1 Kings · Chapter 2

Verses 1, 2. The days of David drew nigh, that he must die — As he himself was sensible. And he charged Solomon his son — After the example of Abraham, the father of the faithful, Genesis 18:19. I go the way of all the earth — Even the sons and heirs of heaven must go the way of all the earth, of all who dwell thereon. But they walk with pleasure in this way, through the valley of the shadow of death. Prophets, yea, kings, must go this way to brighter light and honour than prophecy or sovereignty. Be thou strong — For, to govern his people according to the law of God, required great fortitude or strength of mind. And show thyself a man — In manly wisdom, and courage, and constancy, though thou art but young in years.

V. 2. I go the way, &c.-Even the sons and heirs of heaven, must go the way of all the earth, of all who dwell thereon. But they walk with pleasure in this way, thro’ the valley of the shadow of death. Prophets, yea kings must go this way to brighter light and honour than prophecy or sovereignty. Be strong-For, to govern his people according to the law of God, requires great fortitude, or strength of mind. And a man-In manly wisdom, and courage, and constancy, though thou art but young in years.

Verse 2. I go the way of all the earth] I am dying. All the inhabitants of the earth must come to the dust. In life, some follow one occupation, some another; but all must, sooner or later, come to the grave. Death is no respecter of persons; he visits the palace of the king as well as the cottage of the peasant.

Pallida mors æquo pulsat pede pauperum tabernas,

Regumque turres.

HOR. Odar. lib. i., od. iv., ver. 13.

“With equal pace, impartial fate

Knocks at the palace as the cottage gate.”

FRANCIS.

————Sed omnes una manet nox,

Et calcanda semel via lethi.

Ib. od. xxviii., ver. 15.

“One dreary night for all mankind remains,

And once we all must tread the shadowy plains.”

Ibid.

There is no respect to age or youth more than to station or external circumstance:—

Mixta senum ac juvenum densantur funera: nullum

Saeva caput Proserpina fugit.

Ib. od. xxviii., ver. 19.

Thus age and youth promiscuous crowd the tomb;

No mortal head can shun the impending doom.”

Ibid.

And it is not merely man that is subjected to this necessity; all that have in them the breath of life must lose it; it is the way of all the earth, both of men and inferior animals.

—————Terrestria quando

Mortales animas vivunt sortita, neque ulla est

Aut parvo aut magno lethi fuga.

Vive memor quam sis ævi brevis.

HOR. Sat. l. ii., s. vi., ver. 93.

“All that tread the earth are subject to mortality; neither great nor small can avoid death. Live therefore conscious that your time is short.”

It is painful to the pride of the great and mighty that, however decorated their tombs may be, they must undergo the same dissolution and corruption with the vulgar dead; for the grave is the house appointed for all living: man is born to die.

Omnium idem exitus est, sed et idem domicilium.

“For all have the same end, and are huddled together in the same narrow house.”

Here emperors, kings, statesmen, warriors, heroes, and butchers of all kinds, with peasants and beggars, meet; however various their routes, they terminate in the same point. This and all other kindred sentiments on the subject are well expressed in that excellent little poem of Mr. Blair, entitled THE GRAVE, which opens with the following lines:—

While some affect the sun, and some the shade;

Some flee the city, some the hermitage;

Their aims as various as the roads they take

In journeying through life; the task be mine

To paint the gloomy horrors of the tomb,

The appointed place of rendezvous, where all

These travellers meet.

Show thyself a man] Act like a rational being, and not like a brute; and remember, that he acts most like a man who is most devoted to his GOD.

Verses 1, 2. The days of David drew nigh, that he must die — As he himself was sensible. And he charged Solomon his son — After the example of Abraham, the father of the faithful, Genesis 18:19. I go the way of all the earth — Even the sons and heirs of heaven must go the way of all the earth, of all who dwell thereon. But they walk with pleasure in this way, through the valley of the shadow of death. Prophets, yea, kings, must go this way to brighter light and honour than prophecy or sovereignty. Be thou strong — For, to govern his people according to the law of God, required great fortitude or strength of mind. And show thyself a man — In manly wisdom, and courage, and constancy, though thou art but young in years.

2. I go the way of all the earth — “Pale death,” says Horace, “with impartial footstep knocks at the hovels of the poor and the palaces of kings.” It is appointed unto man once to die, whether he be king or slave. Be thou strong — That is, be firm, decided, and courageous in all thy administration. Compare Joshua 1:6, 7, 9. Show thyself a man — Be in righteous words and deeds a royal godly man. There have been those, and royal personages too, who ill deserved the name of men. Better to call them ravenous beasts, or vipers. Solomon’s youth may have been one reason for David’s utterance of these words. He was “but a little child,” (1 Kings 3:7,) probably nineteen or twenty years of age; and with many turbulent elements in the nation, there was need on his part of a pre-eminently firm and manly spirit.

V. 3. The law-Which the prince was enjoined to transcribe and read, Deuteronomy 17:11, that be might govern his own and his peoples actions by it. Mayest profit-Or, behave thyself prudently. Hereby he intimates, that religion is the truest reason of state, and that all true wisdom and good success depend upon piety.

Verse 3. Keep the charge of the Lord] Keep what God has given thee to keep.

1. Walk in his ways. Not in thine own, nor in the ways of a wicked, perishing world.

2. Keep his statutes. Consider all his appointments to be holy, just, and good; receive them as such, and conscientiously observe them.

3. Keep his commandments. Whatever he has bidden thee to do, perform; what he has forbidden thee to do, omit.

4. Keep his judgments. What he has determined to be right, is essentially and inherently right; what he has determined to be wrong or evil, is inherently and essentially so. A thing is not good because God has commanded it; a thing is not evil because he has forbidden it. He has commanded the good, because it is in its own nature good and useful; he has forbidden the evil, because it is in its own nature bad and hurtful. Keep therefore his judgments.

5. Keep his testimonies. Bear witness to all to which he has borne witness. His testimonies are true; there is no deceit or falsity in them. His testimonies refer also to future good things and good times; they are the significators of coming blessedness: as such, respect them. That thou mayest prosper] If thou hast God’s approbation, thou wilt have God’s blessing. If thy ways please him, he will not withhold from thee any manner of thing that is good.

Verses 3, 4. And keep the charge of the Lord thy God — Here we find David inculcating, in his last moments, the great ruling principle; the foundation-stone of the Hebrew state, and which in some measure distinguishes it from all other governments that have ever subsisted. For the whole strength and stability of that state was built, not upon the riches or forces of the kingdom, but upon a strict observance of the statutes and commandments of the Lord. As it is written in the law of Moses — Which the prince was enjoined to transcribe and read, (Deuteronomy 17:11,) that he might govern his own and his people’s actions by it. That thou mayest prosper — Or, behave thyself prudently. Hereby he intimates that religion is the truest reason of state, and that all true wisdom and good success depend upon piety. That the Lord may confirm his word — Fulfil his promise, the condition upon which it was suspended being performed. Thus, to engage him to keep the charge of the Lord, he represents unto him the gracious promise which God had made him, to perpetuate the kingdom in his family without interruption, provided his children sincerely and heartily cleaved to God in faithful and conscientious obedience to his commandments.

3. Keep the charge of the Lord — That is, take care of God; charge thyself with the responsibility of guarding his name and honour. See the Divine charge to kings, in Deuteronomy 17:16-20. The manner of doing this is immediately designated. Walk in his ways — To have the whole life in conformity to his revealed will. Keep his statutes — Observe them in thine own conduct, and see that they are properly respected by all thy people. Statutes, commandments, judgments, and testimonies are probably not to be sharply defined and distinguished from each other, but rather, as Keil observes, they serve to denote collectively the whole law of Moses in its various aspects and bearings on human life and conduct. Statutes denote more particularly those divine decrees which show the relations of right and wrong in the abstract. Commandments are the revealed laws which, like the decalogue, are designed to regulate the daily life. Judgments point rather to the rewards of human conduct as meted out by God himself, and revealed in the history of the Divine administration, all serving to impress men with the infallibility and justice of the decisions of Jehovah. Testimonies comprehend statutes, laws, judgments, ceremonies, every thing in the history of Israel that conveys declarations against sin and in favour of holiness.

V. 4. Confirm his word-Fulfil his promise, the condition upon which it was suspended, being performed.

Verse 4. That the Lord may continue his word] The prosperity which God has promised to grant to my family will depend on their faithfulness to the good they receive; if they live to God, they shall sit for ever on the throne of Israel. But alas! they did not; and God’s justice cut off the entail made by his mercy.

Verses 3, 4. And keep the charge of the Lord thy God — Here we find David inculcating, in his last moments, the great ruling principle; the foundation-stone of the Hebrew state, and which in some measure distinguishes it from all other governments that have ever subsisted. For the whole strength and stability of that state was built, not upon the riches or forces of the kingdom, but upon a strict observance of the statutes and commandments of the Lord. As it is written in the law of Moses — Which the prince was enjoined to transcribe and read, (Deuteronomy 17:11,) that he might govern his own and his people’s actions by it. That thou mayest prosper — Or, behave thyself prudently. Hereby he intimates that religion is the truest reason of state, and that all true wisdom and good success depend upon piety. That the Lord may confirm his word — Fulfil his promise, the condition upon which it was suspended being performed. Thus, to engage him to keep the charge of the Lord, he represents unto him the gracious promise which God had made him, to perpetuate the kingdom in his family without interruption, provided his children sincerely and heartily cleaved to God in faithful and conscientious obedience to his commandments.

