot shake it. (4.) He gives orders for the execution of Shimei immediately, Kg1 2:46. All judgment is committed to the Lord Jesus, and, though he be King of peace, he will be found a King of righteousness; and this will shortly be his word of command concerning all his enemies, that would not have him to reign over them: Bring them forth, and slay them before me; the reproaches of those that blasphemed him will fall on themselves, to their eternal condemnation.

Verse 1

The anointing of Solomon as king, which was effected by David's command (1 Kings 1), is only briefly mentioned in Ch1 23:1 in the words, "When David was old and full of days, he made his son Solomon king over Israel;" which serve as an introduction to the account of the arrangements made by David during the closing days of his life. After these arrangements have been described, there follow in 1 Chron 28 and 29 his last instructions and his death. The aged king gathered together the tribe-princes and the rest of the dignitaries and superior officers to a diet at Jerusalem, and having introduced Solomon to them as the successor chosen by God, exhorted them to keep the commandments of God, and urged upon Solomon and the whole assembly the building of the temple, gave his son the model of the temple and all the materials which he had collected towards its erection, called upon the great men of the kingdom to contribute to this work, which they willingly agreed to, and closed this last act of his reign with praise and thanksgiving to God and a great sacrificial festival, at which the assembled states of the realm made Solomon king a second time, and anointed him prince in the presence of Jehovah (Ch1 29:22). - A repetition of the anointing of the new king at the instigation of the states of the realm, accompanied by their solemn homage, had also taken place in the case of both Saul (2 Sam 11) and David (Sa2 2:4 and Sa2 5:3), and appears to have been an essential requirement to secure the general recognition of the king on the part of the nation, at any rate in those cases in which the succession to the throne was not undisputed. In order, therefore, to preclude any rebellion after his death, David summoned this national assembly again after Solomon's first anointing and ascent of the throne, that the representatives of the whole nation might pay the requisite homage to king Solomon, who had been installed as his successor according to the will of God. - To this national assembly, which is only reported in the Chronicles, there are appended the last instructions which David gave, according to Ch1 29:1-9 of our chapter, to his successor Solomon immediately before his death. Just as in the Chronicles, according to the peculiar plan of that work, there is no detailed description of the installation of David on the throne; so here the author of our books has omitted the account of this national diet, and the homage paid by the estates of the realm to the new king, as not being required by the purpose of his work, and has communicated the last personal admonitions and instructions of the dying king David instead. (Note: To refute the assertion of De Wette, Gramberg, and Thenius, that this account of the Chronicles arises from a free mode of dealing with the history, and an intention to suppress everything that did not contribute to the honour of David and his house, - an assertion which can only be attributed to their completely overlooking, not to say studiously ignoring, the different plans of the two works (the books of Kings on the one hand, and those of Chronicles on the other), - it will be sufficient to quote the unprejudiced and thoughtful decision of Bertheau, who says, in his Comm. on Ch1 23:1 : "These few words (Ch1 23:1) give in a condensed form the substance of the account in 1 Kings 1, which is intimately bound up with the account of the family affairs of David in the books of Samuel and Kings, and therefore, according to the whole plan of our historical work, would have been out of place in the Chronicles.") Kg1 2:1-3 David's Last Instructions and Death. - Kg1 2:1-4. When David saw that his life was drawing to a close, he first of all admonished his son Solomon to be valiant in the observance of the commandments of God. "I go the way of all the world" (as in Jos 23:14), i.e., the way of death; "be strong and be a man," - not "bear my departure bravely," as Thenius supposes, but prove thyself brave (cf. Sa1 4:9) to keep the commandments of the Lord. Just as in Sa1 4:9 the object in which the bravery is to