Pulpit on 1 Kings 2:36-46

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EXPOSITION THE END OF SHIMEL .—This fresh intrigue of Adonijah's warns the king that he must be on his guard and keep a watch over suspected persons. Prominent among these, from his antecedents and connexions, would be Shimei. 1 Kings 2:36 And the king sent and called for Shimei [probably from Bahurim. But see on 1 Kings 2:8 ] [Not necessarily as "a guarantee for his residence there" (Wordsworth). Jewish law would make a purchase difficult. Leviticus 25:23 . Cf. 1 Kings 21:3 ] an house in Jerusalem and dwell there [where he would be under surveillance and where his sinister influence with the men of Benjamin would be neutralized] and go not forth thence any whither [or, "hither and thither." Weder dahin noch dorthin. Bähr.] 1 Kings 2:37 For it shall be, on the day thou goest out and passest over the brook [lit; watercourse, wady. The Kidron is quite dry, except during and for a short time after the winter rains] Kidron [The Kidron is mentioned specially because that was the direction which, it might be presumed, Shimei would take, his old home being at Bahurim], thou shalt know for certain that thou shalt surely die [The Hebrew is, if possible, still more striking and emphatic, "To know thou shalt know that to die thou shalt die." Shimei could not say that he had not been plainly warned]: thy blood shall be upon thine own head. Cf. Le 1 Kings 20:9 , and especially Joshua 2:19 ; also verse 31 of this chapter. 1 Kings 2:38 And Shimei said to the king, The saying [or thing, matter, דָּבָר, like λόγος̈́́ ῥῆμα, in Greek (cf. Sache, in Germ; from sagen ) means (1) word and (2) deed] is good [Shimei cannot complain of the condition, remembering what he had done ( 2 Samuel 15:5-7 ) and that Solomon was not bound by his father's oath ( 2 Samuel 19:23 )] as my lord the king hath said, so will thy servant do. And Shimei dwelt [in obedience to this behest] in Jerusalem many days. 1 Kings 2:39 And it came to pass at the of three years that two of the servants of Shimei ran away [it has been thought by some that their flight was preconcerted with their master. But the narrative does not favour this supposition] to Achish, son of Maachah, king of Gath. [This may well have been the "Achish, son of Maoch" ( 1 Samuel 21:11 ; 1 Samuel 27:2 ), to whom David fled fifty years before. Longer reigns than this are not unknown to history. Or it may have been his grandson]. And they told Shimei, saying, Behold, thy servants be in Gath. 1 Kings 2:40 And Shimei arose and saddled his ass [not necessarily himself. Qui facit per alium, facit per se. Matthew Henry thinks Shimei did it himself for the sake of secresy. Many expositors also think that he went by night. The text rather suggests the idea that both the going and the return were perfectly open and undisguised] and went to Gath. [It is impossible to avoid the question, What can have led to this infatuated disregard of his oath and life? Now his perversity may of course have been judicial— quos Dens vult perdere, prius dementat— but as to the means which led to this issue, it is enough if we may believe he had been dared to it either by his servants or others. The fierce Benjamite would naturally be galled to the quick by the thought that his slaves could thus openly set him at defiance; he may have heard from those who came from Gath that they were exulting over him; and he may have resolved at all hazards to teach them a lesson. He cannot have forgotten either Solomon's explicit warning or his own solemn oath (verse 42); he must have gone to Gath with his eyes open, and nothing but a great provocation, such as mockery and defiance, will account for his going.] And Shimei went and brought his servants from Gath. 1 Kings 2:41 And it was told Solomon that Shimei had gone from Jerusalem to Gath and was come again. [He, no doubt, persuaded himself that his immediate return, especially when taken in connexion with the object of his journey, would excuse him to the king. He would perhaps argue that a magnanimous sovereign like Solomon could never deal hardly with one who thus placed his life in his hands. He can hardly have built his hopes on his not having crossed the Kidron, for he must have perfectly understood that he was to go " no whither." 1 Kings 2:42 And the king sent and called for Shimel, and said unto him, Did I not make thee swear by the Lord [it thus comes out quite incidentally that Solomon had bound Shimei by an oath. The LXX : embodies this information as a direct statement in the text of 1 Kings 2:37 , κὰι ὥρκισεν αὐτὸν ὁ βασιλεὺς ἐν τῇ ἡμέρᾳ ἐκείνῃ, but it is obviously a gloss] and protested unto thee, saying, Know for a certain, on the day that thou goest but and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good. [The LXX . (Vat.) omits "And thou saidst," etc. This last sentence has been punctuated thus: "Good is the word. I have heard." Probably אֲשֶׁר, "which," is to be understood. 1 Kings 2:43 ― Why them halt thou not kept the oath of the Lord and the commandment that I have charged [Heb. commanded ] thee with. ["Shimei ought to have been warned against trifling with Solomon's forbearance by the punishment already inflicted on Adonijah and Joab." Wordsworth.] 