Praise the Lord Jesus Christ, please study this chapter and then answer all 59 questions at the end of this chapter.

1 Kings Chapter 2

Verses 2:1-9: “Solomon”, as David’s co-regent, is given some needed advice concerning how to rule. It was traditional in the ancient Near East for a king to pass on a formal set of wise instructions to his “son” and successor. “Joab” and “Shimei” remained as unresolved problems of state for David. Joab had murdered two generals (2 Sam. 3:27; 20:10), not to mention Absalom (2 Sam 18:14). And as head of the military forces and party to David’s most intimate activities (e.g. 2 Sam. Chapter 11), had become too strong for David to deal with. Shimei had openly opposed and even cursed David (2 Sam. 16:5-13; 19:6-23). “Barzillai,” on the other hand, had supported the king in times of great need (2 Sam. 17:27-29; 19:31-39).

A dying man’s final words are significant. David’s charge consisted of instructions on being God’s “man” (2:1-4) and securing the kingdom (2:5-9). The order is also important: fulfilling the second part without the first would render it useless. Christian leaders should always be men and women of “the Book”, ones who do not just read the Word but live it (James 1:22).

1 Kings 2:1 “Now the days of David drew nigh that he should die; and he charged Solomon his son, saying,”

“He charged Solomon”: Leaders typically exhorted their successors, e.g., Moses (Deut. 31:7-8), Joshua (Josh. 23:1-6), and Samuel (1 Sam. 12:1-25). So also, David gave Solomon a final exhortation.

This did not immediately follow the anointing of Solomon as king (in chapter 1). We read (in 1 Chronicles chapters 23 and 24), David recovered enough from the illness, that he gathered the princes of the tribes of Israel together to charge them with what they were to do. We will give just two Scriptures from that to show this.

1 Chronicles 23:1-2 “So when David was old and full of days, he made Solomon his son king over Israel.” “And he gathered together all the princes of Israel, with the priests and the Levites.”

It would be good to read it all, to see the impact of that.

1 Kings 2:2 “I go the way of all the earth: be thou strong therefore, and show thyself a man;”

“The way of all the earth”: An expression for death (Josh. 23:14; compare Gen. 3:19).

“Be thou strong … shew thyself a man”: An expression of encouragement (Deut. 31:7, 23; Josh. 1:6-7, 9, 18; 1 Sam. 4:9) With which David sought to prepare Solomon for the difficult tasks and the battles in his future.

It appears from this, that Solomon had been dependent upon David for many of the decisions he made in his early reign as king. David is now explaining to Solomon that he must be brave, and stand as a man would stand. He must now accept the decision making that goes with being king as part of his duty as king. The weight of the government will now be on Solomon’s shoulders. Going the way of the earth is speaking of dying.

1 Kings 2:3 “And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself:”

“Keep the charge of the Lord thy God”: David admonished Solomon to obey the Mosaic law so he could have a successful kingship (compare Deut. 17:18-20).

1 Kings 2:4 “That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel.”

“His word”: The unconditional Davidic Covenant was made by God with David (in 2 Sam. 7:4-17), and confirmed to Solomon (in 1 Kings. 9:5). Promising the perpetuation of the Davidic dynasty over Israel.

“If thy children take heed to their way”: David declared that the king’s obedience to the law of Moses was a necessary condition for the fulfillment of the divine promise. The book of Kings demonstrates that none of the descendants of David remained faithful to God’s law. None of them met the conditions for the fulfillment of the divine promise. Rather, David’s words provided a basis for explaining the Exile. Thus, the ultimate and final King of Israel would appear at a later, undesignated time.

David looks back over his time as king and realizes the importance of being totally obedient on the will of God. He explains to Solomon the blessings that go with him being obedient to that will of God. Prosperity in his reign is his own choice. He must keep the Law of Moses, not only in formality, but from his heart being stayed upon pleasing the LORD. David tells Solomon that even more blessings than had been bestowed upon him will be Solomon’s, if he will remain faithful to the LORD. The word “continue”, means establish in this particular instance. The blessings of the LORD are conditional however. Solomon and his children must walk in the truth of the LORD for a blessing to be upon them.