4. His word which he spake concerning me — See 2 Samuel 7:11-16, and notes there.

V. 5. To me-That is, against me; in what he did against Abner and Amasa: whose death was a great injury to David, as it was a breach of his laws and peace; a contempt of his person and government; a pernicious example to his subjects, and a great scandal to him, as if Joab had been only David’s instrument, to affect what he secretly designed. And shed-He slew them as if they had been in the state of war, when there was not only a cessation of arms, but also a treaty of peace. Put the blood-This is added to note his impenitency, that although by his perfidious manner of killing them when he pretended to embrace them, he stained his own garments with their blood, yet he was not ashamed of it, but gloried in it, and marched boldly along with the army, with the same girdle and shoes which were sprinkled with their blood.

Verse 5. Thou knowest-what Joab-did to me] He did every thing bad and dishonourable in itself, in the murder of Abner and Amasa, and indeed in the death of the profligate Absalom.

Shed the blood of war-upon his girdle-and in his shoes] He stabbed them while he pretended to embrace them, so that their blood gushed out on his girdle, and fell into his shoes! This was a most abominable aggravation of his crimes.

Verse 5. Moreover, thou knowest, &c. — After David had given Solomon this general charge, he proceeded to direct him to do some particular acts of justice and kindness, and first of all, bids him remember how Joab had acted. We must not look upon this admonition of David, on his death-bed, as proceeding from a spirit of private revenge, but as advising the execution of a public piece of justice which the circumstances of things would not permit him to inflict before. Certainly the punishment of Joab was owing both to God and man, for his treacherous and cruel murder of Abner and Amasa; and, therefore, David here, in justice to his people, and the divine laws, ordered his son and successor to do that, when his throne was fully established, which he could not execute himself for want of sufficient power, Joab’s interest being then so great, that it might have thrown the state into a fresh civil war, had any steps been taken to inflict punishment upon him. What Joab the son of Zeruiah did to me — That is, against me. For Joab’s murder of Abner and Amasa was a great injury to David, as it was a breach of his laws and peace, a contempt of his person and government, a pernicious example to his subjects, and a great scandal to him, giving people reason to suspect that Joab had been only David’s instrument, to effect what he secretly designed. And shed the blood of war in peace — He slew them as if they had been in the state of war, when there was not only a cessation of arms, but also a treaty of peace. And put the blood of war upon his girdle — This is added to denote his impenitence, that although by his perfidious manner of killing them, when he pretended to embrace them, he stained his own garments with their blood, yet he was not ashamed of it, but gloried in it, and marched boldly along with the army, with the same girdle and shoes which were sprinkled with their blood.

Verse 5. Thou knowest what Joab did to me. David does not mention Absalom, but that was the deed that touched his heart; the blood of Abner and of Amasa still cried to heaven.

5. Thou knowest… what Joab… did — For the facts, see marginal references. This charge concerning Joab is but a particular application of the more general charge in verse 3. A strict regard for the honour of Jehovah, and for his statutes, laws, judgments, and testimonies, required that the crimes of the bloody Joab should receive their merited penalty; but David seems to have felt that his own hands were too full of blood, and his own heart had been too deeply stained with “blood-guiltiness,” (Psalm 51:14) to allow him to be the instrument of Joab’s punishment. His own unworthiness made him feel that the son of Zeruiah was too strong for him, and hence this charge to Solomon. It was not “a dark legacy of long-cherished vengeance,” as Stanley avers, though personal feelings were no doubt involved, but a solemn responsibility resting on the king of Israel as the guardian of Jehovah’s honour. He that “keeps the charge of Jehovah” must, if he regard the safety of the kingdom and the honour of its laws, show that “he beareth not the sword in vain.” See Romans 13:4. “David does not mention, among Joab’s sins, that one which caused him personally the most poignant grief — the murder of Absalom. Not for sins committed against David as a father, but for sins committed against the law and majesty of God, does David advise Solomon the king, as the keeper of God’s law and the guardian of God’s honour, to punish the guilty offender.” — Wordsworth. Shed the blood of war in peace — Shed in time of peace, blood which should have been shed only in warfare. As in the case of Abner, with whom David had made a treaty of peace, but whom Joab treacherously slew at the gate of Hebron. 2 Samuel 3:12-30. Put the blood of war upon his girdle… and in his shoes — That is, he stained his garments with innocent blood, the blood of those whom he could have lawfully slain only in battle. The words are to be taken literally, and with special reference to the case of Amasa. See 2 Samuel 20:8-10. When Joab, after the murder of Amasa, returned his sword to its girdle he doubtless stained the girdle, and probably his feet also, with the blood of the slain captain. Or we suppose that the one fearful thrust that disembowelled Amasa caused the blood to spurt out, and spatter Joab from his girdle to his feet.

V. 6. Do therefore-That is, what in reason and justice thou seest fit. For tho’ I was forced to forbear him, yet I never forgave him; punish him according to his demerits.

Verse 6. Let not his hoar head go down to the grave in peace.] It would have been an insult to justice not to have taken the life of Joab. David was culpable in delaying it so long; but probably the circumstances of his government would not admit of his doing it sooner. According to the law of God, Joab, having murdered Abner and Amasa, should die. And had not David commanded Solomon to perform this act of justice, he could not have died in the approbation of his Maker.

Verse 6. Do therefore according to thy wisdom — What in reason and justice thou seest to be fit. For though I was forced to forbear him, I never forgave him. Let not his hoar head go down to the grave in peace — Punish him according to his demerits. “This dying order of David,” says Dr. Dodd, referring to Dr. Chandler, “was an order worthy of a good king, and fit to be given in the last moments of his life. The crimes which drew down this punishment upon Joab, have already been expatiated upon. Many reasons concurred to prevent David’s calling him to an account; but it is plain he never forgot nor forgave his crime: nay, he could not, consistently with the law, have forgiven him if he had been inclined to it. His deferring his punishment so long, was no reason why he should always do it. Reasons of state prevented its being inflicted before, and reasons of state required its being put in execution at this juncture. In time of war it was dangerous to attempt it, on account of the power, influence, and military skill of Joab; in time of peace it was safe, because Joab’s power was then upon the decline, and his services were unnecessary. Joab was ambitions, enterprising, and restless, and having not proved very loyal to the father, might have practised the same perfidy against the son; who being young, and scarcely settled in his throne, might have suffered from his treachery, his want of fidelity, and his ambitions views, which were insatiable.”

6. His hoar head — Gray hairs are venerable, but the hoary headed sinner is not to be saved by his whitened locks. Joab was doubtless younger than David, but still far gone in years. We need not deny that David had feelings of personal revenge towards this man who had injured him so much, for we are not to look for the saintliness required by the New Testament in even the noble David. This dying charge, however, was evidently not the offspring of personal revenge, but a measure of administrative wisdom.

V. 7. For so-With such kindness.

Verse 7. But show kindness unto the sons of Barzillai] See Clarke’s notes on “2 Samuel 19:31”, &c.

Verse 7. Show kindness to the sons of Barzillai — David’s gratitude here expressed is remarkable. Barzillai only desired him to show kindness to Chimham, 2 Samuel 19:37; but he extends it to all his sons. Let them be of those that eat at thy table — As Mephibosheth had done at David’s table. It is probable Mephibosheth was now dead, for otherwise David would not have forgotten him. For so they came to me — Such kindness they showed me; inviting him to Barzillai’s house, who sustained him in his great distress, 2 Samuel 19:32.

7. Barzillai the Gileadite — See marginal references, and notes on 2 Samuel 19:31-39.

V. 8. I will not, &c.-The words are, The king said unto Shimei, thou shalt not die: and the king sware unto him, 2 Samuel 19:23. The oath, we see, was absolute. It was not, “I will not put thee to death now.” or, “I will not put thee to death with the sword.” But who can reconcile his charge to Solomon with this oath? Surely, considering the time of that charge, this next to the matter of Uriah, is the greatest blemish in all David’s life.

Verse 8. Thou hast with thee Shimei] See on 2 Samuel 16:5, &c., and the notes on 2 Samuel 19:18-23.

Verse 8. Behold thou hast with thee Shimei, &c., which cursed me with a grievous curse — “David,” says Delaney, “when he was importuned to punish Shimei, (2 Samuel 16:9, and 19:21,) imitated the mercy of God, who waits that he may be gracious. Had he copied after any lower pattern, he had not spared Shimei, in the very instant of passion and provocation; nor would he afterward have forgiven him, in the fulness of prosperity and power. He very well knew how much the remission of personal injuries became the kingly character, and, therefore, he gave Shimei his life, and confirmed the grant by an oath. But then it must be remembered, that the obligation of the oath was purely personal; for so he himself explains it, saying, I sware unto him by the Lord, I will not put thee to death by the sword. And, therefore, though David was bound, Solomon was at full liberty to vindicate the majesty of kings, in chastising this high insult upon his father in such a manner as he thought fit: nor was there any danger of doing this to excess, when the chastisement was deferred to the calm and cool season of dispassionate justice; when neither passion nor personal resentment could inflame the vengeance. David well knew how much it became the piety of his character to submit himself and his concerns to the divine disposal, throughout the whole course of his life; but could he, for this reason, wholly renounce the interest of justice? Or, if he could, he very well knew how dangerous an example it might be to his successors, to suffer such injuries and insults upon majesty to pass unpunished: and, therefore, when he had acted up to the piety and dignity of his own character, he very wisely admonished his son to act up to the wisdom of his.”

