Exegetical and Hermeneutical Commentary of 1 Kings 2:8
And, behold, [thou hast] with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I swore to him by the LORD, saying, I will not put thee to death with the sword.
8. thou hast with thee Shimei ] Shimei was not at present living in Jerusalem (see 1Ki 2:36), but that his conduct might be more closely watched Solomon compelled him to come and dwell in the city.
Bahurim ] Besides its connexion with the story of Shimei, this place is mentioned (2Sa 17:18) as the spot where Jonathan and Ahimaaz were concealed in the well, or cistern, to avoid the pursuit of Absalom’s servants; and in the account of Phaltiel’s separation from Michal when she was sent back to David (2Sa 3:16) by Ishbosheth. It must have been situate near the road from Jerusalem to the fords of the Jordan, but it is not mentioned in Joshua, nor has its situation been identified.
Mahanaim ] was on the east of Jordan, and was so named by Jacob (Gen 32:2) because he there saw the host ( Mahaneh) of God. Abner made his head-quarters there while he was supporting Ishbosheth against David (2Sa 2:8). Its strong position and fortification, which are specially dwelt on by Josephus (Ant. vii. 9, 8) no doubt led Abner to choose it, as did David likewise in his flight before Absalom.
came down to meet me ] Shimei makes a merit of being among the first to give the king welcome on his return (2Sa 19:20). And though Abishai urged that he should straightway be put to death, David refused to have the day of his restoration stained by the blood of any man.
Fuente: The Cambridge Bible for Schools and Colleges
1Ki 2:8-9
And, behold, thou hast with thee Shimei, the son of Gera.
David and Shimei
Davids death-bed has never been without its own difficulties to thoughtful and reverential readers. For Shimei with all his good and his bad uses comes back again to Davids death-bed to tempt and to try David, and to discover what is in David s dying heart. The death-bed sayings of Gods saints have a special interest and a delightful edification to us; but Davids last words to Solomon about Shimei–we would pass them by if we could. Three or four several explanations of those terrible words of David have been offered to the distressed reader by able men and men of authority in such matters. I shall only mention those offered explanations, and leave you to judge for yourselves. Well, some students of the Old Testament are bold to take Davids dreadful words about Shimei out of Davids mouth altogether, and to put them into the mouth of the prophet who has preserved to us Davids life and death. Those awful words, they say, are that righteous prophets explanation and vindication of the too late execution of Shimei by Solomon after his reprieve, as Matthew Henry calls it, had come to an end with the death of David. Others again, and they, too, some of our most conservative and orthodox scholars, say to us that the text should run in English in this way: Hold him not guiltless; at the same time bring not his hoar head down to the grave with blood. You will blame me for my too open ear to such bold scholarship; and you will think it very wrong in me to listen to such evil men. But the heart has its reasons, as Pascal says, and my heart would stretch a considerable point in textual criticism to get Shimeis blood wiped off Davids death-bed. Another interpretation is to take the text as it stands, and to hear David judicially charging Solomon about a care of too long delayed justice against a blasphemer of God and the king. And then the last explanation is the most painful one of all, and it is this, that David had never really and truly, and at the bottom of his heart, forgiven Shimei for his brutality and malignity at Bahurim, and that all Davids long-suppressed revenge rushed out of his heart against his old enemy when he lay on his bed and went back on the day on which he had fled from Jerusalem. You can choose your own way of looking at Davids death-bed. But, in any case, it is Bahurim that we shall all carry home, and carry for ever henceforth, in our hearts. We shall have, God helping us, Davids Bahurim-mind always in us henceforth amid all those who insult and injure us, and say all manner of evil against us falsely; and amid all manner of adverse and sore circumstances, so as to see the Lord in it all, and so as to work out our salvation amid it all. And the Lord will look upon our affliction also, and will requite us good for all this evil, if only we wisely and silently and adoringly submit ourselves to it. (Alex. Whyte, D. D.)