show itself is appended simply by the copula Vv; so is it here also with וגו ושׁמרתּ. The phrase יי את־משׁמרת שׁמר, to keep the keeping of Jehovah, which so frequently occurs in the Thorah, i.e., to observe or obey whatever is to be observed in relation to Jehovah (cf. Gen 26:5; Lev 8:35; Lev 18:30, etc.), always receives its more precise definition from the context, and is used here, as in Gen 26:5, to denote obedience to the law of God in all its extent, or, according to the first definition, to walk in the ways of Jehovah. This is afterwards more fully expanded in the expression וגו חקּתין לשׁמר, to keep the ordinances, commandments, rights, and testimonies of Jehovah. These four words were applied to the different precepts of the law, the first three of which are connected together in Gen 26:5; Deu 5:28; Deu 8:11, and served to individualize the rich and manifold substance of the demands of the Lord to His people as laid down in the Thorah. תּשׂכּיל למען, that thou mayest act wisely and execute well, as in Deu 29:8; Jos 1:7. Kg1 2:4-5 Solomon would then experience still further this blessing of walking in the ways of the Lord, since the Lord would fulfil to him His promise of the everlasting possession of the throne. וגו יקים למען is grammatically subordinate to תּשׂכּיל למען in Kg1 2:3. The word which Jehovah has spoken concerning David (עלי דּבּר) is the promise in Sa2 7:12., the substance of which is quoted here by David with a negative turn, וגו יכּרת לא, and with express allusion to the condition on which God would assuredly fulfil His promise, viz., if the descendants of David preserve their ways, to walk before the Lord in truth. בּאמת is more precisely defined by נפשׁם...בּכל. For the fact itself see Deu 5:5; Deu 11:13, Deu 11:18. The formula וגו יכּרת לא is formed after Sa1 2:33 (compare also Sa2 3:29 and Jos 9:23). "There shall not be cut off to thee a man from upon the throne of Israel," i.e., there shall never be wanting to thee a descendant to take the throne; in other words, the sovereignty shall always remain in thy family. This promise, which reads thus in Sa2 7:16, "Thy house and thy kingdom shall be continual for ever before thee, and thy throne stand fast for ever," and which was confirmed to Solomon by the Lord Himself after his prayer at the consecration of the temple (Kg1 8:25; Kg1 9:5), is not to be understood as implying that no king of the Davidic house would be thrust away from the throne, but simply affirms that the posterity of David was not to be cut off, so as to leave no offshoot which could take possession of the throne. Its ultimate fulfilment it received in Christ (see at Sa2 7:12.). The second לאמר in Sa2 7:4 is not to be erased as suspicious, as being merely a repetition of the first in consequence of the long conditional clause, even though it is wanting in the Vulgate, the Arabic, and a Hebrew codex. After a general admonition David communicated to his successor a few more special instructions; viz., first of all (Sa2 7:5, Sa2 7:6), to punish Joab for his wickedness. "What Joab did to me:" - of this David mentions only the two principal crimes of Joab, by which he had already twice deserved death, namely, his killing the two generals. Abner (Sa2 3:27) and Amasa the son of Jether (Sa2 20:10). The name יתר is written יתרא in Sa2 17:25. Joab had murdered both of them out of jealousy in a treacherous and malicious manner; and thereby he had not only grievously displeased David and bidden defiance to his royal authority, but by the murder of Abner had exposed the king to the suspicion in the eyes of the people of having instigated the crime (see at Sa2 3:28, Sa2 3:37). דּמי מ ויּשׂם "and he made war-blood in peace," i.e., he shed in the time of peace blood that ought only to flow in war (שׂים in the sense of making, as in Deu 14:1; Exo 10:2, etc.), "and brought war-blood upon his girdle which was about his loins, and upon his shoes under his feet," sc. in the time of peace. This was the crime therefore: that Joab had murdered the two generals in a time of peace, as one ought only to slay his opponent in time of war. Girdle and shoes, the principal features in oriental attire when a man is preparing himself for any business, were covered with blood, since Joab, while saluting them, had treacherously stabbed both of them with the sword. David ought to have punished these two crimes; but when Abner was murdered, he felt himself too weak to visit a man like Joab with the punishment he deserved, as he had only just been anointed king, and