1 Kings 2:5 “Moreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet.”

“Abner … Amasa”: These were victims of Joab’s jealousy and vengeance, who were killed after warfare had ceased (2 Sam. 3:27; 20:10), thus bringing Joab’s punishment as a murderer (Deut. 19:11-13).

Joab had done David an injustice when he killed Absalom, after David had said not to. This however, was during a war, and David did not kill him for this. The death of the other two captains of David’s however, happened in a time of peace. They were treacherously done. In the case of Abner, he had pretended friendship to get him there, and then murdered him. It was not a fair fight because Abner was not aware there was a problem. He had no opportunity to defend himself. This type of murder requires the death of the person who is the murderer. This by itself would have been enough, but he actually killed a relative unmercifully when he murdered Amasa. The reference to the blood on “his girdle” and “shoes”, was when he killed Amasa. The blood got on his girdle and even ran into the shoes of Joab. He had not killed them in war, they were at peace. Both of these things were worthy of death by Hebrew law.

1 Kings 2:6 “Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.”

Which though young, wisdom began to appear in him, even in the life of his father, David. 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 2 Samuel 2:13).

Joab was the leader of the army. It might cause trouble with the army, if he killed Joab. Solomon must carefully carry out David’s wishes here. David does want Joab to pay with his life. He must not get old (hoar head), and die from natural causes. He must be killed for these sins.

1 Kings 2:7 “But show kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother.”

“Sons of Barzillai”: David told Solomon to repay Barzillai’s kindness to David (2 Sam. 17:27-29), by showing similar kindness to Barzillai’s sons.

(2 Sam. 17:27-29 and 19:31-39), describe what “Barzillai” did for David. Eating at the king’s “table” was the equivalent of having a pension and royal allowance for food and clothing, with a house and land to support the guest and his or her family. When David exhorted Solomon to let the sons of Barzillai “eat at his table” (2:7), he had already provided a pattern for such generosity. Years before, David had made a covenant with Jonathan, the son of Saul, promising that Jonathan’s descendants would always have his protection. After Jonathan was dead, David discovered his crippled son, Mephibosheth, living in exile and fear in the wilderness. David brought Mephibosheth into his royal household and promised him, “you shall eat bread at my table continually” (2 Sam. 9:7). Solomon learned firsthand from his father what it meant to honor those to whom honor was due.

“Eat at thy table”: A position of honor that could include a royal stipend (2 Sam. 9:7; 1 Kings 18:19; 2 Kings 25:29).

Barzillai had befriended David when he was running from Absalom. David wants Solomon to befriend his sons now, by furnishing them the things for their livelihood. They were not living in the house of Solomon, but got provisions from the treasury of Solomon.

1 Kings 2:8 “And, behold, [thou hast] with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword.”

“Shimei”: He had angrily stoned and vehemently cursed David when David was escaping from Absalom (2 Sam. 16:5-13). Shimei’s actions were worthy of death (Exodus 22:28), and David counseled Solomon through subtle means to arrange for his just punishment (verses 36-46).

1 Kings 2:9 “Now therefore hold him not guiltless: for thou [art] a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.”

1. e. “Do not treat him as an innocent man. Punish him as in thy wisdom thou deem best. Not capitally at once; but so that he may be likely to give thee in course of time a just occasion to slay him.” So, at least, Solomon seems to have understood the charge (See 1 Kings 2:36-46).

This is speaking of the Shimei, who cried out curses on David, as he fled from Absalom. Some of David’s men wanted to kill him then. David would not for fear that this might have been a message from the LORD. When he was on his way back to Jerusalem, this same man begged David not to put him to death with his sword. David made him this promise. Now, David is explaining to Solomon that he must not let him live to be an old man, and die of natural causes. He must be punished for that long ago transgression.

Verses 10-11: This is speaking of David’s death and his burial with honor with those who had gone on before him. He reigned as king 40 years. This is explained that 7 years of that time he reigned over just Judah. The other 33 years, he was king of all Israel.

Verses 10-12 (see 2 Sam. 5:5; 1 Chron. 29:26-28).