The sins of godly men
There are three ways in which David may have been influenced in giving this dying injunction to his son–
I. As the agent, unconscious or otherwise, of Divine justice. We cannot conceive this measure as being the consummation of a Divine purpose, it had apparently so much about it of human plan. The Almightys power, when exerted in support of justice, has always been certain and direct in its action, without any reference to contingencies. A mans punishment ,never precedes his crime, nor is inflicted without one. With God it is all justice or all mercy; no half measures. No sparing for a time in uncertainty or doubt as to our guilt, begetting in us a sense of false security, till suddenly the knell of.doom sounds on our deafened ears. How different from mans punishment this. The very manner of Shimeis death is the greatest argument against its having been ordained by God (verses 36-46.) Davids conduct in giving this dying injunction to his son may have been influenced–
II. By a conscientious desire to administer human justice, according to the will of God. David, we are told, was a man of God, one after His own heart. How; then, with such clear perceptions of the Divine attributes, can we conceive of him as acting in this matter conscientiously and with cool judgment, in the full belief of the harmony of his decree with Almighty rectitude? To do so is to dishonour the unswerving uprightness of Gods justice, or to depreciate Davids experiences and knowledge of the Divine character. We would rather be left to our final alternative in–
III. Regarding his injunction as prompted by revenge. As a man he forgave Shimei at the time of his crime, which, then, should have been utterly effaced from his memory. Heavenly justice, if not satisfied, would have taken its own way of vindicating itself, without further action on Davids part. With David as a man of God and Israels law-giver, we must utterly disconnect this act, and attribute it entirely to a flaw in his character, which, at the last, reasserted its natural power in antagonism to Divine grace. In nothing, during life, do men differ so greatly as at death. The weakest on earth often enter the gates of heaven triumphant. While yet in the flesh, one foot is firmly planted on the threshold of the mansion prepared for them. On the other hand, the spiritual giant now is frequently then but as a timid and fearful child; often, indeed, appearing to lose his entire spiritual existence in the fearful struggle which Satan and his earthly nature keep up in endeavouring to wrest another soul from heaven to people the wilderness of hell. (R. Liswil, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Thou hast with thee Shimei] See on 2Sa 16:5, c., and the notes on 2Sa 19:18-23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With thee, i.e. in thy power, as that phrase is oft used.
Cursed me with a grievous curse; or, reproached me with bitter reproaches, 2Sa 16:7,8; which David could not but deeply resent from him, though, as it was an affliction sent from God, he patiently submitted to it.
I will not put thee to death with the sword.
Quest. How then could David lawfully engage Solomon to punish him for it? And did David upon his death-bed bear malice against Shimei?
Answ. First, David was not a private person, which might remit such offences without any inconvenience; but a public magistrate, who for the honour and maintenance of government was obliged to punish such insolent and opprobrious speeches, if the necessity of his affairs had not then engaged him to pass it by. Otherwise it appears from divers passages of the Psalms, and of this history, how free David was from a rancorous and revengeful spirit, even towards his enemies.
Secondly, The following advice is not contrary to Davids oath, both because that was only personal, that David would not kill him either at that time, as Abishai desired him, or whilst he lived, and did not oblige his successors; and especially, because it was not Davids mind that Shimei should be put to death for that fault, (as is evident; for then there was no need of Solomons wisdom to find out an occasion, but only of his justice to punish him for the old crime,) but for some other competent crime, which Solomons wisdom, narrowly prying into all his actions, would easily find out. And if the condition which Solomon imposed upon Shimei, 1Ki 2:36,37, seem hard, it must be remembered that David only swore that he would pardon him as to life, but not that he would exempt him from all punishment or confinement.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. thou hast with thee ShimeiThoughDavid promised him a pardon, which being enforced by the presence ofa thousand followers, could not have been well refused, he warned hisson against Shimei as a turbulent and dangerous character. It mustnot be supposed that in these dying instructions David was evincing afierce, vindictive spirit. He is rather to be considered as acting inthe character of a king and magistrate, in noticing crimes which hehad not been in a condition to punish, and pointing out persons ofwhom Solomon would be under a necessity to rid himself as dangerousto the state. The grateful mention of Barzillai’s kindness [1Ki2:7] was, however, a personal feeling that does honor to thewarmth of his heart; and his silence as to Mephibosheth, the son ofhis beloved Jonathan, would imply the previous death of that prince.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And behold [thou hast] with thee Shimei the son of Gera, a Benjamite of Bahurim,…. Of whom, and of his native place,
[See comments on 2Sa 16:5]; he was now at Jerusalem, and so with Solomon, or near at hand; and was on his side, and of his party; see 1Ki 1:8; but not to be trusted, or looked upon as a real friend:
which cursed me with a grievous curse, when I went to Mahanaim; a place on the other side Jordan, of which place, and the curses this man cursed David, with, see 2Sa 16:7;
but he came down to me at Jordan; after the defeat of Absalom, and when David was returning, and humbled himself to him, and begged his pardon:
and I sware unto him by the Lord, saying, I will not put thee to death with the sword; but this oath was not binding upon his successor, and especially should he commit a new crime.
