Exegetical and Hermeneutical Commentary of 1 Kings 2:36
And the king sent and called for Shimei, and said unto him, Build thee a house in Jerusalem, and dwell there, and go not forth thence any whither.
36 46. Shimei meets with his deserts (Not in Chronicles)
36. sent and called for Shimei ] Solomon sent for him to Jerusalem from Bahurim (see 1Ki 2:8). Keeping him under close watch, he could hardly fail to find him tripping.
Fuente: The Cambridge Bible for Schools and Colleges
The object, apparently, was to keep Shimei under the immediate eye of the government. Shimeis old home, Bahurim, lay east of Jerusalem, on the road to Jericho, 2Sa 17:18, and could only be reached by crossing the Kedron valley. Solomon assumes, that, if he quits the city, it will probably be in this direction 1Ki 2:37.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This Solomon ordered, partly, for his own security, that being removed from that place where his kindred, and estate, and interest lay, to a place where he was but a stranger, and sufficiently odious for his former and never-to-be-forgotten insolency towards his lord and king, he might be incapable of raising any tumults and seditions; partly, as a penalty for his former wickedness, wherein yet there was more mercy than justice, and from which David had not promised him any security, but only given him his life; and partly, that being in this public theatre, all his words and actions might be narrowly observed; which, considering his busy, and covetous, and wicked temper, was likely to give Solomon the advantage which he sought for; and this very prohibition would probably inflame his desire of transgressing it, as the manner of men is.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. the king sent and called forShimeiHe was probably residing at Bahurim, his native place.But, as he was a suspicious character, Solomon condemned himhenceforth to live in Jerusalem, on the penalty of death, for goingwithout the gates. He submitted to this confinement for three years,when, violating his oath, he was arrested and put to death by Solomonfor perjury, aggravated by his former crime of high treason againstDavid [1Ki 2:42-44].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the king sent and called for Shimei,…. Who had cursed his father; he lived at Bahurim, in the tribe of Benjamin, and from thence he sent for him to him, 2Sa 16:5;
and said unto him, build thee an house in Jerusalem and dwell there,
and go not from thence any where; the orders were to remove from Bahurim to Jerusalem, where he was to provide himself a dwelling house, and there continue, and never go out of the city, at least not further on any side of it than it was to the brook Kidron, which was not more than half a mile from the city. This Solomon ordered, to prevent this man going about in the country sowing and stirring up sedition; and that he might be under his eye and notice, that should he commit any evil, and give him an opportunity of punishing him, he might do it as his father had directed him; and he might judge from the temper of the man, and indeed from the nature of men in general, that what they are forbidden they are the most prone unto, that he would transgress in this case, and give him an occasion against him.
Fuente: John Gill’s Exposition of the Entire Bible
Shimel Executed, verses 36-46
Shimei was given opportunity to save his life, though it appears that he may also have had thoughts of rebellion against Solomon. David had unwisely allowed him to live, when he begged for his life, at the Jordan meeting with the returning David from exile. When Solomon was warned of Shimei’s suspected malice it was left to his determination whether he should live or die. Solomon decided to confine him to the city of Jerusalem to keep him under the king’s watchful eye. Shimei was doubtless happy to escape with his life and readily agreed to Solomon’s requirement that he build himself a house and live in confinement in Jerusalem. He was plainly advised that to leave the city and to cross the Kidron would be to forfeit his right to life and make him suspect to mischief.
So Shimei lived in Jerusalem for three years in strict obedience to Solomon’s proposal. At the end of that period two of his servants ran away to the Philistine city of Gath and sought asylum with Achish the king. The Philistines were at that time vassals of Solomon, no doubt chafing under his tribute, and seeking for a way to escape the dominion of the kingdom of Israel. Therefore the arrival of two servants from a known foe of David’s house would certainly arouse suspicions relative to their master. But Shimei was told that his runaway servants were seen in Gath, and he ignored his agreement with Solomon, saddled a donkey, went to Gath, and came back with his servants.
When Solomon found out Shimei’s violation he sent for him and rebuked him severely. The king reminded Shimei that 1) he had sworn to abide by the agreement; 2) he had been assured that to leave would be to forfeit his life; 3) he had agreed that Solomon’s requirement was good. Proceeding Solomon further reminded Shimei 4) that he had sought the destruction of David through his vile cursing. He implied that Shimei alone knew of all the wicked scheming that went on in his heart. Perhaps the runaway servants was a ruse to meet with the Philistine king and plot against Solomon.
Benaiah was called upon to administer the death stroke to this last of David’s enemies. It is surprising that Shimei is not said to have made any protest. He was guilty without doubt, and there was nothing to say. He had sinned away his day of grace (Heb 10:29).
More lessons to learn: 1) It is good to seek correction of the errors of previous generations; 2) family friendships of long standing are valuable blessings in following generations, when of the Lord; 3) wickedness among God’s people should be firmly dealt with at its first appearance; 4) it is tragic that many put off settling things with the Lord until it is too late to acquire mercy; 5) God’s decrees, though long in coming, will not fail; 6) a guilty sinner will have no answer when he stands in judgment.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPLANATORY NOTES.
1Ki. 2:37. Thy blood shall be upon thine own headThe legal form of the sentence of death (Lev. 10:9; Lev. 10:11-12, etc.).
1Ki. 2:38. Dwelt in Jerusalem many days;
1Ki. 2:42. The word that I have heard is good. Pointed sometimes thus,The word is good; I have heard.
1Ki. 2:46. So the king commandedthat he diedThis was not merciless rigour. Shimei had committed perjury, had acted deceitfully and independentlynot petitioning Solomon for leave; and having added to high treason (1Ki. 2:44) this crime of violating his oath though on keeping it his life hung, retribution was imperative. Kingdom was established , in or by the hand, i.e., in the possession of Solomon, or by his administration.