8. Shimei the son of Gera — The same remarks which show the nature of David’s charge concerning Joab, verse 5, apply here also. It is not so much the charge of a dying father to a son as of a righteous ruler to his successor on the throne. David feels that in some things his hands have been too feeble in the punishment of crimes. In the case of Shimei he had allowed the royal majesty of Israel to be insulted and the offender to go unpunished. I sware to him… I will not put thee to death — But David’s oath was not binding on Solomon.

Verse 9. Hold him not guiltless] Do not consider him as an innocent man, though I have sworn to him that I would not put him to death by the sword; yet as thou art a wise man, and knowest how to treat such persons, treat him as he deserves; only as I have sworn to him, and he is an aged man, let him not die a violent death; bring not down his hoary head to the grave with blood. So Solomon understood David, and so I think David should be understood; for the negative particle al lo, in the former clause, hold him NOT guiltless, should be repeated in this latter clause, though not expressed, his hoary head bring thou NOT down; instances of which frequently occur in the Hebrew Bible. See Dr. Kennicott’s note at the end of this chapter. See Clarke “1 Kings 2:46”.

Verse 9. Now therefore hold him not guiltless — Though I spared his life, do not treat him as an innocent person, nor consider him as one reconciled to my family, and to thy succession to the throne. He is Shimei still, and wants nothing but a fair opportunity to declare it. Clear him not, therefore, as I did, if thou findest him guilty of any mal-practices; but his hoar head bring down, &c. — Cut him off as an old offender and dangerous enemy, to secure thy own peace, and the safety of thy government. In this sense Josephus understands the words. But, certainly, David’s telling Solomon, that he sware to Shimei he would not put him to death for his outrage and treason, is a demonstrative proof that he did not advise Solomon to put him to death for the crime that he himself had solemnly forgiven; for can any one imagine David would tell Solomon that he had sworn not to put Shimei to death, and in the same breath order him, in defiance of his oath, to be put to death? If he had intended that Solomon should immediately put him to death, there would have been neither reason nor sense in the words, Thou art a wise man, and knowest what thou oughtest to do unto him. For to what purpose was it to tell Solomon that he knew how to behave to Shimei, if David’s command was immediately to cut him off, and Solomon understood him in that sense? But it is certain Solomon did not understand his father in that sense, by his ordering him to build a house for himself in Jerusalem, (verse 36,) as well as from the different manner in which he treated Shimei and Joab. The fact is, David advised his son to keep a strict watch over Shimei, and to put him to death only, if, on any new offence, he should again forfeit his life; and this, it is hoped, has been made appear to be the truth of the case. Now, how is this inconsistent with piety, or the advice of a prince on his death-bed? It is true, forgiveness of enemies is a duty, provided they cease to become our enemies; but no man is obliged, by any law, so to forgive an enemy, continuing such, as not to take the proper methods to guard against the effects of his enmity, and bring him to justice, if no other method will prove effectual. Much less is a prince obliged so to forgive an implacable enemy to his crown and government, and one who is likely to disturb the settlement of the crown in his successor, as not to order the successor to be upon his guard against him, and punish him, when guilty, according to his demerits. Such a caution and order is what he owes to his people; he may die as a private person, in charity with all mankind, and forgive every private injury against himself; and yet, as a prince, advise what is necessary for the public good after his decease, and even the execution of particular persons, if, by abusing the lenity and respite they once received, they should be guilty of new and capital offences. — Chandler. Doctor Waterland, Le Clerc, and Calmet, give the same interpretation with Doctor Chandler. The reader will probably think that the above reasoning sufficiently justifies David in this particular, even on supposition that the text is rightly translated, which, however, Dr. Delaney is of opinion it is not. The Hebrew particle, w, vau, he thinks, ought to have been rendered here, as in all similar cases, not connectively, but disjunctively, as it is Proverbs 30:8, and in many other places. “Agur,” says he, “beseeches God to keep him from the extremes of poverty and wealth. If the particle vau were to be interpreted here connectively, the petition would run thus: Give me not poverty and riches. Every one sees the absurdity of this petition; and therefore the translators rightly rendered it, Give me neither poverty nor riches. In the same analogy, the passage in question, rightly translated, will stand thus: Now, therefore, neither hold him guiltless, (for thou art a wise man, and knowest what thou oughtest to do unto him,) nor his hoar head bring thou down to the grave with blood. This advice, in this sense, is full of humanity, as well as wisdom, and Solomon (we see) understood and observed it in this sense, and in no other.”

Ver. 9. But his hoary head bring thou down to the grave with blood. Hebrews la al; the conjunction should be read here disjunctively, as Proverbs 30:8. “Give me neither poverty nor riches.” Then the sense of David is, Neither pardon nor punish him; but if thou shalt find any fresh cause against him, his hoary head bring thou down with blood to the grave. Such was the exact conduct of Solomon, in bidding Shimei build a house in Jerusalem. The LXX and the Vulgate have led many of the versions into a total mistake, which involves the king’s character in a cloud, even in dying moments.

9. His hoar head bring thou down to the grave with blood — Dr. Kennicott tries to make this passage mean precisely the opposite of what it says by connecting it with the first sentence of the verse, and understanding the negative in that sentence to be carried over and implied in this. But the passages he quotes as grammatical parallels are not at all relevant, for their connexion is so close that no one can mistake the meaning, whilst here the two sentences he proposes to link together in the same way are separated by two intervening affirmative sentences. Then, the ground of this untenable criticism is the assumption that David desired to bind Solomon under the same oath to protect the life of Shimei that he himself had made at Jordan. 2 Samuel 19:18. But if the honour and dignity of the kingdom called for the life of the bloody Joab, so did it also for the punishment of this blasphemous Benjamite; and this David’s words most clearly imply. He leaves it, however, to Solomon’s wise judgment to decide what his penalty shall be; and Solomon, though at first disposed to let him live and die in peace, was at length obliged in justice to bring down his gray head to the grave with blood. See verses 36-46.

Verse 10. David slept with his fathers] His life was a life of remarkable providences, of much piety, and of great public usefulness. In general he lived well, and it is most evident that he died well; and as a king, a general, a poet, a father, and a friend, he has had few equals, and no superior, from his own time to the present day. But I shall reserve a more particular consideration of his character till I come to the book of Psalms, in which that character, with all its lights and shades, is exhibited by his own masterly hand. And it is from this composition alone that we can know David, and the maxims by which he was governed in public and private life. Was buried in the city of David.] And Solomon, says Josephus, deposited immense treasures with him, in the grave, where they continued unmolested for thirteen hundred years, till Hyrcanus, the high priest, being besieged by Antiochus, opened the sepulchre, and took thence three thousand talents, part of which he gave to Antiochus, to raise the siege. It is added that, many years afterwards, Herod the Great ransacked this tomb and got considerable riches. Little credit is due to this account, though we know that was customary in ancient times to deposit with the more illustrious dead, gold, silver, and precious stones. That the tomb of David existed in the days of the apostles, we learn from Acts 2:29, where St. Peter, addressing the Jews, says, Men and brethren, let me speak freely to you of the patriarch David; that he is both dead and buried, and his sepulchre is with us unto this day. St. Jerome speaks of it as existing in his time, and modern travellers pretend that it is still in existence. But both monks and Mohammedans have long united to impose on Christian pilgrims; and there is scarcely any dependence to be placed on any of their relations; absurdity and self-contradiction are their principal characteristics.

Verses 10, 11. So David slept with his fathers — He died with the satisfaction of seeing his own son his successor, the wisest and the hopefulest prince of the whole earth, and with the assurance of God’s peculiar favour to his posterity, from whence he had already, in the clearest light of prophetic vision, seen the Messiah, the Lord of life, to arise; of whose dominion, and the increase of his government and glory, he well knew, by the Spirit of God upon him, there would be no end. And was buried in the city of David — In that part of Jerusalem which was called by his name, because he took it from the Jebusites. Seven years reigned he in Hebron — More precisely, seven years and six months; (2 Samuel 5:5;) but smaller numbers are often omitted in Scripture computations, and only the larger noticed.