consequently he did nothing more than invoke divine retribution upon his head (Sa2 3:29). And when Amasa was slain, the rebellions of Absalom and Sheba had crippled the power of David too much, for him to visit the deed with the punishment that was due. But as king of the nation of God, it was not right for him to allow such crimes to pass unpunished: he therefore transferred the punishment, for which he had wanted the requisite power, to his son and successor. Kg1 2:6 "Do according to thy wisdom ("mark the proper opportunity of punishing him" - Seb. Schmidt), and let not his grey hair go down into hell (the region of the dead) in peace (i.e., punished)." The punishment of so powerful a man as Joab the commander-in-chief was, required great wisdom, to avoid occasioning a rebellion in the army, which was devoted to him. Kg1 2:7 If the demands of justice required that Joab should be punished, the duty of gratitude was no less holy to the dying king. And Solomon was to show this to the sons of Barzillai the Gileadite, and make them companions of his table; because Barzillai had supplied David with provisions on his flight from Absalom (Sa2 17:27., Sa2 19:32.). שׁלחנך בּאכלי והיוּ, "let them be among those eating of thy table;" i.e., not, "let them draw their food from the royal table," - for there was no particular distinction in this, as all the royal attendants at the court received their food from the royal kitchen, as an equivalent for the pay that was owing - but, "let them join in the meals at the royal table." The fact that in Sa2 9:10-11, Sa2 9:13, we have על־שׁלחן אכל to express this, makes no material difference. According to Sa2 19:38, Barzillai had, it is true, allowed only one son to follow the king to his court. "For so they drew near to me," i.e., they showed the kindness to me of supplying me with food; compare Sa2 17:27, where Barzillai alone is named, though, as he was a man of eighty years old, he was certainly supported by his sons. Kg1 2:8-9 On the other hand, Shimei the Benjamite had shown great hostility to David (cf. Sa2 16:5-8). He had cursed him with a vehement curse as he fled from Absalom (נמרצת, vehement, violent, not ill, heillos, from the primary meaning to be sick or ill, as Thenius supposes, since it cannot be shown that מרץ has any such meaning); and when David returned to Jerusalem and Shimei fell at his feet, he had promised to spare his life, because he did not want to mar the joy at his reinstatement in his kingdom by an act of punishment (Sa2 19:19-24), and therefore had personally forgiven him. But the insult which Shimei had offered in his person to the anointed of the Lord, as king and representative of the rights of God, he could not forgive. The instruction given to his successor (אל־תּנקּהוּ, let him not be guiltless) did not spring from personal revenge, but was the duty of the king as judge and administrator of the divine right. (Note: "Shimei is and remains rather a proof of David's magnanimity than of vengeance. It was not a little thing to tolerate the miscreant in his immediate neighbourhood for his whole life long (not even banishment being thought of). And if under the following reign also he had been allowed to end his days in peace (which had never been promised him), this would have been a kindness which would have furnished an example of unpunished crimes that might easily have been abused." This is the verdict of J. J. Hess in his Geschichte Davids, ii. p. 221.) It follows from the expression עמּך, with thee, i.e., in thy neighbourhood, that Shimei was living at that time in Jerusalem (cf. Kg1 2:36). Kg1 2:10-11 After these instructions David died, and was buried in the city of David, i.e., upon Mount Zion, where the sepulchre of David still existed in the time of Christ (Act 2:29). (Note: The situation of the tombs of the kings of Judah upon Zion, Thenius has attempted to trace minutely in a separate article in Illgen's Zeitschrift fr die histor. Theol. 1844, i. p. 1ff., and more especially to show that the entrance to these tombs must have been on the eastern slope of Mount Zion, which falls into the valley of Tyropoeon, and obliquely opposite to the spring of Siloah. This is in harmony with the statement of Theodoret (quaest. 6 in iii. Reg.), to the effect that Josephus says, τὸ δὲ μνῆμα (τῆς ταφῆς) παρὰ τὴν Σιλοὰμ εἶναι ἀντροειδὲς ἔχον τὸ σχῆμα, καὶ τῆν βασιλικὴν δηλοῦν πολυτέλειαν; although this statement does not occur in any passage of his works as they have come down to us.) On the length of his reign see Sa2 5:5.