HOMILETICS OF 1Ki. 2:36-46
THE RETRIBUTION OF A CURSE
It is a striking testimony to the power of Christianity, that those who have been trained under its influence find much that is painful to their feelings in transactions which would, even in modern times, appear perfectly reasonable, just, and even laudable, among Eastern nations. The greatest oriental magnates were animated by the spirit of the age in which they lived; and we might as well complain that they travelled from Dan to Beersheba on the slow-footed ass, rather than by the rapid rail, as that they were not in all things actuated by the spirit of a later revelation and a later time. The series of stern retributions recorded in this chapter must be viewed and interpreted in the light of the times in which they took place. Many have complained that in the case of Shimei an unwonted measure of severity is shown. There is much force in the remarks made by Dr. Kitto:Upon the whole, it seems to us that in this incident, as in many other austere circumstances of Scripture history, the apparent difficulty disappears, or becomes greatly attenuated, when all the circumstances are closely weighed, and when we contemplate the subject not exclusively from our own point of view, but from that of contemporaries, and in connection with influencesreligious, political, and socialvery different from our own, but which some degree of careful study may enable us to realize. The more this is done, the more digestible many of the hardest things of Scripture history will appear. One thing is certain, that there is not a word or hint in the Sacred Book to show that the conduct of David and Solomon to Joab, Shimei, Adonijah, or Abiathar, was regarded as other than perfectly right and just, if not laudable, by the people of the age and country in which David and Solomon lived. Indeed, we may be sure that Solomon was too sagacious to disfigure the commencement of his reign by acts abhorrent to the public opinion of his time. And if he had that sanctionas we are sure he hadwe feel that, in matters not affecting any principle of Gods ancient law, we have no right to stigmatise his conduct as unjust or barbarous, although, with our keener sensewith our Christian and occidental perceptionsof human obligations, we turn with relief from the grim severities of this blood-stained page. In reviewing the conduct and fate of Shimei observe:
I. That a curse is the offspring of a spirit of bitter rancour and hostility. Shimei was of the house of Saul, and strongly resented the loss of royalty to the Benjamites, and all prospect of preferment to himself. He unjustly charged David with being the cause of the ruin of the Sauline dynasty, and conceived a violent hatred towards him. While David was in prosperity and power, Shimei dared not assail him; but when, in a day of adversity, David and his followers had in their flight come to Bahurim, Shimei came out from his house, situated on an elevated ridge near the roadside, and poured on the humbled and distressed monarch a torrent of outrageous curses (2Sa. 16:5-13). The greatest swearer is the greatest coward. There are men with hearts so full of hatred, malice, and all uncharitableness, that their lips constantly burn with freshly uttered blasphemies; their stomachs are so foul that they must needs spit up the loathsome venom with which they are overcharged, and they care not on whom it shall fall. If there is no special object of their spite before them, they will curse all round, and end by cursing themselves. To curse is the most contemptible method of revenge; it is an evidence of utter impotency, and a horrid revelation of a most fiendish nature. Just as Shimei cast dust (ib. 1Ki. 5:13) which would be harmless to those he abused, and would doubtless be blown again into his own eyes, so the curses of the vile blasphemer often return in fearful retribution upon himself. Shimei was a dangerous, bad man, equal to any intrigue, and finding his recreation in plotting wickedness. With some monarchs such a man would not be suffered to be at large. There are some men who are not fit to be trusted out of sight, and the swearer is often of that class.
II. That the retribution of a curse is sometimes mercifully delayed.
1. The delay affords space for repentance and reformation. The evildoer misapprehends the slowness of the Divine punishment, as though it were an evidence of weakness. God hesitates, that man may relent and find forgiveness. But, oh! the blindness of the human heartBecause sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil (Ecc. 8:11). The lull in the tempest enables the skilful mariner to repair damages, and prepare for the worst; so the stillness of God should suggest to the sinner the importance of a prompt and penitent search after salvation.
2. The delay is conditional (1Ki. 2:36-37). Shimei was to be a prisoner at large in Jerusalem, and not to pass a certain boundary outside the city, formed by a circle drawn from the brook Kidron. To infringe that condition, on any pretence whatever, would render him worthy of death. Besides the old grudge no doubt Solomon saw cause to suspect the fidelity of Shimei, as a man who was ever known to be hollow to the house of David. The obscurity of a country life would easily afford him more safe opportunities of secret mischief; many eyes shall watch him in the city; he cannot look out unseen, he cannot whisper unheard. Upon no other terms shall he enjoy his life, which the least straying shall forfeit.Bp. Hall. All our blessings are conditional. As a limit was fixed for the restless Shimei, so is it necessary that we should set a limit to our affections, desires, and ambitions.
3. The mercy of delayed retribution should be gratefully acknowledged (1Ki. 2:38). Shimei recognized the justice and clemency of the conditions imposed on him, and solemnly pledged himself to observe them. He looked for death, and lo! life was continued. The sinner has reason to praise God for every moment his punishment is delayed. He best shows his gratitude for the gracious respite by striving to be obedient. St. Bernard, one of the holiest of the churchs saints, was in the habit of constantly warning himself by the grave enquiryBernard, for what purpose art thou here? The thoughtful penitent may profit by frequently putting to himself the questionFor what purpose art thou spared?
III. That the retribution of a curse is hastened by some fresh act of disobedience.
1. Man is tempted to disobedience by the love of temporal gain (1Ki. 2:39-40). Avarice is the root of all evil. The loss of two servants led Shimei to disobedience, even to forget his oath and risk his life. Covetousness and presumption of impunity, says Bishop Hall, are the destruction of many a soul. Shimei seeks his servants, and loses himself! How many are there who cry out of this folly, and yet imitate it! These earthly things either are our servants, or should be. How commonly do we see men run out of the bounds set them by Gods law, to hunt after them till their souls incur a fearful judgment!
2. Disobedience is ungrateful. Shimei had acknowledged the kind forbearance shown him, and engaged himself by an oath to observe the condition. He ignored his obligation, and forgot the kindness he had received. Forgetfulness is a reckless destroyer of gratitude, and a prolific cause of disobedience. Men sin because they forget the commandments of the Lord. It is the depth of ingratitude to rebel against our best benefactor, to slight his commands, to depreciate his goodness, and frustrate his purpose.
