Text -- 1 Kings 2:1-19 (NET)

David’s Final Words to Solomon

2:1 When David was close to death, he told Solomon his son: 2:2 “I am about to die. Be strong and become a man! 2:3 Do the job the Lord your God has assigned you by following his instructions and obeying his rules, commandments, regulations, and laws as written in the law of Moses. Then you will succeed in all you do and seek to accomplish, 2:4 and the Lord will fulfill his promise to me, ‘If your descendants watch their step and live faithfully in my presence with all their heart and being, then,’ he promised, ‘you will not fail to have a successor on the throne of Israel.’ 2:5 “You know what Joab son of Zeruiah did to me– how he murdered two commanders of the Israelite armies, Abner son of Ner and Amasa son of Jether. During peacetime he struck them down like he would in battle; when he shed their blood as if in battle, he stained his own belt and the sandals on his feet. 2:6 Do to him what you think is appropriate, but don’t let him live long and die a peaceful death. 2:7 “Treat fairly the sons of Barzillai of Gilead and provide for their needs, because they helped me when I had to flee from your brother Absalom. 2:8 “Note well, you still have to contend with Shimei son of Gera, the Benjaminite from Bahurim, who tried to call down upon me a horrible judgment when I went to Mahanaim. He came down and met me at the Jordan, and I solemnly promised him by the Lord, ‘I will not strike you down with the sword.’ 2:9 But now don’t treat him as if he were innocent. You are a wise man and you know how to handle him; make sure he has a bloody death.” 2:10 Then David passed away and was buried in the city of David. 2:11 David reigned over Israel forty years; he reigned in Hebron seven years, and in Jerusalem thirty-three years.

Solomon Secures the Throne

2:12 Solomon sat on his father David’s throne, and his royal authority was firmly solidified. 2:13 Haggith’s son Adonijah visited Bathsheba, Solomon’s mother. She asked, “Do you come in peace?” He answered, “Yes.” 2:14 He added, “I have something to say to you.” She replied, “Speak.” 2:15 He said, “You know that the kingdom was mine and all Israel considered me king. But then the kingdom was given to my brother, for the Lord decided it should be his. 2:16 Now I’d like to ask you for just one thing. Please don’t refuse me.” She said, “Go ahead and ask.” 2:17 He said, “Please ask King Solomon if he would give me Abishag the Shunammite as a wife, for he won’t refuse you.” 2:18 Bathsheba replied, “That’s fine, I’ll speak to the king on your behalf.” 2:19 So Bathsheba visited King Solomon to speak to him on Adonijah’s behalf. The king got up to greet her, bowed to her, and then sat on his throne. He ordered a throne to be brought for the king’s mother, and she sat at his right hand.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 2:2

_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.

Wesley: 1Ki 2:2

For, to govern his people according to the law of God, requires great fortitude, or strength of mind.

Wesley: 1Ki 2:2

In manly wisdom, and courage, and constancy, though thou art but young in years.

Wesley: 1Ki 2:3

Which the prince was enjoined to transcribe and read, Deu 17:11, that be might govern his own and his peoples actions by it.

Wesley: 1Ki 2:3

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.

Wesley: 1Ki 2:4

Fulfil his promise, the condition upon which it was suspended, being performed.

Wesley: 1Ki 2:5

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.

Wesley: 1Ki 2:5

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.

Wesley: 1Ki 2:5

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.

Wesley: 1Ki 2:6

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.

Wesley: 1Ki 2:7

With such kindness.

Wesley: 1Ki 2:8

_The words are, The king said unto Shimei, thou shalt not die: and the king sware unto him, 2Sa 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.

JFB: 1Ki 2:1

The charge recorded here was given to Solomon just before his death and is different from the farewell address delivered in public some time before (1Ch 28:2-9). It is introduced with great solemnity.

JFB: 1Ki 2:2

A beautiful and impressive periphrasis for death.

JFB: 1Ki 2:2

This counsel is similar to the apostolic direction (1Co 16:13) and refers to the fortitude or strength of mind that was required to discharge the onerous functions of king.