Verse 12

Accession of Solomon and Establishment of his Government. - Kg1 2:12 is a heading embracing the substance of what follows, and is more fully expanded in Ch1 29:23-25. Solomon established his monarchy first of all by punishing the rebels, Adonijah (Ch1 29:13-25) and his adherents (Ch1 29:26 -35), and by carrying out the final instructions of his father (vv. 36-46). Kg1 2:13-18 Adonijah forfeits his life. - Kg1 2:13-18. Adonijah came to Bathsheba with the request that she would apply to king Solomon to give him Abishag of Shunem as his wife. Bathsheba asked him, "Is peace thy coming?" i.e., comest thou with a peaceable intention? (as in Sa1 16:4), because after what had occurred (Kg1 1:5.) she suspected an evil intention. He introduced his petition with these words: "Thou knowest that the kingdom was mine, and all Israel had set its face upon me that I should be king, then the kingdom turned about and became my brother's; for it became his from the Lord." The throne was his, not because he had usurped it, but because it belonged to him as the eldest son at that time, according to the right of primogeniture. Moreover it might have been the case that many of the people wished him to be king, and the fact that he had found adherents in Joab, Abiathar, and others, confirms this; but his assertion, that all Israel had set its eyes upon him as the future king, went beyond the bounds of truth. At the same time, he knew how to cover over the dangerous sentiment implied in his words in a very skilful manner by adding the further remark, that the transfer of the kingdom to his brother had come from Jehovah; so that Bathsheba did not detect the artifice, and promised to fulfil his request (Kg1 2:16.) to intercede with king Solomon for Abishag to be given him to wife. את־פּני אל־תּשׁבי, "do not turn back my face," i.e., do not refuse my request. Kg1 2:19 When Bathsheba came to Solomon, he received her with the reverence due to the queen-mother: "he rose up to meet her" (a pregnant expression for "he rose up and went to meet her"), made a low bow, then sat upon his throne again, and bade her sit upon a throne at his right hand. The seat at the right hand of the king was the place of honour among the Israelites (cf. Psa 110:1), also with the ancient Arabian kings (cf. Eichhorn, Monumenta Antiq. Hist. Arab. p. 220), as well as among the Greeks and Romans. Kg1 2:20-22 To her request, "Let Abishag of Shunem be given to Adonijah thy brother for a wife" (את יתּן, cf. Ges. 143, 1, a.), which she regarded in her womanly simplicity as a very small one (קטנּה), he replied with indignation, detecting at once the intrigues of Adonijah: "And why dost thou ask Abishag of Shunem for Adonijah? ask for him the kingdom, for he is my elder brother; and indeed for him, and for Abiathar the priest, and for Joab the son of Zeruiah." The repetition of לו in ולו (Kg1 2:22), for the purpose of linking on another clause, answers entirely to the emotional character of the words. "For him, and for Abiathar and Joab:" Solomon said this, because these two men of high rank had supported Adonijah's rebellion and wished to rule under his name. There is no ground for any such alterations of the text as Thenius proposes. - Although Abishag had been only David's nurse, in the eyes of the people she passed as his concubine; and among the Israelites, just as with the ancient Persians (Herod. iii. 68), taking possession of the harem of a deceased king was equivalent to an establishment of the claim to the throne (see at Sa2 12:8 and Sa2 3:7-8). According to Sa2 16:21, this cannot have been unknown even to Bathsheba; but as Adonijah's wily words had disarmed all suspicion, she may not have thought of this, or may perhaps have thought that Abishag was not to be reckoned as one of David's concubines, because David had not known her (Kg1 1:4). Kg1 2:23-24 Solomon thereupon solemnly swore (the formula of an oath, and the כּי introducing the oath, as in Sa1 14:44, etc.), "Adonijah has spoken this word against his own life." בּנפשׁו, at the cost of his life, as in Sa2 23:17, i.e., at the hazard of his life, or to his destruction. Sa2 23:24. "And now, as truly as Jehovah liveth, who hath established me and set me on the throne of my father David, and hath made me a house, as He said (verbatim, Sa2 7:11): yea, to-day shall Adonijah be put to death." Jehovah established Solomon, or founded him firmly, by raising him to the throne in spite of Adonijah's usurpation. In ויושׁיביני the central י has got into the text through a copyist's error. בּית לי עשׂה, i.e., He has bestowed upon me a family or posterity. Solomon had already one son, viz., Rehoboam, about a year old (compare Kg1 11:42 with Kg1 14:21 and Ch2 12:13). (Note: When Thenius denies this, and maintains that Rehoboam cannot have been 41 years old when he began to reign, referring to his discussion at Kg1 14:21, he answers himself, inasmuch as at Kg1 14:21 he demonstrates the fallacy of the objections which Cappellus has raised against the correctness of the reading "41 years.") Kg1 2:25 Solomon had this sentence immediately executed upon Adonijah by Benaiah, the chief of the body-guard, according to the oriental custom of both ancient and modern times. The king was perfectly just in doing this. For since Adonijah, even after his first attempt to seize upon the throne had been forgiven by Solomon, endeavoured to secure his end by fresh machinations, duty