3. Disobedience is dangerous. This Shimei discovered to his cost. Let the skater disregard the warning, Beware! and it is no marvel if he is suddenly immersed under the treacherous ice. A certain rebel chieftaina principal leader in one of the most sanguinary risings of the Irish against the governmentdied from a grievous malady contracted by his wearing poisoned boots, which, it is said, were sent him in a present. The disobedient walk in poisoned boots, and to continue the practice is sure to prove fatal (Eze. 18:20)!
IV. That the retribution of a curse falls at last with awful severity.
1. The grounds of retribution are rehearsed (1Ki. 2:42-45). Stress is laid upon Shimeis violation of his own oath, and of the kings commands. He is also reminded of his former crimes: there was no need to call witnesses in proofhis own heart was privy to it all (1Ki. 2:44). The heart is privy to much more wickedness than ever appeared without. The punishment for any one sin brings up unpleasant recollections of all the sinful past. The retribution of the wicked will be justified in the light of Divine justice, and in the reflected light of his own sinful history.
2. The retribution is complete. So Benaiah fell upon him that he died (1Ki. 2:46). Vengeance against rebels may sleep; it cannot die. Shimeis fate plainly proves the truth of the word (Job. 34:11; Psa. 141:10; Pro. 5:22). Divine justice at length overtakes those whose crimes have long been unpunished, and when they least expect it. Those also who have cursed the anointed of the Lord, the eternal King of Gods realm, and who have shot their poisoned shafts at Him, shall hereafter say to the mountains, Fall on us! and to the hills, Cover us! (Luk. 23:30). How weak and forgetful of his word would the king have seemed to all the people if he had let Shimei now go free, particularly with the notions then entertained about a king! (Pro. 16:12-15; Pro. 20:2; Pro. 20:26).Lange.
V. The retribution of a curse tends to strengthen the authority of government. And the kingdom was established in the hand of Solomon (1Ki. 2:46). All malcontents and rebels were now removed or subdued: his own subjects were affectionately bound to him, and the surrounding nations either dreaded him, or did not think proper to make him their enemy. The union of mildness and firmness, generosity and official justice, in the conduct of the young sovereign in the treatment of his foes, must have deeply impressed the people, have increased his authority, and established his rule. It is a comforting thought to the believer, that the kingdom of Messiah is firmly established, notwithstanding the rage and tumult of His adversaries. In Him the throne of David is established for ever (1Ki. 2:45; see also 2Sa. 7:13; 2Sa. 7:16; Psa. 89:4; Psa. 89:36, &c.) The time is approaching when all the enemies of Christ shall perish, and His righteous government be universally acknowledged and obeyed.
LESSONS:
1. A swearer is always something worse.
2. A foul mouth is its own condemnation.
3. The impenitent blasphemer will be rigorously punished.
GERM NOTES ON THE VERSES
1Ki. 2:36. Build thee an house in Jerusalem. Shimei was no further to be trusted than he might be seen, and is therefore confined and kept within compass. So should our deceitful hearts be dealt with. Set a jealous eye upon them, or else they will give you the slip, as Davids did (Psa. 39:1-2). He said he would look to his ways and bridle his tongue; but presently after he shows how he broke his word (1Ki. 2:3).
1Ki. 2:36-37. The power of evil circumscribed.
1. Though evil is a power, it is not the greatest power.
2. Evil is checked and limited by the superior power of law.
3. Law enforces its authority by adequate penalties.
4. When the limits of law are transgressed, its penalties are inflicted.
5. The extreme penalty of violated law is death.
1Ki. 2:39. The temptations of avarice.
1. Are irresistible to the depraved.
2. Lead to the transgression of hitherto observed restrictions.
3. Allure the victim to inevitable destruction.
And they told Shimeieither for good or for evil will; so shall a man sooner or later hear of his faults, either by his friends or his foes; and malice, though an ill judge, may be a good informer.Trapp.
1Ki. 2:40. And Shimei went to Gath. Sin, the way of death. The walker therein is
1. Passion-blinded.
2. Devil-driven.
3. Judgment-stricken.
And it was told Solomon. Kings have long ears, and more eyes than their own.
1Ki. 2:42-43. The precept here was a mutual adjuration. Shimei swore not to go; Solomon swore his death if he went. The one oath must be revenged; the other must be kept. If Shimei were false in offending, Solomon will be just in punishing.Bishop Hall.
Oaths should bind to good abearance (behaviour); but some can play with them as apes do with nuts, or monkeys with their collars, which they slip on and off again at pleasure.Trapp. Perjury is a crime for which the avenging God will visit.
1Ki. 2:41-46. This proceeding appears very harsh to the subjective modern view of history. Shimei has surely, it is thought, committed no great offence, if he has brought back his slaves, which he probably bought and paid for with hard cash, and thus helped himself to his own lawful property. Perhaps he thought also that his journey to Gath was no transgression of the royal command, because he did not require to cross the Kidron. On such grounds expositors have endeavoured to excuse Shimei, and, at the same time, to prove Solomons rigour. But Shimei cannot be exculpated. The subtle evasion is refused by the plain words of the text, which forbid him to go any whither out of Jerusalem (1Ki. 2:36; 1Ki. 2:42); and the reference to the cash which his slaves may have cost him is no less an empty argument. If Shimei wished to remain true to his oath, he should have informed the king of the flight of his slaves, petitioned him for leave to bring them back, and awaited his directions; but he ought not to have lightly broken his oath. In his perjury lay his guilt, and he had no excuse, as Solomon showed him; to which was added his high treason against David. In the punishment of his crime Solomon thus only vindicated the Divine right, and might therefore have regarded it as a retribution suspended over Shimei for his transgression, for which God will bless him by the fulfilment of the promise made to David of the perpetual duration of his throne.Keil.