10. David slept with his fathers — These words are properly supposed by many to teach the separate conscious existence of the soul after death. They may, indeed, denote that common sleep which all the dead are sleeping; but beyond this they seem to point to that spiritual and blissful association in Paradise which the New Testament revelation brings more clearly to light, and are equivalent to being gathered to one’s people. Compare Genesis 25:8. It cannot be urged, however, that these words at all determine the actual state of the dead. Was buried in the city of David — That is, in Jerusalem, “the city which he had made his own, and which could only be honoured, not polluted, by containing his grave. It was, no doubt, hewn in the rocky sides of the hill, and became the centre of the catacomb in which his descendants, the kings of Judah, were interred after him. It remained one of the landmarks of the ruined city after the return from the captivity, (Nehemiah 3:16,) and was pointed out down to the latest times of the Jewish people. ‘His sepulchre is with us unto this day,’ says Peter at Pentecost, (Acts 2:29;) and Josephus states that Solomon, having buried a vast treasure in the tomb, one of its chambers was broken open by Hyrcanus, and another by Herod the Great. It is said to have fallen into ruin in the time of Hadrian. The vast cavern, with its many tombs, no doubt exists under the ruins of Jerusalem, and its discovery will close many a controversy on the topography of the Holy City. But down to this time its situation is unknown.” — Stanley. Among the Orientals, in ancient as in modern times, it was not customary to bury within the gates of a city; but here, says Wordsworth, “was a glimpse of a better time, when death would no longer be regarded as an unclean thing, and when the grave would be hallowed and beautified by the burial of Christ, the Son of David, the King of the true Zion.”

Verses 10, 11. So David slept with his fathers — He died with the satisfaction of seeing his own son his successor, the wisest and the hopefulest prince of the whole earth, and with the assurance of God’s peculiar favour to his posterity, from whence he had already, in the clearest light of prophetic vision, seen the Messiah, the Lord of life, to arise; of whose dominion, and the increase of his government and glory, he well knew, by the Spirit of God upon him, there would be no end. And was buried in the city of David — In that part of Jerusalem which was called by his name, because he took it from the Jebusites. Seven years reigned he in Hebron — More precisely, seven years and six months; (2 Samuel 5:5;) but smaller numbers are often omitted in Scripture computations, and only the larger noticed.

Ver. 11. David reigned over Israel forty years. Of the chronology of David’s reign, Dr. Lightfoot affords more satisfaction than any other Hebrician. Let us hear this great and venerable critic speak for himself. “His reign is certainly fixed in the gross sum of forty years; but for the particular passages to distinguish the particular years, there is very little certainty; or if there be certainty, it is very obscure. I was once of opinion, with many jews and christians, that Saul reigned but three years in all. 1 Samuel 13:1. And that the forty years mentioned at the breaking out of Absalom’s rebellion, 2 Samuel 15:7, were to be reckoned either from the time of Saul’s first anointing, or from the time when the Israelites first asked a king; so that the rebellion happened in the thirty seventh year of David’s reign. But now, having a second time considered the subject, and as seriously as I can view the times, and finding so many occurrences between the time of his anointing and his death, as cannot be imagined to have happened in three years, and especially as David was one year and four months in the country of the Philistines, previous to Saul’s death, 1 Samuel 27:7; and from the order in which the chapters are disposed, it appearing most probable that the three years of famine for the blood of the Gibeonites occurred after the rebellion of Absalom; I cannot, I say, upon these second thoughts but retract my first, and conceive of those times as I now lay down.

(1) That David numbered the people, appointed the officers of state, and arranged the priests and levites in his fortieth year. 1 Chronicles 26:31.

(2) That this was begun immediately after the LORD had designated the scite of the temple, by the fall of fire from heaven, which occurred in David’s thirty ninth year. 2 Samuel 24:8.

(3) That he numbered the people the year after the three years of famine. 2 Samuel 24:13.

(4) That the first of those three years follows the year of Absalom’s rebellion.

(5) That the rebellion happened the fortieth year after David’s first anointing in Bethlehem.

(6) That Saul reigned but three years before that anointing of David; and though he lived five years after, yet those years are not reputed a reign, the Lord having cast him off.”

Verse 12. Then sat Solomon upon the throne, &c. — The kingdom was settled upon him with universal consent and approbation. His kingdom was established — He had the hearty affections of his people, which all men know to be a prince’s best and surest establishment.

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

Verses 13-15. She said, Comest thou peaceably? — Or with some evil design against me or my son? which she might well suspect, knowing his ambition and envy at Solomon, and his hatred against her, as the chief cause of his being cast down from his aspiring views and high hopes. He said, Thou knowest that the kingdom is mine — Both by right of primogeniture and actual inauguration. And all Israel set their faces on me — They looked on me as their king and my father’s successor, and expected that he would confirm my election. He pretends that the generality of the people favoured his views, and wished him to be king. Howbeit the kingdom is turned about, and is become my brother’s — Is translated from me to him by the vicissitude of human affairs, and the changeable humour of the people. For it was his from the Lord — Either, 1st, By God’s providence so disposing David’s mind, and the people’s hearts: or rather, 2d, By God’s appointment, and particular designation: wherein he seems to acquiesce, affectionately terming Solomon his brother, that he might deceive both her and him into a belief that he was far from any design of usurping the government.

13. Came to Bathsheba — As Nathan had succeeded through the powerful influence of this woman in securing the throne to Solomon, (see 1 Kings 1:11-31,) so Adonijah now hopes through her to gain his ends. Comest thou peaceably — With no hostile or sinister designs? (Compare 1 Samuel 16:4.) His recent usurpation was a sufficient reason for her to imagine some new evil design.

Verses 13-15. She said, Comest thou peaceably? — Or with some evil design against me or my son? which she might well suspect, knowing his ambition and envy at Solomon, and his hatred against her, as the chief cause of his being cast down from his aspiring views and high hopes. He said, Thou knowest that the kingdom is mine — Both by right of primogeniture and actual inauguration. And all Israel set their faces on me — They looked on me as their king and my father’s successor, and expected that he would confirm my election. He pretends that the generality of the people favoured his views, and wished him to be king. Howbeit the kingdom is turned about, and is become my brother’s — Is translated from me to him by the vicissitude of human affairs, and the changeable humour of the people. For it was his from the Lord — Either, 1st, By God’s providence so disposing David’s mind, and the people’s hearts: or rather, 2d, By God’s appointment, and particular designation: wherein he seems to acquiesce, affectionately terming Solomon his brother, that he might deceive both her and him into a belief that he was far from any design of usurping the government.

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

Verse 15. Thou knowest that the kingdom was mine] It certainly was his by the right of primogeniture, and it was his by the voice of the people, and the consent of the high priest. But there was a right paramount to all these, the right of God; it was his kingdom; the kings were his lieutenants, and he had a right to give the crown to whomsoever he pleased, and he was pleased to give it to Solomon.

Verses 13-15. She said, Comest thou peaceably? — Or with some evil design against me or my son? which she might well suspect, knowing his ambition and envy at Solomon, and his hatred against her, as the chief cause of his being cast down from his aspiring views and high hopes. He said, Thou knowest that the kingdom is mine — Both by right of primogeniture and actual inauguration. And all Israel set their faces on me — They looked on me as their king and my father’s successor, and expected that he would confirm my election. He pretends that the generality of the people favoured his views, and wished him to be king. Howbeit the kingdom is turned about, and is become my brother’s — Is translated from me to him by the vicissitude of human affairs, and the changeable humour of the people. For it was his from the Lord — Either, 1st, By God’s providence so disposing David’s mind, and the people’s hearts: or rather, 2d, By God’s appointment, and particular designation: wherein he seems to acquiesce, affectionately terming Solomon his brother, that he might deceive both her and him into a belief that he was far from any design of usurping the government.

15. The kingdom was mine — By the right of primogeniture. All Israel set their faces on me — A multitude of people had followed the ambitious youth, as we may learn from chapter 1:9; but it was a stretching beyond the bounds of truth to call that seditious crowd all Israel. It was his from the Lord — By these cautious words he seeks to allay suspicion, and win the favour of Bathsheba.

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

Verse 17. That he give me Abishag-to wife.] He cheerfully gives up all right to the kingdom, and only desires to have this young woman, who, though she had been his father’s wife or concubine, was still in a state of virginity. Some think that Joab and Abiathar had advised Adonijah to make this application, not doubting, if he got Abishag, that the popular tide would again turn in his favour, and that Solomon, whom they did not like, might soon be deposed; and that it was on this account that Solomon was so severe. But there is little evidence to support these conjectures. It does not appear that Adonijah by desiring to have Abishag had any thought of the kingdom, or of maintaining any right to it, though Solomon appears to have understood him in this sense. But without farther evidence, this was a flimsy pretext to imbrue his hands in a brother’s blood. The fable of the wolf and lamb is here very applicable, and the old English proverb not less so: It is an easy thing to find a staff to beat a dog with. We readily find an excuse for whatever we are determined to do. He who attempts to varnish over this conduct of Solomon by either state necessity or a Divine command, is an enemy, in my mind, to the cause of God and truth. See on 1 Kings 2:25.

Verse 17. That he give me Abishag to wife — It is not likely that either Adonijah or Bath-sheba was ignorant that it was unlawful for any man to marry his father’s wife: but they perhaps thought that as David knew her not, the marriage had not been completed.

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

18. Well; I will speak for thee — But did not Bathsheba perceive the treasonable project hidden under Adonijah’s petition? Probably not in all its consequences. She doubtless had some fear of him, and was anxious as far as possible to conciliate him, for she knew that his hereditary right to the throne had been set aside by Jehovah’s choice of her son Solomon.

Verse 19. The king rose up to meet her, and bowed himself — For the high dignity to which he was advanced, did not make him forget the honour due to a parent: an amiable example this, to teach all children to continue to show respect to their parents, how much soever they may be advanced above them in wealth, dignity, or honour. She sat on his right hand — The most honourable place, next to the king.