King David’s death marked the end of a momentous 40 year reign in Israel’s history. But the line of David would continue on Israel’s throne, eventually culminating in the birth of the Messiah.

1 Kings 2:10 “So David slept with his fathers, and was buried in the city of David.”

That is, evidently in Mount Sion. In (Nehemiah 3:16), the “sepulchers of David” are noticed, and they are plainly alluded to in (Ezekiel 43:7; 43:9). They became the regular tombs of the kings, with some exceptions particularly noticed. It was in token of special honor that the High Priest Jehoiada, the preserver of the royal dynasty, was buried therein (see 2 Chronicles 24:16).

“The city of David”: I.e., Jerusalem (compare 8:1).

1 Kings 2:11 “And the days that David reigned over Israel [were] forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.”

“Forty years”: David ruled from ca. 1011-971 B.C., probably with Solomon as co-regent during his final year (compare 11:41).

1 Kings 2:12 “Then sat Solomon upon the throne of David his father; and his kingdom was established greatly.”

“Established greatly”: Solomon’s succession enjoyed the Lord’s approval, and Solomon experienced unchallenged authority, prosperity, and renown (verse 46).

It seems that the actual reign of Solomon began at the death of David. He had been announced king before, but had let his father make the weightier decisions until his death. It seems now, that Solomon has taken over the responsibilities of king and has become strong. It helped for the kingdom to be established by David. Solomon built upon the foundation that was already there.

1 Kings 2:13 “And Adonijah the son of Haggith came to Bath-sheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably.”

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.

Adonijah probably came to Bath-sheba, knowing that she had great influence on Solomon. He was possibly, afraid to go directly to Solomon. She remembered that he had tried to become king and now asks him if he has come in peace. He answers her, peaceably.

1 Kings 2:14 “He said moreover, I have somewhat to say unto thee. And she said, Say on.”

He signified that he came upon business: and she said, say on; intimating her readiness to hear what it was.

Verses 15-18: For Adonijah to say, “The kingdom was mine, and all Israel had set their faces on me”, was an exaggeration with the intent to undermine Solomon and manipulate “Bath-sheba,” the queen mother (1:1:4, 15).

1 Kings 2:15 “And he said, Thou knowest that the kingdom was mine, and [that] all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother’s: for it was his from the LORD.”

“All Israel set their faces on me”: A reference to Adonijah’s perceived right to the kingship as the oldest surviving son according to ancient Near East custom.

Another possibility of why he came to Bath-sheba could have been that he knew she and Nathan went to David to tell him of Adonijah’s take-over attempt. He still has not given up to the fact that Solomon is king. He says it should have been his, and that all the people supported him as king. It is as if he is angry with the LORD for choosing Solomon over him.

1 Kings 2:16 “And now I ask one petition of thee, deny me not. And she said unto him, Say on.”

And but one, and a small one too, as Bath-sheba herself after calls it.

“Deny me not”: Or “turn not away my face”; with shame and sorrow, which would be the case should he be denied.

“And she said unto him, say on”: Let me hear it.

1 Kings 2:17 “And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife.”

Adonijah’s request for David’s concubine, “Abishag” (1:2-4), constituted a virtual claim upon the throne (see the note on 2 Sam. 3:7-10). Therefore Adonijah was executed (verses 24-25).

“Give me Abishag”: In the ancient Near East, possession of the royal harem was a sign of kingship (compare 2 Sam. 3:8; 12:8; 16:20-22). Adonijah’s request for Abishag was an attempt to support his claim to the kingship and perhaps generate a revolt to usurp the throne. Bath-sheba didn’t see the treachery (verses 18-21).

Adonijah is fully aware that to have the king’s wife to wife would be a way of saying he was king. He comes to Bath-sheba with this request because she might plead his case with Solomon. He perhaps feels she might not see that he is indirectly asking to be proclaimed the rightful king.

1 Kings 2:18 “And Bath-sheba said, Well; I will speak for thee unto the king.”

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.

Verses 19-34: Women in antiquity were often considered political capital. Adonijah wanted “Abishag” so he would have a claim to the throne. It was a foolish request that proved him a traitor and cost him his life (1:52). Solomon also killed “Joab”, further removing any threat to his throne from Adonijah’s circle. The search for Joab took them to an outlying area of Israel (“Shunem”), southeast of Mount Carmel.