A sure, though late judgment attends those that dare lift up either their hand or tongue against the sacred persons of Gods vicegerents. How much less will the God of heaven suffer unavenged the insolencies and blasphemies against His own Divine Majesty! It is a fearful word, He should not be just if he should hold these guiltless.Bishop Hall.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
III. SHEMEIS THOUGHTLESS CHALLENGE OF SOLOMONS AUTHORITY 2:3646
TRANSLATION
(36) Now the king sent and called for Shimei, and he said to him, Build a house for yourself in Jerusalem, and dwell there; but do not go out from there anywhere. (37) For it shall come to pass in the day you go out, and cross over the brook Kidron, you shall know for certain that you will surely die, and your blood will be upon your own head. (38) And Shimei said to the king, The word is good. As my lord the king has spoken, thus shall your servant do. And Shimei dwelt in Jerusalem many days. (39) But it came to pass at the end of three years, that two servants of Shimei fled unto Achish, son of Maachah, king of Gath. And they told Shimei, saying, Behold your servants are in Gath. (40) And Shimei arose, saddled his ass, and went to Gath unto Achish to seek his servants. Then Shimei went and brought his servants from Gath. (41) Then it was related to Solomon, that Shimei had gone from Jerusalem to Gath, and had returned. (42) And the king sent and called for Shimei, and said unto him, Did I not swear to you by the LORD, and witness against you, saying, In the day that you go out, and travel anywhere you can know for certain that you will surely die? And you said, Good is the word I have heard. (43) Now why have you not kept the oath of the LORD, and the obligation which I set upon you? (44) And the king said unto Shimei, You know all the evil which your heart admits, which you did to David my father; now the LORD shall return your evil upon your head. (45) But King Solomon is blessed, and the throne of David shall be established before the LORD forever. (46) So the king commanded Benaiah the son of Jehoiada, and he went out, and fell upon him so that he died. And the kingdom was established in the hand of Solomon.
COMMENTS
Even though Shimei had recently been with Solomon (see comments on 1Ki. 2:8), his earlier bitter outburst against David made Solomon suspicious of him. Shimei was summoned to the palace and ordered to build a new home in Jerusalem and to thereafter remain in the capital (1Ki. 2:36). Solomon wanted to keep Shimei under surveillance; he also wished to neutralize his considerable influence in his tribe of Benjamin. In the most specific and emphatic terms, Solomon warned Shimei that should he ever leave the city for any reason, he would be executed for his past crime against the crown. Specifically Solomon mentioned crossing the brook Kidron east of Jerusalem, for that would be the direction that Shimei might be expected to go in an effort to return to his home at Bahurim just over the Mt. of Olives. It was Solomons intention to keep Shimei isolated from his kinsmen of the tribe of Benjamin, who had spearheaded the revolt against David under Sheba (2 Samuel 20). Having been clearly warned, Shimei would be responsible for his own death should he venture out of the city (1Ki. 2:37). Shimei indicated his willingness to comply with the terms of the probation, and so he did for many days (1Ki. 2:38). The sentence was better than he deserved and probably better than he had expected especially in view of the fact that Solomon was not bound by the oath of his father to refrain from slaying Shimei (2Sa. 19:23).
After three years of probation in Jerusalem, an incident occurred which was to cost Shimei his life. Two of Shimeis slaves ran away and took refuge with Achish, king of Gath (1Ki. 2:39). This is probably the grandson of the Achish with whom David took refuge more than forty years earlier. Learning the whereabouts of his slaves, Shimei immediately set out for Gath to retrieve them (1Ki. 2:40). The text indicates no secrecy on the part of Shimei either in going from or returning to Jerusalem. Why did he then place his life in jeopardy: Had he forgotten the stern warning which Solomon had given him? Did he think Solomon had forgotten? Did he feel that an exception would be made in view of the rather substantial loss he had incurred in the flight of two salves? Shimei appears to be a man who acted on impulse. Probably he never gave the terms of his probation a second thought until the day he was summoned to the palace.
It was not long before Shimeis violation was reported to Solomon either by his own secret service agency, or by enemies of Shimei (1Ki. 2:41). Shimei was summoned to the palace and interrogated by the king. Here it comes out for the first time that Solomon had bound Shimei by an oath to keep the conditions of the probation (1Ki. 2:42). A three-fold charge was brought against the man: (1) He had profaned the name of God by violating a solemn oath taken in His name (cf. Lev. 19:12); (2) he had violated the terms of his probation, thus disregarding the commands of the king (1Ki. 2:43); and (3) he had cursed and blasphemed the Lords anointed, David. For these transgressions Shimei was about to receive divine recompense at the hands of Solomon (1Ki. 2:44). By executing Shimei, Solomon was acting in the service of God and fully expected that God would be pleased with his action and bless him accordingly (1Ki. 2:45). Thus with no further hesitation, Solomon ordered Benaiah to execute Shimei. By swiftly eliminating his potential antagonists Adonijah, Abiathar, Joab and Shimei, Solomon firmly established himself as king.
Fuente: College Press Bible Study Textbook Series
(36) Called for Shimei.The command given to Shimei is in itself a reasonable precaution against treason, in one already powerful and of doubtful fidelity; and the reference to crossing the Kedron shows that it was designed to prevent his resorting to his native place, Bahurim. But it is difficult, in face of Davids charge, to doubt that it was in some degree intended as a snare; and this view is confirmed by Solomons words in 1Ki. 2:44, which refer back to the old offence of Shimei against David. The narrative gives no hint that Shimeis expedition to Gath was not made in good faith, simply to regain his slaves; and a command, which had its justification in the danger likely to result from his residence in Bahurim, among his own people, could hardly be disobeyed in spirit by a temporary journey to a foreign country. Legally the execution was justifiable, and it may have been politic; but it cannot stand examination on the ground of equity or generosity. It is here probably related by anticipation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DEATH OF SHIMEI, 1Ki 2:36-46.