1 Kings 2:44 -- The king said, moreover [Heb. And the king said] Thou knowest all the wickedness which thine heart is privy to [Heb. knoweth ] that thou didst to David my father [Solomon brings a threefold charge against Shimei. He has violated a solemn oath, "by the life of Jehovah," and so has "profaned the name of his God" ( Leviticus 19:12 ). He has broken his parole and set at naught the king's commandment. He has defied and blasphemed the Lord's anointed. He must die] therefore the Lord shall return ["hath returned," or "returns." LXX . ἀνταπέδωκε, aor. The king regards himself as merely the instrument and dispenser of the Divine Justice. According to him, it is God, not spite, demands and has brought about Shimei's execution] thy wickedness upon thine own head [Every Jew, taught to expect that "every transgression and disobedience" would receive its "just recompense of reward" in this life present would see in Shimei's almost unaccountable infatuation the finger of God. To them he would seem delivered up to destruction. 1 Kings 2:45 And king Solomon shall be blessed, and the throne of David shall be established before the Lord forever. [It is inconceivable that Solomon could have spoken thus if he had been conscious either of sharp practice, or spite, or cruelty. The words are those of one who is sure that he is doing God service.] 1 Kings 2:46 So the king commanded Ben-aiah the son of Jehoiada, which went out and fell upon him that he died . [The execution of Shimei has, perhaps, on the whole given more offence than that of Joab or even Adonijah. He, at any rate, was not "a murderer whom vengeance suffereth not to live," nor had he taken any part in recent conspiracies. On the contrary, he seems to have lived quietly enough under the eye of the king. And it consequently has the appearance of cruelty and malevolence that Solomon should "press the letter of a compact against him," especially when, by returning to Jerusalem, he placed his life at Solomon's mercy. But it is not difficult to offer a complete justification of Solomon's action in this matter. In the first place, it is to be remembered that cruelty had no part in his character. In his long reign of forty years there are absolutely no evidences of a brutal and tyrannical disposition. There is a strong presumption, consequently, that he was not actuated by cruelty on this occasion, a presumption which finds support in the consideration that Solomon was much too sagacious to prejudice himself in popular estimation at the commencement of his reign by proceedings which would have the least suspicion of vindictiveness. And (2) with this probability the facts of the case entirely agree. Shimei's life, as we have seen, was forfeited to Jewish law. As he had so long been spared, however, the king gave him a gracious respite. The conditions imposed were not onerous. Shimei had but to keep his parole and he would live; to break it and he would assuredly die. He did break it; not without provocation, it may be, but he broke it, and broke too his solemn oath. It may be said it was hard he should lose his slaves, but better, surely, lose them than his life. Besides, there were other ways of recovering them; or, if he must pursue them in person, his proper course was evidently to ask the king's permission. That he did not do so is in itself a suspicious circumstance, and Solomon might reasonably think that the flight of the slaves was but a feint, and that Shimei's visit to a foreign court had really a political object. But, be that as it may, the king had protested unto him that if he went any whither, he should most certainly die. When he went, when he despised the royal command and disregarded his sacred oath, how was it possible for Solomon to break his word? To do so would have been inevitably to compromise himself with his subjects, and to forfeit their reverence and trust. Besides, there was a duty he owed to his dead father, and above all, one which he owed to the living God. He had now the opportunity for which his father bade him wait, of putting into force the provisions of the Mosaic law, of requiring the death of the blasphemer, of showing his subjects that the law could not be defied with impunity, that though vengeance was not executed speedily against evil works, still retribution was certain in the long run, and so of teaching them a much needed lesson of obedience and respect of authority. Every consideration, therefore, of justice, morality, filial piety, and religion warranted him in putting Shimei to death. Every imputation of weakness, irresolution, disregard of his plighted word, compromise of his royal dignity, and indifference to religion might justly have been levelled against him, had he interfered between Shimei and the sword of Justice. HOMILETICS 1 Kings 2:44-46 The End of the Transgressor. Such was the end of Shimei—violent, sanguinary, shameful. Old man as he is, he may not die in peace: his hoar hairs must be crimsoned with his blood. What does this teach? what its message to Christian men? It is twofold. It speaks (1) OF THE SIN , (2) OF THE RETRIBUTION . I. It teaches (1) The sin of treason. He had offered insult and defiance to his lawful king. Rebellion against constituted authority can only be justified by intolerable tyranny and outrage. He who "dares to wield The regicidal steel" must answer to Him by whom kings govern. We are to "honour the king," to "be subject to the higher powers." "They that resist shall receive to themselves damnation," as did this rebel Benjamite. 