19. The king rose up to meet her — Here we see with what respect and honour the “queen mother” was treated. Bathsheba now, as mother of the reigning king, has more power and influence in court than she had while David lived. See note on 1 Kings 15:13. Caused a seat to be set — The word here rendered seat is the same as that rendered throne in the preceding sentence. It was evidently a royal seat, and placed on the king’s right hand — the place of honour.

Verses 20, 21. I desire one small petition of thee — So she esteemed it, because she did not perceive Adonijah’s design in it, nor the circumstances connected with it. I will not say thee nay — Supposing thy request can be lawfully and safely granted, and will be productive of no injury to myself or others. Let Abishag be given to Adonijah thy brother — That is, thy brother by the father’s side, and whom brotherly affection and relation oblige thee to gratify; at least, in small things.

20. One small petition — These words show that Bathsheba did not clearly comprehend the treasonable import of Adonijah’s request.

Verses 20, 21. I desire one small petition of thee — So she esteemed it, because she did not perceive Adonijah’s design in it, nor the circumstances connected with it. I will not say thee nay — Supposing thy request can be lawfully and safely granted, and will be productive of no injury to myself or others. Let Abishag be given to Adonijah thy brother — That is, thy brother by the father’s side, and whom brotherly affection and relation oblige thee to gratify; at least, in small things.

Ver. 21. Let Abishag be given to Adonijah. Solomon saw in a moment that this was a disguised step towards the throne, and that he who could take a woman from his father’s bosom to his own bed, would be regardless of all oaths of allegiance.

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

Verse 22. Ask for him the kingdom also — His design is not upon Abishag, but upon the kingdom; which by this means he hopes to recover. “That Adonijah had such a design is very probable,” says Poole, “both from his temper, for he was an aspiring and designing man, highly discontented with Solomon’s government, and desirous of a change; and from the nature of the thing, because he would not have made so daring and presumptuous a request, if he had not had some great design in it.” For he is my elder brother — And therefore looks on the kingdom as his by birthright, and the law of nations, and thinks he may lawfully endeavour to recover his own, and cast me out as a usurper; to accomplish which the seeking Abishag to wife is the first step. Even for him, and for Abiathar and Joab — “It is very likely,” says the author last quoted, “though not expressed, that he, and Joab, and Abiathar, were engaged in some design against Solomon, and that Solomon had obtained information of it; and therefore he did, and reasonably might, take this attempt of Adonijah to obtain Abishag, for an indication, and the first overt act of his treason.”

22. Ask for him the kingdom also — To marry Abishag, who was virtually a concubine of the deceased king, (see note on chap. 1:3,) was ostensibly to invade the royal harem, and thus assume royal prerogatives. So in the case of Absalom. See note on 2 Samuel 12:8, and 16:21. The wary Solomon detects at once the far-reaching plot of his rival brother, and at once implicates him with Joab and Abiathar in a conspiracy against his throne. We have, indeed, no evidence that these three had entered together into such conspiracy, but it is not improbable that they had concerted with each other, and concluded if Abishag were but granted in marriage to Adonijah, the right of the latter to the kingdom would be tacitly acknowledged, and the way opened for successful rebellion.

Verse 23. Then King Solomon sware by the Lord — Once here, and again

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

verse 24, which he did to oblige himself irrevocably to perform his resolution, and to prevent all intercession for Adonijah’s life, the matter being, he believed, of the greatest importance to him.

Verse 24. And set me on the throne of David — For, though Adonijah be my elder brother, yet I have an undoubted right and title to the crown, from the promise and appointment of that God who disposes of all kingdoms, and especially this of Israel, to whom he pleaseth; and therefore Adonijah in this and his former attempt is guilty of treason against me, and of rebellion against God. And who hath made me a house — Who hath given me posterity, as this phrase often means; see Exodus 1:21; for Rehoboam was probably born before this time: or rather, who hath established me in the house and throne of David, and so hath fulfilled in and to me the promise made to him respecting his house, (2 Samuel 7:11,) and the settlement of the crown in him and his seed. Adonijah shall be put to death this day — “Had Adonijah lived under our constitution, he would have had a fair hearing before conviction. But we should remember that in the kingdoms of the East the government was absolute, and the power of life or death entirely in the prince; so that Solomon, without the formality of any process, could pronounce his brother dead; and because he conceived that in cases of this nature delays were dangerous, might send immediately and have him despatched; though we cannot but say that it would have been more to his commendation, had he showed more clemency and spared his life.” — Dodd.

24. Adonijah shall be put to death this day — To the charge of those interpreters who condemn this vigorous severity of Solomon as a needless act of cruelty, the following words of Keil are an excellent and all-sufficient reply: “All attack or censure depends on un-biblical views of law and right, and on a complete misunderstanding of the theocratic point of view, according to which alone the question can be decided. By the attempt to usurp the throne Adonijah had already rebelled against Jehovah, who had appointed Solomon as the successor of David. Now if, after Solomon had forgiven his transgression, he comes out with a new attempt at rebellion, duty to God and the theocracy demanded of Solomon not to have respect to consanguinity, but to act according to the rigour of the law.”

V. 25. Benaiah-For the execution of justice was not then committed to obscure persons, as now it is; but to persons of great honour and authority. It is far from clear, that Solomon did right herein, or that Adonijah had any ill design in asking Abishag.

Verse 25. Solomon sent-Benaiah-and he fell upon him that he died.] Benaiah seems to have been the public state executioner, and yet he was generalissimo of all the forces. See him employed in a similar work, 1 Kings 2:34, 46. I suppose him to have been such another general as Suwarrow, butcher-general of the Turks and Poles to the late Empress Catharine of Russia: like mistress, like man. But they have long since been called to an impartial tribunal.

That this was an act of cruelty towards Adonijah, needs no proof. He is suspected, condemned, and slain, without a hearing. Calmet vindicates all this by various assumptions, and lays down a doctrine that is calculated for the meridian of Fez or Morocco; hear him: Un prince, dans ses jugemens, ne peut pas toujours suivre les regles de la plus parfaite morale; la politique, et le bien de l’etat, obligent souvent a des choses opposees aux conseils de l’evangile; “A prince in his judgments cannot always follow the rules of the most perfect morality; policy and the good of the state often require things to be done which are contrary to the counsels of the Gospel.” What a diabolic maxim is this! And is this indeed the way that French kings ruled and ministers decreed judgment? Then we need not wonder at a revolution in that state, nor of the scourge that desolated the land. O England! magnify God for your constitution, your constitutional king, and the laws according to which he reigns.

Verse 25. Solomon sent by the hand of Benaiah, &c. — For the execution of justice was not then committed to obscure persons, as it is now, but to persons of great honour and authority. Notwithstanding what has been observed in the two or three preceding notes, probably the reader will be inclined to think, as certainly many are, that it is far from being clear Solomon acted right in putting Adonijah to death, or that the latter had any ill design in asking Abishag. And yet, what certainly is of great weight, we nowhere find Solomon censured in the Scriptures for this action.

FALL OF ADONIJAH, 12-25.

12. His (Solomon’s) kingdom was established greatly — By the fact that he was chosen of God, and inaugurated and anointed in his father’s lifetime, and instructed by the wise counsels of David. He was also confirmed in his kingdom, as the writer proceeds to show, by the destruction of those who had conspired against him, and were at heart his enemies. Adonijah, Abiathar, Joab, and Shimei could not be trusted; and the kingdom was not safe with them at liberty. So the sacred writer at once informs us how these dangerous persons were taken out of the way.

V. 26. Because, &c.-Thus Solomon shews respect to his sacred function. He mixes mercy with justice, and requites Abiathar’s former kindness to David; hereby teaching princes, that they should not write injuries in marble, and benefits in sand, as they have been so often observed to do.

Verses 26, 27. Unto Abiathar — said the king, Get thee to Anathoth — This was a city of the priests, (Joshua 21:28,) where he commanded him to lead a private life; either in that part of the suburbs which fell to his share, or in some land which he had purchased. I will not, at this time, put thee to death — He does not fully pardon him, but reserves to himself a liberty of punishing him afterward if he should see occasion. This he does to keep him in awe, that he might not dare to raise or foment discontents or tumults among the people, which otherwise he might have been inclined to do. Because thou didst bear the ark of the Lord before my father — When he thought fit to carry it out with him; and when thou, as high-priest, wast called to attend upon it. Thus Solomon shows his respect to the sacred office. Because thou hast been afflicted, &c. — Exposed to all the hardships David endured all the time of his exile under Saul, 1 Samuel 22:20, &c. Here Solomon mixes mercy with justice, and requites Abiathar’s former kindness to David; hereby teaching princes, that they should not write injuries in marble, and benefits in sand and water, as they have been too often observed to do. So Solomon thrust out Abiathar — Either from his office, or at least from the execution of it. That he might fulfil the word of the Lord — Solomon did not do this that he might fulfil the word of the Lord, but because Abiathar had taken the part of Adonijah. But by Solomon’s being moved to do this on account of Abiathar’s rebellion, the word of the Lord was fulfilled, which he had spoken concerning the house of Eli in Shiloh. And in this sense we are to take the same kind of expressions in the New Testament, where things are frequently said to be done to fulfil certain prophecies.

DEPOSITION OF ABIATHAR, 26, 27.