1 Kings 2:19 “Bath-sheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king’s mother; and she sat on his right hand.”

Solomon showed great respect for his mother, when she came to speak on behalf of Adonijah. To sit at the right hand of the king was a place of honor.

1 Kings 2:20 “Then she said, I desire one small petition of thee; [I pray thee], say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay.”

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 me away 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 says, and provided it is fit and lawful to be granted.

Solomon wanted to grant the wishes of his mother. He loved her and even owed his being king to her as well. If the petition is within his will to grant, he would certainly do it.

1 Kings 2:21 “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 Bath-sheba makes use of the relation, the more to move upon him to grant the request.

Bath-sheba is not aware of the implications of this. She reminds Solomon that Adonijah is his brother. She probably thinks that Adonijah is just in love with Abishag. She certainly is not aware, that this is a trick to take the kingdom from Solomon.

1 Kings 2:22 “And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he [is] mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.”

“Ask for him the kingdom”: Solomon recognized Adonijah’s request as the prelude to his usurping of the throne. Because Adonijah’s’ request violated the terms of loyalty Solomon had previously specified (1:52), he pronounced a formal, legal death sentence on Adonijah (verses 23-24).

Solomon tells his mother here, that she is actually asking for him to turn the kingdom over to Adonijah and his friends, Joab and Abiathar. She has asked something that was against the will of Solomon and against the will of David, if he were living. And most of all it was against the will of the LORD.

1 Kings 2:23 “Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life.”

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 Bath-sheba 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.

Solomon had sworn to let Adonijah live, as long as he did no evil. This is an evil act of deception by Adonijah. This is outside the oath that Solomon had made. Adonijah has broken the oath himself, with such a request.

1 Kings 2:24 “Now therefore, [as] the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me a house, as he promised, Adonijah shall be put to death this day.”

“As he promised”: Solomon viewed himself as the fulfillment of the Lord’s promise to David (in 2 Sam. 7:12-16; see also 5:5; 8:18-21). The ultimate fulfillment will be the Messiah, Jesus, who will return to Israel and set up His kingdom (see Isa. 9:6-7).

1 Kings 2:25 “And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.”

The chief of the body-guard is the chief of “the executioners” (see 1 Kings 1:38), apparently, in the case of great criminals, carrying out the sentence of condemnation with his own hand (compare Judges 8:20-21).

Adonijah had brought this upon himself. He knew what he was doing. Solomon was not tricked by Adonijah. Solomon sent his bodyguard, Benaiah, and he killed Adonijah for this terrible sin. Solomon knew his mother was innocent of wrong doing. Adonijah had tricked her.

Verses 26-27: “Abiathar” had participated in Adonijah’s plot to seize the throne (1:7). Because he had previously supported “David” (2 Sam. 15:24-29, 35), his life was spared. His banishment from the active priesthood fulfilled the prophecy concerning the “house of Eli” (1 Sam. 2:30-35).

1 Kings 2:26 “And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou [art] worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted.”

“Anathoth”: A priestly town, 3 miles northeast of Jerusalem (Jer. 1:1). There Abiathar, the disloyal High-Priest (1:7), lived in banishment.

Abiathar was in confederacy with Adonijah against Solomon. The only reason that Solomon does not kill him at this time is because he is a priest who had handled the Ark. Solomon has respect for the office of priest. It seemed he conspired with Adonijah to try to take the office of king from Solomon. He deserves to die, but the death is deferred because of his work as priest. He sends him to his family’s farm to work.

1 Kings 2:27 “So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh.”

“Fulfil the word of the Lord”: Solomon’s removal of Abiathar from the office of priest fulfilled God’s prophecy that Eli’s line of priests would be cut off (1 Sam. 2:30-35). This reestablished the line of Eleazar/Phinehas in Zadok (2:35), as promised by God (Num. 25:10-13).

1 Samuel 3:12-13 “In that day I will perform against Eli all [things] which I have spoken concerning his house: when I begin, I will also make an end.” “For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.”