Fuente: John Gill’s Exposition of the Entire Bible
(8) Thou hast with thee Shimei.The most ungenerous charge is the virtual withdrawal of the pardon, freely granted to Shimei long before (2Sa. 19:18-23). It is, perhaps, partly dictated by policy; for the notice of Shimei (2Sa. 16:5-8; 2Sa. 19:17) shows that he was powerful, and that he assumed a dangerous championship of the fallen house of Saul. But there are unmistakable traces of the old grudge rankling in Davids heart, reminding us of the bitterness of such psalms as Psalms 69.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Shimei the son of Gera The same remarks which show the nature of David’s charge concerning Joab, 1Ki 2:5, 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“ And, behold, there is with you Shimei the son of Gera, the Benjaminite, of Bahurim, who cursed me with a grievous curse on the day when I went to Mahanaim, but he came down to meet me at the Jordan, and I swore to him by YHWH, saying, “I will not put you to death with the sword.”
David’s thoughts then turned to another very dangerous man, and that was Shimei, the man who had cursed him when he was fleeing from Absalom (2Sa 16:5-14). He was clearly conscious that Shimei’s hatred still smouldered behind what might have appeared to be a compliant attitude, and that once he was gone Shimei would again become a danger to the kingdom. He knew full well the powerful influence that Shimei had among the Benjaminites (2Sa 19:16-17). Here was a man who would undoubtedly seek to take advantage of the young king’s inexperience, so that while he lived the Benjaminites as a whole would be constantly soured against Solomon. He was another who had proved that he could not be trusted.
David’s own hands had been tied with regard to him, by the oath that he had sworn when Shimei had come to meet him at the Jordan and had welcomed him back accompanied by a full unit of warriors. And he had not had any fear that he could control him, and had no doubt kept a watchful eye on him. But it was a very different matter for the young Solomon. He did not want Solomon to have to be watching his back all the time, and he was all too aware that Shimei was totally untrustworthy and unreliable. Furthermore his own oath did not apply to Solomon.
Fuente: Commentary Series on the Bible by Peter Pett
1Ki 2:8-9. Thou hastShimeihis hoar head bring thou down to the grave with blood The reader will not forget who Shimei was; see 2Sa 16:5; 2Sa 19:16. It appears by the expression, Behold, thou hast with thee, that he was now in Jerusalem; and therefore David thought this a proper opportunity for confining him, that he might not spread disaffection to Solomon’s government among those of his own tribe, or of any of the other tribes of Israel: a precaution the more necessary in the infancy of Solomon’s reign, as some of his brethren were inclined to dispute with him the succession to the crown; and it is far from being improbable, that he was in the party with Adonijah against Solomon, as he was in that of Absalom against David: and this is the true reason of those words, But do not thou hold him guiltless; 1:e. “Though I forgave him, and swore to him that he should not die, do not thou look on him as an innocent man, that is reconciled to my family, and thy succession to the throne of Israel: he is Shimei still, and wants nothing but a fair opportunity to shew it. Clear him not, therefore, as I did, if thou findest him guilty of any malpractices; 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: “He then,” says he, “obtained a promise of security from me; but do thou, when thou canst find a just cause, punish him.” Farther, David telling Solomon that he sware to Shimei, that 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 which he himself had solemnly forgiven: for, can any one imagine that David would tell Solomon 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 intended that Solomon should have immediately put him to death, there would be neither reason nor sense in the words, thou art a wise man, and knowest what thou oughtest to do unto him. Now 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, that Solomon did not understand his father in this sense, by his ordering him to build a house for himself in Jerusalem, (1Ki 2:36.) as well as from the different manner in which he treated Shimei and Joab. By the way, let it be observed, that after Shimei’s confession of his fault, Abishai asked, shall not Shimei be put to death, because he cursed the Lord’s anointed? meaning “be put to death instantly,” as appears from David’s answer, shall there any man be put to death this day in Israel? Do not I know that I am this day king over Israel? Therefore the king said to Shimei, Thou shalt not die; and the king sware to him; viz. that he should nor then, or that day, or at that time, be put to the sword. And it is observable, that the Arabic version expressly mentions this circumstance: “Thou shalt not die this day.” This was certainly all that the king declared to Abishai, that as he was that day restored to the exercise of his regal power, no man should that day be put to death; and therefore he swore to Shimei, that he should not then die. So again, in David’s direction to Solomon, the same version has the same word: “I sware to him by God, I will not put thee to the sword this day.” And indeed nothing farther can certainly be collected from the words, as they stand connected, but that David reprieved Shimei from immediate execution, and left himself at liberty at any other time to call him to an account for the outrage and treason he had been guilty of; and therefore David violated no oath, if he actually ordered Solomon to put him to death as a dangerous enemy to his person and government; and much less still if, for the same reason, he advised him to keep a strict watch over Shimei, and put him to death only if, on any new offence, he should again forfeit his life: and this I hope has been made appear to be the truth of the case. 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: 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. 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; and 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 to 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. Dr. Delaney thinks this verse should be rendered, 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. See Waterland’s Script. Vind. part 1: p. 100. Le Clerc and Calmet.