to God, who had exalted Solomon to the throne, demanded that the rebel should be punished with all the severity of the law, without regard to blood-relationship. Kg1 2:26-27 Deposition of Abiathar. - The conduct of Solomon towards the high priest Abiathar is a proof how free his actions were from personal revenge or too great severity. Abiathar had also forfeited his life through the part he took in Adonijah's conspiracy; but Solomon simply sent him to Anathoth (i.e., Anata; see at Jos 18:24), to his own fields, i.e., to his property there, telling him, "Thou art indeed a man of death," i.e., thou hast deserved to die, "but I will not put thee to death to-day, because thou hast borne the ark of Jehovah," namely, both on the occasion of its solemn conveyance to Jerusalem (Ch1 15:11.) and also on David's flight from Absalom (Sa2 15:24, Sa2 15:29), that is to say, because of his high-priestly dignity, and because thou didst endure all that my father endured, i.e., thou didst share all his afflictions and sufferings, both in the period of Saul's persecution (Sa1 22:20., Sa1 23:8.), and during the rebellion of Absalom (Sa2 15:24.). ההוּא בּיּום (to-day) puts a limit upon the pardon, because Solomon could not foresee whether Abiathar would always keep quiet, and not forfeit his life again by fresh crimes. (Note: There is no meaning in the objection of Thenius, that Abiathar did not carry the ark himself, since this was not the duty of the high priest. For, in the first place, it is questionable whether Abiathar did not lend a helping hand at the removal of the ark during Absalom's conspiracy. And, secondly, the duty binding upon the high priest, to superintend and conduct the removal of the ark, might very well be called carrying the ark. The conjecture, that for ארון we should read אפוד, founders on the preterite נשׂאת; for Abiathar had not only worn the ephod once before, but he wore it till the very hour in which Solomon deposed him from his office.) Kg1 2:27 The banishment of Abiathar to his own private possession involved his deposition from the priesthood. And, as the historian adds, thus was the word of the Lord concerning the house of Eli fulfilled (Sa1 2:30-33). למלּא corresponds to the New Testament ἵνα πληρωθῇ. For further remarks on this prophecy and its fulfilment, see at Sa1 2:30. (Note: Nothing is related concerning the subsequent fate of Abiathar, since the death of a high priest who had been deprived of his office was a matter of no importance to the history of the kingdom of God. At any rate, he would not survive his deposition very long, as he was certainly eighty years old already (see Comm. on Sam. p. 267). - The inference which Ewald (Gesch. iii. pp. 269,270) draws from Sa1 2:31-36 as to the manner of his death, namely, that he fell by the sword, is one of the numerous fictions founded upon naturalistic assumptions with which this scholar has ornamented the biblical history.) Thus was the high-priesthood of the house of Eli extinguished, and henceforth this dignity passed through Zadok into the sole possession of the line of Eleazar. Kg1 2:28-33 Execution of Joab. - When the report (of the execution of Adonijah and the deposition of Abiathar) came to Joab, he fled to the tent of Jehovah (not to the tabernacle, but to the holy tent upon Zion) to seek protection at the altar (see at Kg1 1:50). The words נטה לא...יואב כּי are introduced as a parenthesis to explain Joab's flight: "for Joab had leaned after Adonijah," i.e., taken his side (אהרי נטה, as in Exo 23:2; Jdg 9:3), "but not after Absalom." (Note: Instead of אבשׁלום the lxx (Cod. Vat.), Vulgate, Syr., and Arab. have adopted the reading שּׁלמה, and both Thenius and Ewald propose to alter the text accordingly. But whatever plausibility this reading may have, especially if we alter the preterite נטה into the participle נטה after the ἦν κεκλικώς of the lxx, as Thenius does, it has no other foundation than an arbitrary rendering of the lxx, who thought, but quite erroneously, that the allusion to Absalom was inapplicable here. For אחר נטה, to take a person's side, would suit very well in the case of Adonijah and Absalom, but not in that of Solomon, whose claim to the throne was not a party affair, but had been previously determined by God.) There is no foundation in the biblical text for the conjecture, that Joab had given Adonijah the advice to ask for Abishag as his wife, just as Ahithophel had given similar advice to Absalom (Sa2 16:21). For not only is there no intimation of anything of the kind, but Solomon punished Joab solely because of his crimes in the case of Abner and Amasa. Moreover, Abiathar was also deposed, without having any fresh machinations in favour of Adonijah laid to his charge. The punishment of Adonijah and Abiathar was quite sufficient to warn Joab of his approaching fate, and lead him to seek to save his life by fleeing to the altar. It is true that, according to Exo 21:13-14, the altar could afford no protection to a man who had committed two murders. But he probably thought no more of these crimes, which had been committed a long time before, but simply of his participation in Adonijah's usurpation; and he might very well hope that religious awe would keep Solomon from putting him to death in a holy place for such a crime as that. And it is very evident that this hope was not altogether a visionary one, from the fact that, according to Exo 21:30, when Joab refused to