It seems Abiathar was of the personality of Eli’s sons who sinned. Abiathar was the fourth generation from Eli. It is Abiathar’s sin that was judged here.

Verses 28-34: Joab’s guilt could not secure protection for him at “the horns of the altar” (see the note on 1:49-53).

David had urged Solomon to punish “Joab” (2:5-6), but he too took hold of the horns of the altar to avoid execution (see 1:51). However, as a murderer, even the “altar” could not protect him (Exodus 21:14; 2 Sam. 3:27; 18:14).

1 Kings 2:28 “Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.”

“Joab fled unto the tabernacle” (compare 1:50). He knew he would have been killed already if he had not been so popular with the army. The altar provided no real sanctuary to the rebel and murderer (Exodus 21:14).

David had told Solomon to kill Joab for his sins. Joab knows he deserves to die for turning against Solomon, and scheming for his overthrow. He had been faithful to Adonijah, when he desired to be king. The tidings, spoken of above, are of Adonijah’s death and Abiathar being sent away. Joab knows he is to be next, so he flees to the tabernacle, and takes hold of the horns of the altar for mercy.

1 Kings 2:29 “And it was told king Solomon that Joab was fled unto the tabernacle of the LORD; and, behold, [he is] by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him.”

This account was brought him very probably by some of his courtiers.

“And, behold, he is by the altar”: To which he took 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 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.

Benaiah had killed Adonijah for Solomon, and now he sends him to kill Joab. Just the fact that Joab fled to the tabernacle, admits his guilt.

1 Kings 2:30 “And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me.”

That the king gave him this command, though it was not mentioned before, is evident, both from the nature of the thing; for Solomon would not pollute the altar without necessity. And from Benaiah’s affirmation of it; for why should he tell a lie without a cause? And from his return to the king for new orders upon Joab’s resolution not to come thence.

“I will die here”: for he supposed either that Solomon would not defile that place with his blood; or that he would spare him for his respect to it, as he had done Adonijah; or he had a superstitious conceit that his dying there might give his guilty and miserable soul some advantage.

Benaiah did not want to kill Joab while he was hanging on to the horns of the altar. He came back and told Solomon where he was and what he had said. Joab was probably, convinced they would not kill him at the altar.

1 Kings 2:31 “And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father.”

“Fall upon him”: Like Adonijah (1:50), Joab sought asylum at the altar (2:28). The protection of the Lord at the altar applied only to accidental crimes, not premediated murder (Exodus 21:14), so Solomon ordered Benaiah to administer the violent death sought by David (2:26).

This latest attempt to take the kingdom away from Solomon was not really what Solomon wanted him killed for. He had brutally killed others. He had disobeyed David, and killed Absalom as well.

1 Kings 2:32 “And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing [thereof, 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.”

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 favor. And even their open crimes were not so bad, Solomon judged, as his secret treacherous murders of innocent persons in cold blood. They were men of more honor 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 a 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 Ish-bosheth, 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 Ish-bosheth. 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 2 Sam.3:27).

Joab had killed these other two, Abner and Amasa without any warning. He was not acting on orders from David when he had done this. These were murders. He tricked them and then killed them for self-gain. He was greedy for power and killed them. These murders are his alone to pay for. David did not tell him to do this.

1 Kings 2:33 “Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD.”

“Peace … for ever”: This pledge is ultimately to be fulfilled in the Messiah’s kingdom (see Isa. 2:2-4; 9:6-7).

The killing of Joab would not be murder. His killing is in punishment for the sins he had committed. This killing is justified in the sight of the LORD. There would be no curse coming from this.

1 Kings 2:34 “So Benaiah the son of Jehoiada went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness.”

“Wilderness”: The tomb of Joab’s father was near Bethlehem (2 Sam. 2:32). Joab’s house was probably on the edge of the Judean wilderness, east of Bethlehem.

Benaiah was the executioner. He killed Joab as Solomon had instructed him to do. They buried him in the garden of his own house.

1 Kings 2:35 “And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar.”

Benaiah succeeds to Joab’s command over the host: but it is notable that in the Hebrew text (of 1 Kings 4:2-6), there is no mention of any successor to his command over the bodyguard.