36. Sent and called for Shimei Who was probably still residing at Bahurim. Compare marginal reference.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Punishment of Shimei
v. 36. And the king sent and called for Shimei, and said unto him, v. 37. For it shall be that on the day thou goest out and passest over the brook Kidron, v. 38. And Shimei said unto the king, v. 39. And it came to pass at the end of three years that two of the servants of Shimei, v. 40. And Shimei arose, v. 41. And it was told Solomon that Shimei had gone from Jerusalem to Gath and was come again, v. 42. And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the Lord, v. 43. Why, then, hast thou not kept the oath of the Lord, v. 44. The king said moreover to Shimei, v. 45. and King Solomon shall be blessed, and the throne of David shall be established before the Lord forever. v. 46. So the king commanded Benaiah, the son of Jehoiada, which went out and fell upon him that he died. And the kingdom was established in the hand of Solomon;
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE END OF SHIMEL.This fresh intrigue of Adonijah’s warns the king that he must be on his guard and keep a watch over suspected persons. Prominent among these, from his antecedents and connexions, would be Shimei.
1Ki 2:36
And the king sent and called for Shimei [probably from Bahurim. But see on 1Ki 2:8] [Not necessarily as “a guarantee for his residence there” (Wordsworth). Jewish law would make a purchase difficult. Le 25:23. Cf. 1Ki 21:3] an house in Jerusalem and dwell there [where he would be under surveillance and where his sinister influence with the men of Benjamin would be neutralized] and go not forth thence any whither [or, “hither and thither.” Weder dahin noch dorthin. Bhr.]
1Ki 2:37
For it shall be, on the day thou goest out and passest over the brook [lit; watercourse, wady. The Kidron is quite dry, except during and for a short time after the winter rains] Kidron [The Kidron is mentioned specially because that was the direction which, it might be presumed, Shimei would take, his old home being at Bahurim], thou shalt know for certain that thou shalt surely die [The Hebrew is, if possible, still more striking and emphatic, “To know thou shalt know that to die thou shalt die.” Shimei could not say that he had not been plainly warned]: thy blood shall be upon thine own head. Cf. Le 1Ki 20:9, and especially Jos 2:19; also verse 31 of this chapter.
1Ki 2:38
And Shimei said to the king, The saying [or thing, matter, , like , in Greek (cf. Sache, in Germ; from sagen) means (1) word and (2) deed] is good [Shimei cannot complain of the condition, remembering what he had done (2Sa 15:5-7) and that Solomon was not bound by his father’s oath (2Sa 19:23)] as my lord the king hath said, so will thy servant do. And Shimei dwelt [in obedience to this behest] in Jerusalem many days.
1Ki 2:39
And it came to pass at the of three years that two of the servants of Shimei ran away [it has been thought by some that their flight was preconcerted with their master. But the narrative does not favour this supposition] to Achish, son of Maachah, king of Gath. [This may well have been the “Achish, son of Maoch” (1Sa 21:11; 1Sa 27:2), to whom David fled fifty years before. Longer reigns than this are not unknown to history. Or it may have been his grandson]. And they told Shimei, saying, Behold, thy servants be in Gath.
1Ki 2:40
And Shimei arose and saddled his ass [not necessarily himself. Qui facit per alium, facit per se. Matthew Henry thinks Shimei did it himself for the sake of secresy. Many expositors also think that he went by night. The text rather suggests the idea that both the going and the return were perfectly open and undisguised] and went to Gath. [It is impossible to avoid the question, What can have led to this infatuated disregard of his oath and life? Now his perversity may of course have been judicialquos Dens vult perdere, prius dementatbut as to the means which led to this issue, it is enough if we may believe he had been dared to it either by his servants or others. The fierce Benjamite would naturally be galled to the quick by the thought that his slaves could thus openly set him at defiance; he may have heard from those who came from Gath that they were exulting over him; and he may have resolved at all hazards to teach them a lesson. He cannot have forgotten either Solomon’s explicit warning or his own solemn oath (verse 42); he must have gone to Gath with his eyes open, and nothing but a great provocation, such as mockery and defiance, will account for his going.] And Shimei went and brought his servants from Gath.
1Ki 2:41
And it was told Solomon that Shimei had gone from Jerusalem to Gath and was come again. [He, no doubt, persuaded himself that his immediate return, especially when taken in connexion with the object of his journey, would excuse him to the king. He would perhaps argue that a magnanimous sovereign like Solomon could never deal hardly with one who thus placed his life in his hands. He can hardly have built his hopes on his not having crossed the Kidron, for he must have perfectly understood that he was to go “no whither.”
1Ki 2:42
And the king sent and called for Shimel, and said unto him, Did I not make thee swear by the Lord [it thus comes out quite incidentally that Solomon had bound Shimei by an oath. The LXX: embodies this information as a direct statement in the text of 1Ki 2:37, , but it is obviously a gloss] and protested unto thee, saying, Know for a certain, on the day that thou goest but and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good. [The LXX. (Vat.) omits “And thou saidst,” etc. This last sentence has been punctuated thus: “Good is the word. I have heard.” Probably , “which,” is to be understood.
1Ki 2:43
Why them halt thou not kept the oath of the Lord and the commandment that I have charged [Heb. commanded] thee with. [“Shimei ought to have been warned against trifling with Solomon’s forbearance by the punishment already inflicted on Adonijah and Joab.” Wordsworth.]
1Ki 2:44
— The king said, moreover [Heb. And the king said] Thou knowest all the wickedness which thine heart is privy to [Heb. knoweth] that thou didst to David my father [Solomon brings a threefold charge against Shimei. He has violated a solemn oath, “by the life of Jehovah,” and so has “profaned the name of his God” (Le 19:12). He has broken his parole and set at naught the king’s commandment. He has defied and blasphemed the Lord’s anointed. He must die] therefore the Lord shall return [“hath returned,” or “returns.” LXX. , aor. The king regards himself as merely the instrument and dispenser of the Divine Justice. According to him, it is God, not spite, demands and has brought about Shimei’s execution] thy wickedness upon thine own head [Every Jew, taught to expect that “every transgression and disobedience” would receive its “just recompense of reward” in this life present would see in Shimei’s almost unaccountable infatuation the finger of God. To them he would seem delivered up to destruction.