leave the altar at the summons addressed to him in the name of the king, Benaiah did not give him the death-blow at once, but informed Solomon of the fact and received his further commands. Solomon, however, did not arrest the course of justice, but ordered him to be put to death there and afterwards buried. The burial of the persons executed was a matter of course, as, according to Deu 21:23, even a person who had been hanged was to be buried before sunset. When, therefore, Solomon gives special orders for the burial of Joab, the meaning is that Benaiah is to provide for the burial with distinct reference to the services which Joab had rendered to his father. "And take away the blood, which Joab shed without cause, from me and my father's house." So long as Joab remained unpunished for the double murder, the blood-guiltiness rested upon the king and his house, on whom the duty of punishment devolved (cf. Num 35:30-31; Deu 19:13). חנּם דּמי, blood without cause, i.e., blood shed in innocence. On the connection of the adverb with the substantive, at which Thenius takes offence, comp. Ges. 151, 1, and Ewald, 287, d. - For V. 32, compare Deu 21:5. The words of Solomon in v. 33a point back to the curse which David uttered upon Joab and his descendants after the murder of Abner (Sa2 3:28-29). "But to David, and his seed, and his house, and his throne, let there be salvation for ever from Jehovah." This wish sprang from a conviction, based upon Sa2 7:14, that the Lord would not fulfil His promise to David unless his successors upon the throne exercised right and justice according to the command of the Lord. Kg1 2:34 Benaiah went up (ויּעל), inasmuch as the altar by the ark of the covenant stood higher up Mount Zion than Solomon's house. Joab was buried "in his house" (i.e., in the tomb prepared in his house, either in the court or in the garden: cf. Sa1 25:1), "in the desert," probably the wilderness of Judah, as Joab's mother was a step-sister of David, and therefore probably dwelt in the neighbourhood of Bethlehem. Kg1 2:35 Solomon appointed Benaiah commander-in-chief in the place of Joab, and put Zadok in Abiathar's place (cf. Kg1 1:8-9). Kg1 2:36-37 Punishment of Shimei. - Solomon thereupon ordered Shimei to come, probably from Bahurim, where his home was (Sa2 16:5), and commanded him to build himself a house in Jerusalem to dwell in, and not to leave the city "any whither" (ואנה אנה), threatening him with death if ever he should cross the brook Kidron. The valley of Kidron is mentioned as the eastern boundary of the city with an allusion to the fact, that Bahurim was to the east of Jerusalem towards the desert. Kg1 2:38 Shimei vowed obedience, and that on oath, as is supplementarily observed in Kg1 2:42, though it has been arbitrarily interpolated by the lxx here; and he kept his word a considerable time. Kg1 2:39-40 But after the lapse of three years, when two slaves fled to Gath to king Achish, with whom David had also sought and found refuge (Sa1 27:2, compare Kg1 21:11.), he started for Gath as soon as he knew this, and fetched them back. Kg1 2:41-43 When this was reported to Solomon, he sent for Shimei and charged him with the breach of his command: "Did I not swear to thee by Jehovah, and testify to thee, etc.? Why hast thou not kept the oath of Jehovah (the oath sworn by Jehovah)...?" Kg1 2:44 He then reminded him of the evil which he had done to his father: "Thou knowest all the evil, which thy heart knoweth (i.e., which thy conscience must tell thee); and now Jehovah returns the evil upon thy head," namely, by decreeing the punishment of death, which he deserved for blaspheming the anointed of the Lord (Sa2 16:9). Kg1 2:45 "And king Solomon will be blessed, and the throne of David be established before Jehovah for ever," namely, because the king does justice (compare the remark on Kg1 2:33). Kg1 2:46 Solomon then ordered him to be executed by Benaiah. This punishment was also just. As Solomon had put Shimei's life in his own hand by imposing upon him confinement in Jerusalem, and Shimei had promised on oath to obey the king's command, the breach of his oath was a crime for which he had no excuse. There is no force at all in the excuses which some commentators adduce in his favour, founded upon the money which his salves had cost him, and the wish to recover possession of them, which was a right one in itself. If Shimei had wished to remain faithful to his oath, he might have informed the king of the flight of his slaves, have entreated the king that they might be brought back, and have awaited the king's decision; but he had no right thus lightly to break the promise given on oath. By the breach of his oath he had forfeited his life. And this is the first thing with which Solomon charges him, without his being able to offer any excuse; and it is not till afterwards that he adduces as a second fact in confirmation of the justice of his procedure, the wickedness that he practised towards his father. - The last clause, "and the kingdom was established by (בּיד) Solomon," is attached to the following chapter in the Cod. Al. of the lxx (in the Cod. Vat. it is wanting, or rather its place is supplied by a long interpolation), in the Vulgate, and in the Syriac; and indeed rightly so, as Thenius has shown, not merely because of the רק in Kg1 3:2, but also because of its form as a circumstantial clause, to which the following account (Kg1 3:1.) is appended.