26. Anathoth — The modern Anata, four miles northeast of Jerusalem. See on Joshua 21:18. It was a city of the priests and the home of Jeremiah. Jeremiah 1:1. Thou art worthy of death — By being an accomplice in the conspiracy of Adonijah. See note on 1 Kings 1:7. But Solomon’s respect for his holy work and office, and his knowledge of Abiathar’s association with David in his afflictions, led him to change his punishment from death to banishment. Thou barest the ark — That is, superintended the bearing of it. See note on 2 Samuel 15:24.

V. 27. Which he spake-Concerning the translation of the priesthood from the house of Eli, and of Ithamar, to that of Eleazar: which being threatened eighty years ago, is now executed. So divine vengeance, though sometimes it be slow, is always sure.

Verse 27. So Solomon thrust out Abiathar] This was for having taken part before with Adonijah, but by it a remarkable prophecy was fulfilled; see 1 Samuel 2:13-35, and the notes there. God had told Eli that the priesthood should depart from his house; Abiathar was the last of the descendants of Ithamar, of which family was Eli the high priest. Zadok, who was made priest in the stead of Abiathar, was of the family of Eliezer; and by this change the priesthood reverted to its ancient channel. Abiathar deserved this degradation; he supported Adonijah in his unnatural assumption of the royal dignity, even during the life of his father. This was the head and front of his offending.

Verses 26, 27. Unto Abiathar — said the king, Get thee to Anathoth — This was a city of the priests, (Joshua 21:28,) where he commanded him to lead a private life; either in that part of the suburbs which fell to his share, or in some land which he had purchased. I will not, at this time, put thee to death — He does not fully pardon him, but reserves to himself a liberty of punishing him afterward if he should see occasion. This he does to keep him in awe, that he might not dare to raise or foment discontents or tumults among the people, which otherwise he might have been inclined to do. Because thou didst bear the ark of the Lord before my father — When he thought fit to carry it out with him; and when thou, as high-priest, wast called to attend upon it. Thus Solomon shows his respect to the sacred office. Because thou hast been afflicted, &c. — Exposed to all the hardships David endured all the time of his exile under Saul, 1 Samuel 22:20, &c. Here Solomon mixes mercy with justice, and requites Abiathar’s former kindness to David; hereby teaching princes, that they should not write injuries in marble, and benefits in sand and water, as they have been too often observed to do. So Solomon thrust out Abiathar — Either from his office, or at least from the execution of it. That he might fulfil the word of the Lord — Solomon did not do this that he might fulfil the word of the Lord, but because Abiathar had taken the part of Adonijah. But by Solomon’s being moved to do this on account of Abiathar’s rebellion, the word of the Lord was fulfilled, which he had spoken concerning the house of Eli in Shiloh. And in this sense we are to take the same kind of expressions in the New Testament, where things are frequently said to be done to fulfil certain prophecies.

27. That he might fulfil the word of the Lord — See 1 Samuel 2:33-36, and notes there. “This word had been partly fulfilled by the death of Hophni and Phinehas, (1 Samuel 4:11,) and by the destruction of the priests by Saul, (1 Samuel 22:18,) and now it was fully accomplished, and therefore the author here uses the words, ‘that he might fulfil.’” — Wordsworth. But Eli’s posterity were not to be utterly cut off; and after the exile we find descendants of Ithamar returning from Babylon. Ezra 8:2.

Verse 28. Tidings came to Joab] He heard that Adonijah had been slain and Abiathar banished, and probably he had heard of David’s dying charge to Solomon. Fearing therefore for his personal safety, he takes refuge at the tabernacle, as claiming Divine protection, and desiring to have his case decided by God alone; or perhaps a spark of remorse is now kindled; and, knowing that he must die, he wishes to die in the house of God, as it were under the shadow, that he might receive the mercy of the Almighty.

Verse 28. Then tidings came to Joab — Concerning Adonijah’s death, and Abiathar’s deposition. And Joab fled unto the tabernacle of the Lord — This makes it appear that Joab had had a hand in the counsel mentioned verse 22, as Solomon suspected. And caught hold on the horns of the altar — It appears from this and some other instances, that it was now become a custom among the Israelites, though by no divine law, to flee to the altar of the Lord, as to an asylum; however, by Solomon’s treatment of Joab on this occasion, it appears, that this privilege was only allowed for some misdemeanours, and not for capital offences, especially murder. And Solomon (verse 31) showed that the altar had better be stained with the blood of a murderer, than be polluted with his touch, in seeking an asylum from it, and thereby escaping the punishment which the divine laws required to be inflicted on him.

Ver. 28. Joab caught hold on the horns of the altar. Moses had directed to take murderers away from the altar. Exodus 21:14. Had Joab lain still, and not joined the rebels, he had not come to this tragic exit; but the blood of Abner and Amasa pursued him.

DEATH OF JOAB, 28-35.

28. Tidings came to Joab — Woful tidings to the old commander — old, but ambitions still. Knowledge of Adonijah’s death and Abiathar’s banishment left him no room for hope, for he saw at once that he was implicated in the guilt of treason. Strange that the stern old warrior, who had been so nobly loyal to his king during Absalom’s rebellion, should now be implicated in conspiracy! But his ambition paved his way to ruin. See note on 1 Kings 1:7. Fled unto the tabernacle — Which was at Gibeon. This seemed to be his only hope of safety. See note on chap. 1:50. At Gibeon he slew Amasa, (2 Samuel 20:8,) and there he is himself slain.

Verses 29, 30. Go, fall upon him — Namely if he will not come out from thence, as I foresee he will not. Thus saith the king, Come forth — That the king gave this command, though it be 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? It appears, also, from his returning to the king for new orders, upon Joab’s resolution not to come out thence, He said, Nay, but I will die here — For he supposed, either that Solomon would not defile that place with his blood, but 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.

DEATH OF JOAB, 28-35.

28. Tidings came to Joab — Woful tidings to the old commander — old, but ambitions still. Knowledge of Adonijah’s death and Abiathar’s banishment left him no room for hope, for he saw at once that he was implicated in the guilt of treason. Strange that the stern old warrior, who had been so nobly loyal to his king during Absalom’s rebellion, should now be implicated in conspiracy! But his ambition paved his way to ruin. See note on 1 Kings 1:7. Fled unto the tabernacle — Which was at Gibeon. This seemed to be his only hope of safety. See note on chap. 1:50. At Gibeon he slew Amasa, (2 Samuel 20:8,) and there he is himself slain.

V. 30. He said, Nay, &c.-For he supposed, either, that Solomon would not defile that place with his blood, but 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.

Verse 30. Nay; but I will die here.] The altars were so sacred among all the people, that, in general, even the vilest wretch found safety, if he once reached the altar. This led to many abuses, and the perversion of public justice; and at last it became a maxim that the guilty should be punished, should they even have taken refuge at the altars. God decreed that the presumptuous murderer who had taken refuge at the altar should be dragged thence, and put to death; see Exodus 21:14. The heathens had the same kind of ordinance; hence Euripides:—

Egw gar ostiv mh dikaiov wn anhr

Bwmon prosizei, ton nomon cairein ewn,

Prov thn dikhn agoimJ an, au tresav qeouv,

Kakon gar andra crh kakwv pascein aei.

EURIPID. Frag. 42. Edit. Musg.

“If an unrighteous man, availing himself of the law, should claim the protection of the altar, I would drag him to justice, nor fear the wrath of the gods; for it is necessary that every wicked man should suffer for his crimes.”

Verses 29, 30. Go, fall upon him — Namely if he will not come out from thence, as I foresee he will not. Thus saith the king, Come forth — That the king gave this command, though it be 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? It appears, also, from his returning to the king for new orders, upon Joab’s resolution not to come out thence, He said, Nay, but I will die here — For he supposed, either that Solomon would not defile that place with his blood, but 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.

30. Come forth — Such criminals as Joab even the altar would not defend, but the law required that they be taken from the altar to be slain. “If a man come presumptuously on his neighbour to slay him with guile, thou shalt take him from mine altar that he may die.” Exodus 21:14. Nay; but I will die here — He knew that to leave that sacred spot was to go to certain death, and he seems to have hoped that Solomon’s reverence for the altar would prevent his being slain there. But his bloodguiltiness was, in Solomon’s mind, too great to admit him to the least compassion. Compare Numbers 35:30-33 and Deuteronomy 19:13.

V. 31. Do, &c.-Kill him, though he be there; take him from that place, and then kill him: for, Exodus 21:14, doth not command the ruler to kill the murderer there, but to remove him thence, to take him from the altar, that he may die.

Verse 31. Do as he hath said — Kill him, though he be there; take him from that place, and then kill him: for Exodus 21:14, doth not command the ruler to kill the murderer there, but to remove him thence; to take him from the altar, that he may die. That thou mayest take away the innocent blood from me — Kings or judges owe that justice to God, whose vicegerents they are, as to inflict those punishments on offenders which the divine laws require them to inflict: or otherwise, the punishment due to the offenders may with justice fall upon their own heads, as, by not executing the punishment, they, in some measure, give their approbation to the crime.

DEATH OF JOAB, 28-35.