2 . The sin of blasphemy. "A grievous curse." Aimed at the king, it reached the King of kings. It was not only destructive of authority; not only an affront offered to the majesty of law; it was an indirect blow at the Majesty of Heaven. Men cannot "speak evil of dignities" without sin. Those who "curse God" will "die" ( Job 2:9 ). How little do men make of blasphemy! But Shimei had to pay for it with his life. 3 . The sin of perjury. It was this in the strict sense of the word. He broke through his oath. Though he said, "the Lord liveth," he swore falsely. He thus profaned the awful incommunicable name, and incurred the Divine curse ( Zechariah 5:4 ). Perjuries are plentiful in our days, our police courts being witness. (Some kiss the thumb, and not the book.) "The Lord will not hold him guiltless," etc. 4 . The sin of disobedience. The king had adjured him, had "protested," had said "know for certain," etc.; and even if the Kidron were mentioned arbitrarily, still it served to test his obedience. The prohibition, therefore, could not have been plainer. He disregarded it, and died. "Fool," does any one say? Stay! The great King has said, "The soul that sinneth, it shall die." He has solemnly testified what will be the doom of disobedience, and yet how often have we crossed our Kidron—the bound of His law—have gone after our own lusts and pleasures, and it is only because He is God and not man, only because "the heart of the Eternal Is most wonderfully kind," that we have not died. 5 . The sin and folly of presumption. Whatever may have led Shimei to go after his slaves, it was certainly presumption brought him back. He would hardly have returned had he not counted on forgiveness. No doubt he had persuaded himself either that Solomon would never know, or that, if he did, he would be magnanimous. "Allowance will be made for me," he had said; "my return will disarm suspicion and ensure clemency." But the sword of Benaiah soon undeceived him. And such will be the end—death, shame, everlasting contempt—of those who presume on the mercy of God. How many say, "God is so good, He will never be hard upon us," etc. But is God true? Can He deny Himself? Even Solomon could not go back from his word; and can the Holy One? Alas, if despair has slain its thousands, presumption has slain its ten thousands. It is a significant fact that since the invention of the safety lamp there have been more accidents in mines than there were before. II. As to the RETRIBUTION , we are reminded, 1 . That curses commonly come home to roost. The "grievous curse" of Shimei did not hurt David. But it was his own destruction. The poisoned arrow missed its mark, but it recoiled on the archer. The engineer is hoist by his own petard. A curse rests on those who curse the king (cf. Ecclesiastes 10:20 ). 2 . That respite does not mean release. When David "sware" to him, Shimei thought himself safe. Surely the bitterness of death was past. We would die in his nest. We often mistake God's forbearance for forgetfulness. He is long suffering, and men ask, "Where is the promise of His coming?" Because "He does not settle His accounts once a week" (Goethe) the heart of the sons of men is fully set in them to do evil. But the day of retribution comes as a thief, as the flood, as the sword, as the snare. 3 . That if we die, it is our own fault. Shimei had his life in his own hands. It rested with him. alone whether he lived or died. He should live, if he would but live at Jerusalem. But he chose death. Men cause their own destruction. God has no pleasure in their death. "Thou hast destroyed thyself." 4 . That warnings are commonly lost on the wicked. "How could Shimei be so infatuated?" we ask. What, have we not seen his infatuation paralleled? Have we never seen repeated warnings repeatedly neglected? Yes, souls, sins, warnings, results, are the same in all ages. 5 . That when God reckons, He reckons for all. The sword avenged the sin of eight years before. And in the Great Assize, everything—both cup of cold water and idle word—will receive its just recompense of reward. HOMILIES BY J. WAITE 1 Kings 2:41-46 Retributions. This is one example of the way in which Solomon carried out David's dying command, as given in 1 Kings 2:5-9 . Shimei's violation of his promise in reference to not leaving Jerusalem, though the immediate occasion, was thus not the real reason of his punishment. He had been all along a doomed man. A great deal in David's command in reference to these men that we cannot regard with complacency; so far as there was anything of personal vindictiveness in it, our moral sense condemns it. Would it not have been more magnanimous if with his dying breath he had freely forgiven these old offenders? Solomon's conduct, however, wears a different aspect. A father's word would be to him an imperious