Joab had been commander of the army. Since it was Benaiah who killed Joab, Solomon made him commander of the army. Zadok had been the priest for his father, David. We had already remarked how unusual it was to have two High Priests. This same Zadok will now be High Priest, in the place of Abiathar.

Verses 36-46: “Shimei was the only one left alive who belonged to the opposing party. David had spared Shimei’s life years earlier (2 Sam. 16:5-14; 19:16-23), and Solomon proposed to do the same. But when he violated the terms of his freedom, Shimei was executed (“struck … down”). There is a limit to longsuffering where mercy is ignored and sinful people persist.

1 Kings 2:36 “And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.”

“Go not forth”: Shimei had not provoked Solomon directly as Adonijah had. Therefore, Solomon determined to keep Shimei under close watch by confining him to Jerusalem.

This order for Shimei to build a home in Jerusalem is so Solomon and his men can keep an eye on him. He is one who would stir up trouble, if he could. It would be better for him to be close under constant surveillance. He was not to travel to other towns. Solomon is suddenly being more careful since Adonijah tried to take the kingdom by trickery.

1 Kings 2:37 “For it shall be, [that] on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head.”

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 2 Sam. 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; that neither 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.

Shimei is really under house arrest. He is not to leave Jerusalem and go back toward his old land on threat of death. It was across the Kidron where he had spoken the curses on David. Solomon does not want him to have a chance to cause an uprising.

1 Kings 2:38 “And Shimei said unto the king, The saying [is] good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.”

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. 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 (1 Kings 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.

Shimei had agreed to the terms. He was possibly, just thankful that David did not kill him before.

1 Kings 2:39 “And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants [be] in Gath.”

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 (1 Sam. 27:2); which may be thought to be the same with Maachah here.

“Gath”: A major Philistine city about 30 miles southwest of Jerusalem.

He kept to Jerusalem for three years without leaving. He possibly, had set up the escape of the servants to have an excuse to cross the Kidron. We do not know this to be true however. He might have just been excited by the news of his servants getting away.

1 Kings 2:40 “And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath.”

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.

He did return home with his servants after he had found them.

1 Kings 2:41 “And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again.”

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, and then 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 (1 Kings 2:42-44).

We remember that Solomon had told him, if he did this, he would kill him. He has done what Solomon warned him not to do. Worse than that, someone saw him and reported it to Solomon.

1 Kings 2:42 “And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word [that] I have heard [is] good.”

The Septuagint add to (1 Kings 2:37), a clause stating that Solomon “made Shimei swear” on the day when he commanded him to reside at Jerusalem.

1 Kings 2:43 “Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?”

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 he was guilty of disobedience to him as his sovereign; for which two reasons he ought to die.

Shimei had used very poor judgment in promising to do one thing and doing something else entirely. He should have realized that Solomon had spared his life, when he killed Adonijah. Solomon inquires why he would go across the Kidron, knowing he would be killed for it.

1 Kings 2:44 “The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the LORD shall return thy wickedness upon thine own head;”

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.

It seems that Shimei was plotting privately against Solomon, as he had against his father. Solomon explains to him that he must kill him, because he is evil.

1 Kings 2:45 “And king Solomon [shall be] blessed, and the throne of David shall be established before the LORD for ever.”

“Throne of David”: In contrast to Shimei’s curse (2 Sam. 16:5-8), the Lord’s blessing was to come through the ruler of David’s, not Saul’s, line (2 Sam. 7:12-13, 16).

Solomon is getting rid of all of those his father had warned him of. He is setting up his kingdom for a peaceful kingdom.

1 Kings 2:46 “So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in the hand of Solomon.”

Shimei’s action violated the king’s explicit command, which was designed to keep Shimei from gaining a base of possible support for an insurrection (verse 37). Therefore, for this and his long-standing offenses, he was executed.

With the death of Shimei, all the rival factions were eliminated.

Solomon sends Benaiah, his commander, to execute judgment on Shimei. He kills him with the sword. The uprising against Solomon is over. Solomon’s promise to David is done as well.

1 Kings 2: Questions