1Ki 2:45
And king Solomon shall be blessed, and the throne of David shall be established before the Lord forever. [It is inconceivable that Solomon could have spoken thus if he had been conscious either of sharp practice, or spite, or cruelty. The words are those of one who is sure that he is doing God service.]
1Ki 2:46
So the king commanded Ben-aiah the son of Jehoiada, which went out and fell upon him that he died. [The execution of Shimei has, perhaps, on the whole given more offence than that of Joab or even Adonijah. He, at any rate, was not “a murderer whom vengeance suffereth not to live,” nor had he taken any part in recent conspiracies. On the contrary, he seems to have lived quietly enough under the eye of the king. And it consequently has the appearance of cruelty and malevolence that Solomon should “press the letter of a compact against him,” especially when, by returning to Jerusalem, he placed his life at Solomon’s mercy. But it is not difficult to offer a complete justification of Solomon’s action in this matter. In the first place, it is to be remembered that cruelty had no part in his character. In his long reign of forty years there are absolutely no evidences of a brutal and tyrannical disposition. There is a strong presumption, consequently, that he was not actuated by cruelty on this occasion, a presumption which finds support in the consideration that Solomon was much too sagacious to prejudice himself in popular estimation at the commencement of his reign by proceedings which would have the least suspicion of vindictiveness. And
(2) with this probability the facts of the case entirely agree. Shimei’s life, as we have seen, was forfeited to Jewish law. As he had so long been spared, however, the king gave him a gracious respite. The conditions imposed were not onerous. Shimei had but to keep his parole and he would live; to break it and he would assuredly die. He did break it; not without provocation, it may be, but he broke it, and broke too his solemn oath. It may be said it was hard he should lose his slaves, but better, surely, lose them than his life. Besides, there were other ways of recovering them; or, if he must pursue them in person, his proper course was evidently to ask the king’s permission. That he did not do so is in itself a suspicious circumstance, and Solomon might reasonably think that the flight of the slaves was but a feint, and that Shimei’s visit to a foreign court had really a political object. But, be that as it may, the king had protested unto him that if he went any whither, he should most certainly die. When he went, when he despised the royal command and disregarded his sacred oath, how was it possible for Solomon to break his word? To do so would have been inevitably to compromise himself with his subjects, and to forfeit their reverence and trust. Besides, there was a duty he owed to his dead father, and above all, one which he owed to the living God. He had now the opportunity for which his father bade him wait, of putting into force the provisions of the Mosaic law, of requiring the death of the blasphemer, of showing his subjects that the law could not be defied with impunity, that though vengeance was not executed speedily against evil works, still retribution was certain in the long run, and so of teaching them a much needed lesson of obedience and respect of authority. Every consideration, therefore, of justice, morality, filial piety, and religion warranted him in putting Shimei to death. Every imputation of weakness, irresolution, disregard of his plighted word, compromise of his royal dignity, and indifference to religion might justly have been levelled against him, had he interfered between Shimei and the sword of Justice.
HOMILETICS
1Ki 2:44-46
The End of the Transgressor.
Such was the end of Shimeiviolent, sanguinary, shameful. Old man as he is, he may not die in peace: his hoar hairs must be crimsoned with his blood. What does this teach? what its message to Christian men? It is twofold. It speaks
(1) OF THE SIN,
(2) OF THE RETRIBUTION.
I. It teaches
(1) The sin of treason. He had offered insult and defiance to his lawful king. Rebellion against constituted authority can only be justified by intolerable tyranny and outrage. He who
“dares to wield
The regicidal steel”
must answer to Him by whom kings govern. We are to “honour the king,” to “be subject to the higher powers.” “They that resist shall receive to themselves damnation,” as did this rebel Benjamite.
2. The sin of blasphemy. “A grievous curse.” Aimed at the king, it reached the King of kings. It was not only destructive of authority; not only an affront offered to the majesty of law; it was an indirect blow at the Majesty of Heaven. Men cannot “speak evil of dignities” without sin. Those who “curse God” will “die” (Job 2:9). How little do men make of blasphemy! But Shimei had to pay for it with his life.
3. The sin of perjury. It was this in the strict sense of the word. He broke through his oath. Though he said, “the Lord liveth,” he swore falsely. He thus profaned the awful incommunicable name, and incurred the Divine curse (Zec 5:4). Perjuries are plentiful in our days, our police courts being witness. (Some kiss the thumb, and not the book.) “The Lord will not hold him guiltless,” etc.
4. The sin of disobedience. The king had adjured him, had “protested,” had said “know for certain,” etc.; and even if the Kidron were mentioned arbitrarily, still it served to test his obedience. The prohibition, therefore, could not have been plainer. He disregarded it, and died. “Fool,” does any one say? Stay! The great King has said, “The soul that sinneth, it shall die.” He has solemnly testified what will be the doom of disobedience, and yet how often have we crossed our Kidronthe bound of His lawhave gone after our own lusts and pleasures, and it is only because He is God and not man, only because
“the heart of the Eternal
Is most wonderfully kind,”
that we have not died.
5. The sin and folly of presumption. Whatever may have led Shimei to go after his slaves, it was certainly presumption brought him back. He would hardly have returned had he not counted on forgiveness. No doubt he had persuaded himself either that Solomon would never know, or that, if he did, he would be magnanimous. “Allowance will be made for me,” he had said; “my return will disarm suspicion and ensure clemency.” But the sword of Benaiah soon undeceived him. And such will be the enddeath, shame, everlasting contemptof those who presume on the mercy of God. How many say, “God is so good, He will never be hard upon us,” etc. But is God true? Can He deny Himself? Even Solomon could not go back from his word; and can the Holy One? Alas, if despair has slain its thousands, presumption has slain its ten thousands. It is a significant fact that since the invention of the safety lamp there have been more accidents in mines than there were before.