REFLECTIONS.David, the great, the good, now feels the approaches of death, and improves the moment which remains by giving instructions to his son.
1. He prefaces his charge to him with the mortality of his condition; and, while he mentions his own death, reminds him that it was the way of all flesh. Kings must die, and after death is judgment, where they must answer for their administration before the King of kings.
2. He urges him to a strict adherence to God and his blessed service, and not to be discouraged by any difficulties, but approve himself a man of God, faithful and true, and then he might be assured of prosperity, and the continuance of the Divine blessing upon himself and his posterity, according to the promise that God had made him. Note; (1.) They who would be faithful to God, have need of courage; and a king who would be a man of God, needs a tenfold portion of strength and grace. (2.) If we are obedient to God’s commands, we may confidently expect the fulfilment of his promises. (3.) The best advice that dying parents can give their children, and the surest to promote their happiness, is, to charge them to walk in God’s ways, the end of which will be peace and joy.
3. He gives him particular directions concerning Joab, Barzillai’s sons, and Shimei. Joab, though too great for David to punish, is referred to Solomon’s wisdom and justice. His treacherous murders ought not to be forgotten. Shimei’s crime also, though during David’s life, for his oath’s sake, passed by, must not be forgotten. His very grievous curse shewed what spirit he was of, and his turbulent spirit would probably again provoke the judgment that he had once escaped. The death that he had deserved would then overtake him, and his grey locks must be no protection for his guilt. Note; (1.) Though long impunity may make the sinner vainly think that the bitterness of death is past, yet the day of recompence is at hand. (2.) The cry of blood, though long stifled, after many years strangely breaks out at last.Barzillai’s kindness is never to be forgotten, and his son must study to make his children an ample return, and place them among his best friends at his table. Note; A grateful heart never forgets old kindnesses: even the children of our friends, for their sakes, should share our regard.
4. When he had finished his charge, David closed his eyes, and slept with his fathers, and was buried in the city where he dwelt, after a reign of forty years, the odd six months not being reckoned. He died, according to Bishop Usher, A.M. 2990, and before Christ’s birth 1014. Note; (1.) The sweetest sleep of a good man is the sleep of death, where all his troubles are for ever forgotten. (2.) Kings who build palaces, should not forget their tombs; a small space must shortly contain all their greatness.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ki 2:8 And, behold, [thou hast] with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword.
Ver. 8. Thou hast with thee Shimei the son of Gerah. ] Some think that, moved by David’s favour in forgiving him, 2Sa 19:23 he would not take part with Adonijah. 1Ki 1:8 But if it were the same Shimei, and not rather another and better of his name, 1Ki 4:18 yet now he must answer for his old faults. So that deferring payment is no breach of bond: there will come a time wherein the Lord will have a full blow at the impenitent person, be the pretences of impunity what they will.
Which cursed me with a grievous curse.
And I sware to him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Shimei. Compare 2Sa 16:5-13; 2Sa 19:18-23.
I sware. Compare 2Sa. 19-23.
Fuente: Companion Bible Notes, Appendices and Graphics
Shimei: 1Ki 2:36-46, 2Sa 16:5-8
grievous: Heb. strong
he came: 2Sa 19:16-23, Jer 4:2
Reciprocal: Gen 32:2 – the name 2Sa 3:16 – Bahurim 2Sa 19:23 – Thou shalt
Fuente: The Treasury of Scripture Knowledge
1Ki 2:8. Behold thou hast with thee Shimei, &c., which cursed me with a grievous curse David, says Delaney, when he was importuned to punish Shimei, (2Sa 16:9; 2Sa 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.