28. Tidings came to Joab — Woful tidings to the old commander — old, but ambitions still. Knowledge of Adonijah’s death and Abiathar’s banishment left him no room for hope, for he saw at once that he was implicated in the guilt of treason. Strange that the stern old warrior, who had been so nobly loyal to his king during Absalom’s rebellion, should now be implicated in conspiracy! But his ambition paved his way to ruin. See note on 1 Kings 1:7. Fled unto the tabernacle — Which was at Gibeon. This seemed to be his only hope of safety. See note on chap. 1:50. At Gibeon he slew Amasa, (2 Samuel 20:8,) and there he is himself slain.

Verses 32-34. The Lord shall return his blood — The guilt of the blood which he hath shed. Upon his own head — Shall make him alone bear the punishment of his iniquity. Who fell upon two men more righteous than he — Of more ingenuous and generous tempers, abhorring such treacherous practices; and both of them devoted to, and employed in my father’s service. Prejudice, however, and anger seem here too much to have dictated Solomon’s expressions; for, it is certain, Joab had always been a firm friend to David, and had done him considerable service at a time when both Abner and Amasa had acted against him. Upon the head of his seed for ever — Either as long as he shall have a posterity, or for a long time, as that phrase is frequently used. So that Solomon here pronounces that Joab’s own death should not expiate his guilt; but that his posterity should suffer for it in future generations, according to what David had said, 2 Samuel 3:28, 29. If Solomon spoke by inspiration of God when he uttered these words, no doubt the prediction was fulfilled, and God visited the sins of the father upon the children, as he often does, when the children tread in their progenitors’ sinful steps. But whether, or how far, this was the case, the Scriptures give us no information. But upon David and upon his seed — shall there be peace — In and by this execution of justice upon Joab and such malefactors, my throne shall be established, and God will bless me and mine with peace and prosperity, He was buried in his own house — That is, in some ground belonging and adjoining to his house, and accounted a part of the mansion. In the wilderness — So they called those parts of the country which were but thinly inhabited.

DEATH OF JOAB, 28-35.

28. Tidings came to Joab — Woful tidings to the old commander — old, but ambitions still. Knowledge of Adonijah’s death and Abiathar’s banishment left him no room for hope, for he saw at once that he was implicated in the guilt of treason. Strange that the stern old warrior, who had been so nobly loyal to his king during Absalom’s rebellion, should now be implicated in conspiracy! But his ambition paved his way to ruin. See note on 1 Kings 1:7. Fled unto the tabernacle — Which was at Gibeon. This seemed to be his only hope of safety. See note on chap. 1:50. At Gibeon he slew Amasa, (2 Samuel 20:8,) and there he is himself slain.

Verses 32-34. The Lord shall return his blood — The guilt of the blood which he hath shed. Upon his own head — Shall make him alone bear the punishment of his iniquity. Who fell upon two men more righteous than he — Of more ingenuous and generous tempers, abhorring such treacherous practices; and both of them devoted to, and employed in my father’s service. Prejudice, however, and anger seem here too much to have dictated Solomon’s expressions; for, it is certain, Joab had always been a firm friend to David, and had done him considerable service at a time when both Abner and Amasa had acted against him. Upon the head of his seed for ever — Either as long as he shall have a posterity, or for a long time, as that phrase is frequently used. So that Solomon here pronounces that Joab’s own death should not expiate his guilt; but that his posterity should suffer for it in future generations, according to what David had said, 2 Samuel 3:28, 29. If Solomon spoke by inspiration of God when he uttered these words, no doubt the prediction was fulfilled, and God visited the sins of the father upon the children, as he often does, when the children tread in their progenitors’ sinful steps. But whether, or how far, this was the case, the Scriptures give us no information. But upon David and upon his seed — shall there be peace — In and by this execution of justice upon Joab and such malefactors, my throne shall be established, and God will bless me and mine with peace and prosperity, He was buried in his own house — That is, in some ground belonging and adjoining to his house, and accounted a part of the mansion. In the wilderness — So they called those parts of the country which were but thinly inhabited.

33. Upon… his seed for ever — So the bitter curse of David had long before predicted. See 2 Samuel 3:29. On that archaic jurisprudence which visited the sins of the fathers upon the children, see note on Joshua 7:24.

V. 34. Wilderness-Places which have but few houses and inhabitants, are often so called in scripture. He was buried privately, like a criminal, not pompously, like a general.

Verse 34. So Benaiah-went up-and slew him] It appears he slew him at the very altar. Joab must have been both old and infirm at this time, and now he bleeds for Abner, he bleeds for Amasa, and he bleeds for Uriah. The two former he murdered; of the blood of the latter he was not innocent; yet he had done the state much service, and they knew it. But he was a murderer, and vengeance would not suffer such to live.

Verses 32-34. The Lord shall return his blood — The guilt of the blood which he hath shed. Upon his own head — Shall make him alone bear the punishment of his iniquity. Who fell upon two men more righteous than he — Of more ingenuous and generous tempers, abhorring such treacherous practices; and both of them devoted to, and employed in my father’s service. Prejudice, however, and anger seem here too much to have dictated Solomon’s expressions; for, it is certain, Joab had always been a firm friend to David, and had done him considerable service at a time when both Abner and Amasa had acted against him. Upon the head of his seed for ever — Either as long as he shall have a posterity, or for a long time, as that phrase is frequently used. So that Solomon here pronounces that Joab’s own death should not expiate his guilt; but that his posterity should suffer for it in future generations, according to what David had said, 2 Samuel 3:28, 29. If Solomon spoke by inspiration of God when he uttered these words, no doubt the prediction was fulfilled, and God visited the sins of the father upon the children, as he often does, when the children tread in their progenitors’ sinful steps. But whether, or how far, this was the case, the Scriptures give us no information. But upon David and upon his seed — shall there be peace — In and by this execution of justice upon Joab and such malefactors, my throne shall be established, and God will bless me and mine with peace and prosperity, He was buried in his own house — That is, in some ground belonging and adjoining to his house, and accounted a part of the mansion. In the wilderness — So they called those parts of the country which were but thinly inhabited.

34. Buried in his own house in the wilderness — The old soldier was laid to rest among his native hills near Bethlehem: probably in his father’s sepulchre, where his brother Asahel had been buried. 2 Samuel 2:32. This was in the wilderness of Judah. See note on Joshua 15:61. He had been a mighty and valiant warrior, and Solomon allowed him an honourable burial.

Ver. 35. Zadok—in the room of Abiathar. The Jesuits suppose here that the king consulted Zadok; for a king to expel a highpriest is a mortal blow at the assumptions of Rome. No doubt Solomon had a divine right to drive a rebel from the altar, or to put him to death.

35. Zadok the priest… in the room of Abiathar — Thus was fulfilled another part of the prophecy to Eli. See 1 Samuel 2:35, and note. “The ark and tabernacle had never been united since the capture of the ark by the Philistines in the days of Eli. Hence a double exercise of priestly functions in two different places ensued. Even at this time there was one altar of burnt offering at Gibeon, and another before the ark on Mount Zion. See note on 2 Samuel 6:17. But now, under Solomon, the prince of peace, the type of Christ, this confusion was about to cease, and unity of worship was to be established by the erection of the temple.” — Wordsworth.

V. 36. Go not forth-This Solomon ordered, both for his own security; and as a penalty for his former wickedness.

Verse 36. Build thee a house] Thus he gave him the whole city for a prison, and this certainly could have reduced him to no hardships.

Verse 36. Go not forth thence any whither — Solomon, it is likely, suspected Shimei’s loyalty and fidelity, and therefore ordered this, 1st, for his own security. For by confining him to the royal city, he would have him always under his eye, and in a place where, as in a public theatre, all his words and actions would be narrowly observed. And by removing him from that part of the country where his kindred, and estates, and interest lay, to a place where he was almost a stranger, and yet sufficiently odious for his former and never to be forgotten insolence toward his lord and king, he would be rendered utterly incapable of raising any tumults or seditions. Solomon enjoined this, 2d, as a kind of penalty for his former wickedness, wherein yet there was more mercy than justice, and from which David had not promised him any security, but had only given him his life for the present, or during his own life and reign.

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

V. 37. Kidron-A brook nigh Jerusalem, which he particularly names, because that was the way to Bahurim, his former habitation: but this is not all, for the restraint was general, that he should not go forth thence any whither. Thy blood-The blame and guilt of thy blood shall lie upon thyself only.

Verse 37. Thy blood shall be upon thine own head.] Thou knowest what to expect; if thou disobey my orders thou shalt certainly be slain, and then thou shalt be considered as a self-murderer; thou alone shalt be answerable for thy own death. Solomon knew that Shimei was a seditious man, and he chose to keep him under his own eye; for such a man at large, in favourable circumstances, might do much evil. His bitter revilings of David were a sufficient proof.

Verse 37. In the day thou passest over the brook Kidron, &c. — Which Solomon mentions, because it was in the way to Bahurim, where Shimei’s former and settled habitation was, as appears by comparing 2 Samuel 15:23, with 16:5. But Solomon’s meaning was, and so, no doubt, was understood by Shimei, that if he went out of Jerusalem any way, to a greater distance than Kidron was from thence, he should die for it; for when he went to Gath, after his servants, he went not over Kidron, but the direct contrary way, that city lying westward of Jerusalem, as Kidron did eastward. Thy blood shall be upon thine own head — The blame and guilt of thy blood shall lie upon thyself only. In other words, his death should be owing to himself only, as the condition of his holding his life was known to him and accepted by him, as appears from the next verse.