II. As to the RETRIBUTION, we are reminded,
1. That curses commonly come home to roost. The “grievous curse” of Shimei did not hurt David. But it was his own destruction. The poisoned arrow missed its mark, but it recoiled on the archer. The engineer is hoist by his own petard. A curse rests on those who curse the king (cf. Ecc 10:20).
2. That respite does not mean release. When David “sware” to him, Shimei thought himself safe. Surely the bitterness of death was past. We would die in his nest. We often mistake God’s forbearance for forgetfulness. He is long suffering, and men ask, “Where is the promise of His coming?” Because “He does not settle His accounts once a week” (Goethe) the heart of the sons of men is fully set in them to do evil. But the day of retribution comes as a thief, as the flood, as the sword, as the snare.
3. That if we die, it is our own fault. Shimei had his life in his own hands. It rested with him. alone whether he lived or died. He should live, if he would but live at Jerusalem. But he chose death. Men cause their own destruction. God has no pleasure in their death. “Thou hast destroyed thyself.”
4. That warnings are commonly lost on the wicked. “How could Shimei be so infatuated?” we ask. What, have we not seen his infatuation paralleled? Have we never seen repeated warnings repeatedly neglected? Yes, souls, sins, warnings, results, are the same in all ages.
5. That when God reckons, He reckons for all. The sword avenged the sin of eight years before. And in the Great Assize, everythingboth cup of cold water and idle wordwill receive its just recompense of reward.
HOMILIES BY J. WAITE
1Ki 2:41-46
Retributions.
This is one example of the way in which Solomon carried out David’s dying command, as given in 1Ki 2:5-9. Shimei’s violation of his promise in reference to not leaving Jerusalem, though the immediate occasion, was thus not the real reason of his punishment. He had been all along a doomed man. A great deal in David’s command in reference to these men that we cannot regard with complacency; so far as there was anything of personal vindictiveness in it, our moral sense condemns it. Would it not have been more magnanimous if with his dying breath he had freely forgiven these old offenders? Solomon’s conduct, however, wears a different aspect. A father’s word would be to him an imperious authority; to vindicate a father’s honour the instinctive impulse of filial affection; to avenge the innocent blood a sacred obligation. Moreover, these men deserved their fate. Joab had been a traitor and murderer; Abiathar had abused the sanctity of his priestly office by helping the cause of the usurper; Shimei had “cursed the Lord’s anointed.” This incident suggests
I. THE ETERNAL LAW THAT WRONG DOING MUST BE FOLLOWED BY ITS DUE RECOMPENSE. Recognise the Divine element in this act of human retribution. There is a Nemesis that tracks the steps of the transgressor, and sooner or later overtakes him; not a natural law merely, but an intelligent Divine will and power. The superstition of the Melitans had a deep and solemn truth in it (Act 28:4). Striking correspondence often between the sin and the penalty. Men suffer in forms resembling the injury they inflict. “Whoso sheddeth man’s blood,” etc. “All they that take the sword,” etc. The weapon used wrongfully recoils upon the head of him who wielded it. “Curses, like birds, come home to roost.” In the teaching of Christ and His apostles, however, the law of retribution appears, not in its old Bare, crude form, but in a more vital and spiritual form. New Testament ideasin bears within itself the germ of its own punishment. The penalty is a development rather than an arbitrary infliction. “Sin, when it is finished, bringeth forth death.” Sin may be divinely forgiven, and yet go on to produce in this world all sorts of bitter fruits. “May one be pardoned and retain the offence?” No; but the pardoned ruin may retain in himself the evil effects of what he has done, and see, with infinite remorse, the evil effects in others. The sin, as a “finished” fact, takes its place in the general procession of cause and effect, independently of God’s mercy to the transgressor. On the other hand, the worst retribution is in the moral nature of the sinner himself.
“There is no future pang
Can deal that justice on the self condemn’d
He deals on his own soul.” (Manfred.)
(E.g; SHAKESPEARE‘S Macbeth; MILTON‘S Satan.)
No escape from this retribution but in “the cross.” “The blood of Jesus Christ his Son,” etc. It will not wipe out all the effects of transgression, but it will arrest the eternal penalty, and perfectly cleanse the fountain from which the evil springs.
II. THE NOBLENESS OF A TRUTHFUL AND FEARLESS DISCHARGE OF DUTY. Solomon’s deed a homage to the sense of duty. Magnanimity blended with severity. He spares Abiathar, but has no mercy on Joab and Shimei. Note the reasons of this distinction. As a “man of peace” he had no love for this retributive work. It might involve him in trouble. But he shrinks not from doing the thing he conceives to be right. Men often constrained by force of circumstances, or persuasion of a Divine voice within them, to do what they have no natural inclination for doing. Essence of all moral nobleness to make duty rather than inclination or policy the law of one’s life. In men of highest nature conscience is the ruling power. However it may appear, that Life is the most blessed which is the most perfect homage to the law of right
II. THE SUPERIORITY OF CHRISTIAN ETHICS ABOVE THE MORAL STANDARD OF OLDEN TIMES. In following the chronicles of these old Hebrew kings we feel that we are moving in a moral region of somewhat dim light and low level. It must needs be so if there is a real law of development in Scripture and the dispensations of God. We may recognise the working of Divine principles of truth and righteousness amid the confusions of the time, and yet feel that we have in the law of Christ a far higher rule of conduct. We admit what is good in David and Solomon, but HE is our model who, on the cross of sacrifice, prayed, “Father, forgive them, for they know not what they do.”W.
Fuente: The Complete Pulpit Commentary
(36) And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither. (37) For it shall be, that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head. (38) And Shimei said unto the king, The saying is good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.