authority; to vindicate a father's honour the instinctive impulse of filial affection; to avenge the innocent blood a sacred obligation. Moreover, these men deserved their fate. Joab had been a traitor and murderer; Abiathar had abused the sanctity of his priestly office by helping the cause of the usurper; Shimei had "cursed the Lord's anointed." This incident suggests— I. THE ETERNAL LAW THAT WRONG DOING MUST BE FOLLOWED BY ITS DUE RECOMPENSE . Recognise the Divine element in this act of human retribution. There is a Nemesis that tracks the steps of the transgressor, and sooner or later overtakes him; not a natural law merely, but an intelligent Divine will and power. The superstition of the Melitans had a deep and solemn truth in it ( Acts 28:4 ). Striking correspondence often between the sin and the penalty. Men suffer in forms resembling the injury they inflict. "Whoso sheddeth man's blood," etc. "All they that take the sword," etc. The weapon used wrongfully recoils upon the head of him who wielded it. "Curses, like birds, come home to roost." In the teaching of Christ and His apostles, however, the law of retribution appears, not in its old Bare, crude form, but in a more vital and spiritual form. New Testament idea—sin bears within itself the germ of its own punishment. The penalty is a development rather than an arbitrary infliction. "Sin, when it is finished, bringeth forth death." Sin may be divinely forgiven, and yet go on to produce in this world all sorts of bitter fruits. "May one be pardoned and retain the offence?" No; but the pardoned ruin may retain in himself the evil effects of what he has done, and see, with infinite remorse, the evil effects in others. The sin, as a "finished" fact, takes its place in the general procession of cause and effect, independently of God's mercy to the transgressor. On the other hand, the worst retribution is in the moral nature of the sinner himself. "There is no future pang Can deal that justice on the self condemn'd He deals on his own soul." (Manfred.) ( E.g; SHAKESPEARE 'S Macbeth; MILTON 'S Satan. ) No escape from this retribution but in "the cross." "The blood of Jesus Christ his Son," etc. It will not wipe out all the effects of transgression, but it will arrest the eternal penalty, and perfectly cleanse the fountain from which the evil springs. II. THE NOBLENESS OF A TRUTHFUL AND FEARLESS DISCHARGE OF DUTY . Solomon's deed a homage to the sense of duty. Magnanimity blended with severity. He spares Abiathar, but has no mercy on Joab and Shimei. Note the reasons of this distinction. As a "man of peace" he had no love for this retributive work. It might involve him in trouble. But he shrinks not from doing the thing he conceives to be right. Men often constrained by force of circumstances, or persuasion of a Divine voice within them, to do what they have no natural inclination for doing. Essence of all moral nobleness to make duty rather than inclination or policy the law of one's life. In men of highest nature conscience is the ruling power. However it may appear, that Life is the most blessed which is the most perfect homage to the law of right II. THE SUPERIORITY OF CHRISTIAN ETHICS ABOVE THE MORAL STANDARD OF OLDEN TIMES . In following the chronicles of these old Hebrew kings we feel that we are moving in a moral region of somewhat dim light and low level. It must needs be so if there is a real law of development in Scripture and the dispensations of God. We may recognise the working of Divine principles of truth and righteousness amid the confusions of the time, and yet feel that we have in the law of Christ a far higher rule of conduct. We admit what is good in David and Solomon, but HE is our model who, on the cross of sacrifice, prayed, "Father, forgive them, for they know not what they do."—W. return to ' Top of Page ' 1 Kings 1Ki 1 1 Kings 1Ki 1 Kings 1Ki 3 Footnotes: Copyright Statement These files are public domain. Text Courtesy of BibleSupport.com . Used by Permission. Bibliographical Information Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on 1 Kings 2". 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url=parts.join('/');if(url.indexOf('.html')<0){url+='.html';}window.location.href=url;} function translationSelector_menu(mode){if(mode==='close'){document.documentElement.style.overflow='auto';document.body.style.overflow='auto';_ts_removeOverlay();return;}if(!document.querySelector('.overlayMaster')){_ts_buildOverlay();}var existing=document.querySelector('.popupDiv-container');if(existing){var popup=document.querySelector('.popupDiv');while(popup.firstChild){popup.removeChild(popup.firstChild);}}_ts_buildHeader(mode);_ts_buildChoices(mode);} var ldiv = '', entryTitles = ["Verses 1-11","Verses 12-25","Verses 26-35","Verses 36-46"]; function

Pericope (part_of)

• part_of pericope/per-1ki-2-007
• part_of pericope/per-1ki-2-008

절 (explains)

bible-text/1ki-2-36, bible-text/1ki-2-37, bible-text/1ki-2-38, bible-text/1ki-2-39, bible-text/1ki-2-40, bible-text/1ki-2-41, bible-text/1ki-2-42, bible-text/1ki-2-43, bible-text/1ki-2-44, bible-text/1ki-2-45, bible-text/1ki-2-46

Source

• source-manifest/mpc — Pulpit Commentary (PD)
• evidence_grade: T_theological