37. The brook Kidron — This way was probably specified because any attempt of Shimei to escape would be quite likely to lead him first in the direction of his home, which lay beyond the Kidron. Thy blood… upon thine own head — A common expression to denote the punishment of death. Compare marginal reference.

V. 38. Is good-Thy sentence is more merciful than I expected, or deserved.

Verse 38. The saying is good — Thy sentence is much more merciful than I expected or deserve. As my lord hath said, so will thy servant do — And it appears from verses 42, 43, that he not only promised this, but confirmed his promise by an oath, being required by Solomon so to do.

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

V. 39. Achish-A king, but subject and tributary, to Solomon. Permitted to enjoy the title and honour of a king, but not the full power; whence it was, that Achish could not keep these servants though they had fled to him for protection; but suffered Shimei to take them away from his royal city.

Verses 39, 40. Achish king of Gath — A king, but subject and tributary, first to David, and then to Solomon: permitted to enjoy the title and honour of a king, but not the full power: whence it was, that Achish could not keep these servants, though they had fled to him for protection; but suffered Shimei to take them away from his royal city. Shimei arose and went to Gath to seek his servants — In three years’ time he thought Solomon might have forgotten his injunction, or he presumed he would not hold him strictly to it, especially since he did not go from Jerusalem for his pleasure, but to recover what he had lost, which he thought was pardonable, these servants being probably worth a great deal of money. “By seeking his servants,” says Bishop Hall, “he lost himself. These earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God’s laws, to hunt after them, till their souls incur a fearful judgment!”

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

V. 40. To seek his servants-By “seeking his servants, says Bp. Hall, he lost himself. These earthly things either are, or should be our servants. How commonly do we see men run out of the bounds set by God’s laws, to hunt after them, till their souls incur a fearful judgment.”

Verse 40. And Shimei-went to Gath] It is astonishing that with his eyes wide open he would thus run into the jaws of death.

Verses 39, 40. Achish king of Gath — A king, but subject and tributary, first to David, and then to Solomon: permitted to enjoy the title and honour of a king, but not the full power: whence it was, that Achish could not keep these servants, though they had fled to him for protection; but suffered Shimei to take them away from his royal city. Shimei arose and went to Gath to seek his servants — In three years’ time he thought Solomon might have forgotten his injunction, or he presumed he would not hold him strictly to it, especially since he did not go from Jerusalem for his pleasure, but to recover what he had lost, which he thought was pardonable, these servants being probably worth a great deal of money. “By seeking his servants,” says Bishop Hall, “he lost himself. These earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God’s laws, to hunt after them, till their souls incur a fearful judgment!”

40. Went, and brought his servants from Gath — This some might think a slight offence, and not worthy of such bitter punishment as Solomon inflicted. But by this offence he broke his solemn oath, (compare verse 43,) and so was guilty of perjury. He also showed a reckless and restless spirit. When his slaves escaped he ought to have informed the king, and received from him permission to bring them back; but his neglect to do even that showed an incorrigible recklessness.

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

Verses 43, 44. Why hast thou not kept the oath of the Lord? — He lay under the guilt of two crimes: of disobeying the king’s express command, and violating his oath to God, which latter Solomon terms the oath of the Lord, because it was taken in the Lord’s presence, and the Lord was called upon as a witness of it, and as the avenger of all such violations, and because the law of the Lord obliged him to the performance of it. The wickedness which thy heart is privy to — For which thine own conscience accuseth thee, and there is no need of other witnesses. The Lord shall return — God hath punished thee for thy former wickedness, by suffering thee to expose thyself to thy deserved death.

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

V. 44. Thine heart-For which thine own conscience accuseth thee, and there is no need of other witnesses. The Lord-God hath punished thee for thy former wickedness, by suffering thee to expose thyself to thy deserved death.

Verses 43, 44. Why hast thou not kept the oath of the Lord? — He lay under the guilt of two crimes: of disobeying the king’s express command, and violating his oath to God, which latter Solomon terms the oath of the Lord, because it was taken in the Lord’s presence, and the Lord was called upon as a witness of it, and as the avenger of all such violations, and because the law of the Lord obliged him to the performance of it. The wickedness which thy heart is privy to — For which thine own conscience accuseth thee, and there is no need of other witnesses. The Lord shall return — God hath punished thee for thy former wickedness, by suffering thee to expose thyself to thy deserved death.

44. The king said moreover to Shimei — It is to be noticed respecting all these four enemies of the king that their last offence was but the immediate occasion, not the sole cause, of their sudden ruin. It was previous guilt, contracted by former crimes or disloyalty, that now returned upon them, and by further aggravation made them ripe for destruction.

Verse 45. King Solomon shall be blessed] He seems to think that, while such bad men remained unpunished, the nation could not prosper; that it was an act of justice which God required him to perform, in order to the establishment and perpetuity of his throne.

Verses 45, 46. The throne of David — To which Shimei had wished confusion; the royal power and dignity conferred upon him and his heirs. Shall be established — By the execution of such righteous judgments as this. Before the Lord for ever — In the presence of that God who is both an observer and rewarder of all such righteous actions; or under his inspection, and by his blessing. Which went out — Carrying Shimei along with him to the place of execution, which was to be in the king’s presence. The kingdom was established in the hand of Solomon — His secret and worst enemies being taken out of the way.

DEATH OF SHIMEI, 36-46.

36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.

Verse 46. And the kingdom was established] He had neither foes within nor without. He was either dreaded or loved universally. His own subjects were affectionately bound to him, and the surrounding nations did not think proper to make him their enemy.

As there are serious doubts relative to the dying charge of David as it relates to Shimei, most believing that, in opposition to his own oath, David desired that Solomon should put him to death; I shall here insert Dr. Kennicott’s criticism on this part of the text:—

“David is here represented in our English version as finishing his life with giving a command to Solomon to kill Shimei, and to kill him on account of that very crime for which, as David here says, he had sworn to him by the Lord he would not put him to death. The behaviour thus imputed to the king and prophet, and which would be justly censurable if true, should be examined very carefully as to the ground it stands upon; and when the passage is duly considered, I presume it will appear highly probable that an injury has been here done to this illustrious character. The point to which I now beg the reader’s attention is this: That it is not uncommon in the Hebrew language to omit the negative in a second part of the sentence, and to consider it as repeated, when it has been once expressed, and is followed by the connecting particle. And thus on Isaiah 13:22 the late learned annotator says: ‘The negative is repeated or referred to by the conjunction vau, as in many other places.’ So also Isaiah 23:4. The necessity of so very considerable an alteration as inserting the particle NOT, may be here confirmed by some other instances. Psalm 1:5: The ungodly shall not stand in the judgment, NOR (the Hebrew is AND, signifying and not) sinners in the congregation of the righteous. Psalm 9:18: The needy shall not alway be forgotten, (and then the negative, understood as repeated by the conjunction, now dropped,) the expectation of the poor shall (NOT) perish for ever. Psalm 38:1: O Lord, rebuke me not in thy wrath; NEITHER (AND, for and not) chasten me in thy hot displeasure. Psalm 75:5: Lift not up your horn on high, (and then the negative, understood as repeated by the conjunction, now dropped,) speak (NOT) with a stiff neck. Proverbs 24:12, (our version is this:) Doth not he, that pondereth the heart consider it? and he that keepeth the soul, doth (NOT) he know it? and shall (NOT) he render to every man according to his works? And Proverbs 30:3: I neither learned wisdom, NOR (AND, for and not) have the knowledge of the holy. If then there are in fact many such instances, the question is, Whether the negative here, expressed in the former part of David’s command, may not be understood as to be repeated in the latter part; and if this may be, a strong reason will be added why it should be, so interpreted. The passage will run thus: ‘Behold, thou hast with thee Shimei, who cursed me-but I swore to him by the Lord, saying, I will not put thee to death by the sword. Now, therefore, hold him NOT guiltless, (for thou art a wise man, and knowest what thou oughtest to do unto him,) but bring NOT down his hoar head to the grave with blood.’ Now if the language itself will admit of this construction, the sense thus given to the sentence derives a very strong support from the context. For how did Solomon understand this charge? Did he kill Shimei in consequence of it? Certainly he did not; for after he had immediately commanded Joab to be slain, in obedience to his father, he sends for Shimei, and knowing that Shimei ought to be well watched, confines him to a particular spot in Jerusalem for the remainder of his life; 1 Kings 2:36-42. See also Job 23:17; 30:20; 31:20.” This is the best mode of interpreting this text.

I KINGS

Verses 45, 46. The throne of David — To which Shimei had wished confusion; the royal power and dignity conferred upon him and his heirs. Shall be established — By the execution of such righteous judgments as this. Before the Lord for ever — In the presence of that God who is both an observer and rewarder of all such righteous actions; or under his inspection, and by his blessing. Which went out — Carrying Shimei along with him to the place of execution, which was to be in the king’s presence. The kingdom was established in the hand of Solomon — His secret and worst enemies being taken out of the way.

46. The kingdom was established in the hand of Solomon — By the utter crushing out of treason in the removal of those who alone were disposed to rebellion. Solomon might say from his own experience: “Take away the wicked from before the king, and his throne shall be established in righteousness.” Proverbs 25:5.