Verse 1

2:1-12 David gave his final charge to Solomon in two sections: personal advice for spiritual living (2:2-4) and instructions about people David had dealt with (2:5-9).

Verse 2

2:2-4 David’s advice to Solomon combined the spiritual and ethical standards of Deuteronomy, the standards of the covenant through Moses (see Lev 18:4-5; Deut 5:33; 6:4-5; 8:6; 10:12), and the promises of the covenant with David (2 Sam 7:12-16, 25). If Solomon would keep God’s standards of righteousness, the promises would be transmitted to his heir, who in turn could claim God’s blessings and convey them to subsequent generations (Ps 89:3-4, 20, 24, 27-37). • The preeminent heir of David, the Messiah, would embody true righteousness (Isa 11:1-5), receive the full benefits of the covenant (Jer 33:14-16), and enact a new covenant with the people of Israel and Judah (Jer 31:31-34; Ezek 34:24-31; 37:24-28). The New Testament reveals Jesus as that son of David who has come (Matt 1:1; Rom 1:1-4); he will come again to fulfill Old Testament prophecies and bless all people (Luke 1:67-79; Gal 3:26-29; Rev 3:21).

2:2 Take courage and be a man: God and Moses had given this same charge to Joshua at the time of the conquest (Deut 31:6-7; Josh 1:6-7, 9). Joshua and Hezekiah gave this admonition to Israelite forces when facing enemies (Josh 1:16-18; 10:24-28; 2 Chr 32:7). David had learned the value of godly courage (Pss 27:13-14; 31:23-24). When Paul urged Christians to be courageous (literally be men) and strong (1 Cor 16:13), he used the same words as the Greek Old Testament uses for the charges by Moses, Joshua, Hezekiah, and the Lord. An interesting parallel is found in the account of Bishop Polycarp’s martyrdom. As he was led into the stadium facing execution, Polycarp heard a voice from heaven saying, “Be strong, Polycarp, be a man!” (Martyrdom of Polycarp 9:1).