By this process a foundation was laid for securing Shimei’s fidelity, or opening the door for his punishment. And it should seem that those articles of agreement were entered into before the Lord, and sanctioned with his authority. I know not whether the Reader enters with me in his feelings, into a similar view of Kidron. But since Jesus passed this brook in the night of his agony in the garden, preparatory to his death, the very mention of the place raises many interesting images to the mind. To trace thy footsteps, dearest Jesus, though, like Shimei, it brought an death, oh! for faith to think nothing of the sacrifice!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ki 2:36 And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.
Ver. 36. Build thee a house in Jerusalem. ] Shimei was no further to be trusted than he might be seen, and is therefore confined, and kept within compass: so should our deceitful hearts be dealt with. Set a jealous eye upon them, or else they will give you the slip, as David’s did. Psa 39:1-2 He said he would look to his ways and bridle his tongue; but presently after, he shows how he broke his word. 1Ki 2:3
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
any whither. Figure of speech Paronomasia. App-6. Hebrew. ‘aneh va anah = hither and thither.
Fuente: Companion Bible Notes, Appendices and Graphics
Presuming and Perishing Therefore
1Ki 2:36-46
Shimei broke the one condition on which his life had been given back to him, and could have no just cause of complaint against the king. It may be argued that his offense was a trifling and excusable one, but we must remember that it was committed not only against the royal commandment, but against the oath of God, 1Ki 2:43. By this one act he forfeited all claim upon Solomons clemency.
We are here reminded of the parable of the two debtors in Mat 18:28, etc. The debtor who owed the most had been released, and we naturally look to see the forgiven mans glad forgiveness of his brother, who was, in turn, indebted to him. But, so far from forgiveness, there was rough retaliation. This canceled the first offer of pardon and it was withdrawn. So this act on the part of Shimei was fatal in its effect. The Jews were doubtful as to the forgivableness of presumptuous sins, and our Lord also taught that there is a sin against the Holy Spirit which cannot be forgiven. May Gods Holy Spirit Himself preserve us from this!
Fuente: F.B. Meyer’s Through the Bible Commentary
Shimei: 1Ki 2:8, 1Ki 2:9, 2Sa 16:5-9, Pro 20:8, Pro 20:26
Build: No doubt Solomon suspected that Shimei’s influence would be dangerous upon his own estate and among his numerous dependents in different parts of the land; and therefore he proposed to him, as the condition of his indemnity for former crimes, that he should live in Jerusalem under his eye, and by no means remove thence. These terms Shimei readily agreed to, and solemnly swore to observe them; and for three years he lived unmolested and in affluence. But growing secure, in contempt of Solomon’s authority and of the oath of God, upon an unnecessary business he took a journey, which according to his own engagement forfeited his life. Thus the Lord left him to be infatuated, that due punishment might be inflicted upon him; in order that every ringleader of opposition to Solomon’s kingdom might be crushed, and others be intimidated by their examples. Solomon’s throne by the death of this man was established in peace, and became a type of the Redeemer’s kingdom of peace and righteousness. – Scott. 1Ki 1:53, 2Sa 14:24, 2Sa 14:28
Reciprocal: Jos 2:19 – whosoever 2Sa 19:16 – Shimei 1Ki 2:42 – Did I not
Fuente: The Treasury of Scripture Knowledge
1Ki 2:36. Go not forth thence any whither Solomon, it is likely, suspected Shimeis 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Shimei’s execution 2:36-46
David had warned Solomon to keep Shimei under close observation and to put him to death (1Ki 2:8-9). Evidently David realized, because of Shimei’s past actions, that it would only be a matter of time before he would do something worthy of death, probably rebel against Solomon’s authority. Solomon therefore made Jerusalem Shimei’s prison. Jerusalem was only "a small acropolis city, whose circumference has been estimated at 4500 feet." [Note: James A. Montgomery, A Critical and Exegetical Commentary on the Books of Kings, p. 96.] Solomon kept Shimei from reuniting with his Benjamite kinsmen. When Shimei left the city he flagrantly rebelled against Solomon’s authority. Leaving the city in itself was no great crime, but the fact that Solomon had specifically forbidden it made it very serious. Thus Shimei’s disregard for and disobedience to the will of the Lord’s anointed resulted in his death.
All of Solomon’s dealings with these enemies, who had conspired against the Lord’s anointed and violated the Mosaic Law, show that the new king had a firm commitment to keeping that Law. Moreover Solomon was also merciful and wise, traits of God Himself, who blessed Solomon with these characteristics as His son because of Solomon’s commitment to Him. This section also vividly portrays the fate of people who oppose God: disenfranchisement (in the case of Abiathar) and death (in the cases of Adonijah, Joab, and Shimei).
"Taken as a whole, 2 Samuel 9-20; 1 Kings 1-2 is one of the most powerful indictments of sin in the Bible. But this material has to do with more than judgment. Running parallel to the nemesis of judgment are the grace and providence of God. The child born of the adulterous union died, but another son was born to David and Bathsheba (2Sa 12:15-25). David almost lost his kingdom to Absalom, but God defeated the counsel of Ahithophel and David regained his throne (2Sa 16:15 to 2Sa 17:14). The ultimate good in this tangle of events was the accession of that son of David whom the LORD loved ([chose] 2Sa 12:24-25), who ended the disruption in David’s family and established the kingdom in strength and peace. Good and evil mingle together in these events. But God is able to achieve his purposes in the midst of and in spite of evil. Even that which is meant for evil God can turn to good (Gen 45:8; Gen 50:20; Psa 76:9). The supreme example of this, of course, was the turning of Good Friday into Easter." [Note: Rice, pp. 27-28. For a good discussion of the "succession narrative" that begins in 2 Samuel 9-20 and concludes with 1 Kings 1-2, see Patterson and Austel, p. 38.]
"The major canonical and theological issue this section raises is the fulfillment of the Davidic Covenant." [Note: House, p. 103.]
"Historically, Israel is at a crossroads. From this moment on one sees a drastic shift from semidemocratic tribal rule (maintained to some extent in David’s administration) to a typical despotic city-state." [Note: DeVries, p. 44.]