JFB: 1Ki 2:3

That is, the divine law in all its ceremonial as well as moral requirements. But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deu 17:10-20), that he would secure the blessing of peace and prosperity to his reign (see on Deu 4:5; Deu 29:10).

JFB: 1Ki 2:4

A reference to the promise made to David of the sovereignty being vested perpetually in his lineage (2Sa 7:11-16), which was confirmed to Solomon afterwards (see 1Ki 9:5), and repeated with reference to its spiritual meaning long after (Jer 33:17).

JFB: 1Ki 2:5-6

The insolent and imperious conduct of that general had not only been deeply offensive to the feelings (2Sa 18:5-15; 2Sa 19:5-7), but calculated to bring reproach on the character, to injure the prospects, and endanger the throne of David. Passing over the injuries committed directly against himself, David dwelt with strong feelings on the base assassination of Abner and Amasa.

JFB: 1Ki 2:5-6

The obvious meaning is, that in peace he acted towards them as if they had been in a state of warfare; but perhaps these graphic expressions might be designed to impress Solomon's mind more strongly with a sense of the malice, treachery, and cruelty by which those murders were characterized.

JFB: 1Ki 2:6

Joab's immense popularity with the army required that any proceedings instituted against him should be taken with great prudence and deliberation.

JFB: 1Ki 2:8

Though David promised him a pardon, which being enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Shimei as a turbulent and dangerous character. It must not be supposed that in these dying instructions David was evincing a fierce, vindictive spirit. He is rather to be considered as acting in the character of a king and magistrate, in noticing crimes which he had not been in a condition to punish, and pointing out persons of whom Solomon would be under a necessity to rid himself as dangerous to the state. The grateful mention of Barzillai's kindness [1Ki 2:7] was, however, a personal feeling that does honor to the warmth of his heart; and his silence as to Mephibosheth, the son of his beloved Jonathan, would imply the previous death of that prince.

JFB: 1Ki 2:9

Solomon had given early indications of wisdom before his miraculous endowment with the heavenly gift (see 1Ki 3:11), and his own sagacity would dictate the course that should be followed in any new offense that Shimei might commit.

JFB: 1Ki 2:10

About six months after the coronation of Solomon (compare 2Sa 5:5 with 1Ch 29:27). The interval was spent in developing his ideas and plans for the future glory of the kingdom and providing for the permanent worship of God (see on 1Ch 22:1, and following).

JFB: 1Ki 2:10

Sepulchres were not allowed within the precincts of cities. Jerusalem, however, formed an exception; and yet, even there, the privilege was reserved chiefly for the royal family (Act 2:29). Tradition says that the bones of David repose on Mount Zion, and the minaret of a small mosque points out the spot which tradition has fixed. His was a noble, a wondrous, and a humbling history. He was a good man, yet his life was deformed by various crimes of a very gross character. But there were many bright and noble traits in his character; he was an earnest lover of the divine law; his reign was signalized by many important services that contributed to the glory of God and the exaltation of His kingdom; and his name, as the sweet Psalmist of Israel, will be held in honor to the latest age of the Church.

JFB: 1Ki 2:12

His ascension to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.

JFB: 1Ki 2:13-18

Her question to him betrays an apprehension which his recent conduct might well warrant; but his pious acknowledgment of the divine will seemed apparently to indicate so entire an acquiescence in the settlement of the succession [1Ki 2:15], that, in her womanly simplicity, she perceived not the deep cunning and evil design that was concealed under his request and readily undertook to promote his wishes.

JFB: 1Ki 2:19-20

The filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.

Clarke: 1Ki 2:2

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 aequo pulsat pede pauperum tabernas

Regumque turres . -

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

"With equal pace, impartial fat

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: nullu

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 aevi 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 travelers meet

Clarke: 1Ki 2:2

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 Good.

Clarke: 1Ki 2:3

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

Clarke: 1Ki 2:3

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.

Clarke: 1Ki 2:4

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.

Clarke: 1Ki 2:5

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

Clarke: 1Ki 2:5

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.

Clarke: 1Ki 2:6

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.

Clarke: 1Ki 2:7

But show kindness unto the sons of Barzillai - See the notes on 2Sa 19:31 (note), etc.