Verse 5

2:5-6 Joab had supported David’s bid for kingship but had become too ambitious. He had murdered former military rivals Abner (2 Sam 3:22-30) and Amasa (2 Sam 20:10), as well as David’s son Absalom (2 Sam 18:1-18). A party to David’s murder of Uriah the Hittite (2 Sam 11:14-27), Joab had grown very powerful (2 Sam 20:23), and his backing of Adonijah posed a serious threat to Solomon.

Verse 7

2:7-9 Barzillai unwaveringly supported David during his trouble with Absalom, while Shimei openly opposed David (2 Sam 16:5-13; 19:6-23).

2:7 at your table: As he had done for Mephibosheth (2 Sam 9:6-13), David provided for Barzillai and his family. This privilege assured their continued loyalty.

Verse 8

2:8 Mahanaim was David’s refuge during Absalom’s rebellion (2 Sam 17:24). The Egyptian pharaoh, Shishak, invaded it during Rehoboam’s reign (see 1 Kgs 14:25).

Verse 10

2:10-12 David died peacefully after a forty-year reign, knowing that the kingdom was firmly established in Solomon, his designated heir. Various locations have been proposed for David’s tomb, but none has been confirmed (cp. Acts 2:29). Royal tombs were used at least until Hezekiah’s days (2 Kgs 20:21).

Verse 13

2:13-15 Adonijah contradicted his supposed peaceful intentions when he declared, the kingdom was rightfully mine.

Verse 16

2:16-18 let me marry Abishag: Possessing the king’s concubine was a mark of royal legitimacy. When David became king, he was given Saul’s wives (2 Sam 12:7-8). The rebellious Absalom claimed David’s concubines (2 Sam 16:20-22).

Verse 19

2:19-21 Solomon understood the intentions behind Adonijah’s small request. Adonijah’s desire to marry Abishag could have launched a claim to the throne, whether or not she was officially in David’s harem.

Verse 22

2:22-25 Because Adonijah violated his terms of submission to Solomon (1:52-53), the king ordered Benaiah (see 1:8, 26, 38) to execute him.

Verse 26

2:26-35 Solomon presumed that Adonijah’s chief supporters, Abiathar and Joab, remained involved in Adonijah’s schemes, so Solomon dealt with them as well.

2:26-27 Abiathar had treasonously supported Adonijah (1:7, 25). But he was deposed rather than killed because he had carried the Ark (2 Sam 15:24, 29, 35), had supported David, and had shared all his hardships. Abiathar’s removal from the priesthood fulfilled the Lord’s word about the house of Eli in Ithamar’s line (1 Sam 2:30-35). Zadok’s appointment (1 Kgs 4:2) returned the high priesthood to Eleazar’s line as it had been before Eli (Num 20:22-28; 25:11-13; 2 Sam 8:17; 1 Chr 6:1-8, 50-53; Ezra 7:2-5) and as it continued throughout the divided monarchy (2 Chr 31:10; Ezek 43:19).

Verse 28

2:28-29 Following Adonijah’s example (1:50), Joab hoped to find mercy by grasping the horns of the altar according to the provisions of the law of Moses (Exod 21:12-14; Num 35:22-25; Deut 19:4-5). But because Joab was a murderer, he could not claim clemency (see 2 Sam 3:27; 18:14; 20:10).

Verse 36

2:36-38 The confinement of Shimei prevented him from reaching his kinsmen in Benjamin to stir up trouble for the king.

Verse 39

2:39-46 Shimei’s journey to Gath, ostensibly to recover his runaway slaves, violated his agreement. Technically, he did not cross the Kidron Valley in going to Gath, but the penalty was understood by both parties to apply to Shimei’s going anywhere else. Because Shimei violated his oath to the Lord (2:43) and because of his past hostilities toward David (2 Sam 16:5-13; 19:16-23), Solomon instructed Benaiah to execute him.