Clarke: 1Ki 2:8

Thou hast with thee Shimei - See on 2Sa 16:5 (note), etc., and the notes on 2Sa 19:18-23 (note).

Clarke: 1Ki 2:9

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 לא 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, 1Ki 2:46 (note).

Clarke: 1Ki 2:10

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

Clarke: 1Ki 2:10

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 sepulcher, 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 Act 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 sepulcher is with us unto this day. St. Jerome speaks of it as existing in his time, and modern travelers 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.

Clarke: 1Ki 2:15

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.

Clarke: 1Ki 2:17

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 favor, 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 1Ki 2:25 (note).

Defender: 1Ki 2:17

This request was a gratuitous insult from Adonijah to his younger brother Solomon, in effect assuming the role of "brother" to his own father. Abishag was David's last wife before he died, and had no children, so Adonijah would thus be arrogating that role to himself. Even if this were not a part of his thinking, such a relationship would clearly be an incestuous violation of the divine law (Lev 18:6-8, Lev 18:29), subject to capital punishment."

TSK: 1Ki 2:1

the days : Gen 47:29; Deu 31:14, Deu 33:1; 2Ti 4:6; 2Pe 1:13-15

charged : Num 27:19; Deu 3:28, Deu 31:23; Act 20:28-31; 1Ti 1:18, 1Ti 6:13; 2Ti 4:1

TSK: 1Ki 2:2

I go : Jos 23:14; Job 16:22, Job 30:23; Psa 89:48; Heb 9:27

be thou : Deu 17:19, Deu 17:20, Deu 31:6; Jos 1:6, Jos 1:7; 1Ch 28:20; Eph 6:10; 2Ti 2:1

and show : 1Ki 3:7; 2Sa 10:12; Ecc 12:13; 1Co 16:13; 1Ti 4:12

TSK: 1Ki 2:3

And keep : Deu 29:9; Jos 1:7, Jos 22:5; 1Ch 22:12, 1Ch 22:13, 1Ch 28:8, 1Ch 28:9, 1Ch 29:19

statutes : Deu 4:1, Deu 4:5, Deu 4:8, Deu 5:1, Deu 6:1, Deu 6:2

testimonies : Deu 4:45; Psa 19:7, Psa 119:2, Psa 119:111, Psa 119:138

written : Deu 17:18-20; Mal 4:4

that thou : Deu 29:9

prosper : or, do wisely, Jos 1:7, Jos 1:8 *marg. 1Sa 18:5, 1Sa 18:14, 1Sa 18:30; 2Ch 31:20, 2Ch 31:21; Psa 1:2, Psa 1:3, Psa 119:98-100; Pro 3:1-4

whithersoever : 2Sa 8:6, 2Sa 8:14; 2Ki 18:7

TSK: 1Ki 2:4

That the Lord : Gen 18:19; Deu 7:12; 1Ch 28:9; Joh 15:9, Joh 15:10; Jud 1:20, Jud 1:21, Jud 1:24

his word : 2Sa 7:11-16, 2Sa 7:25; 1Ch 17:11-15, 1Ch 22:9-11, 1Ch 28:5-7; Psa 89:29-37; Psa 132:11, Psa 132:12

walk : 1Ki 3:3, 1Ki 3:14, 1Ki 8:23; Gen 17:1; Lev 26:3; 2Ki 20:3, 2Ki 23:3, 2Ki 23:25; 2Ch 17:3; Luk 1:6

with all their heart : Deu 6:5, Deu 10:12, Deu 11:13; Mat 22:37

fail : etc. Heb. be cut off from thee from the throne, 1Ki 8:25; 2Sa 7:12, 2Sa 7:13, 2Sa 7:16; Psa 37:9, Psa 37:22; Zec 14:2

TSK: 1Ki 2:5

Joab : 1Ki 1:7, 1Ki 1:18, 1Ki 1:19; 2Sa 3:39, 2Sa 18:5, 2Sa 18:12, 2Sa 18:14, 2Sa 19:5-7

Abner : 2Sa 3:27

Amasa : 2Sa 20:10

Jether : 2Sa 17:25, Ithra

shed : Heb. put

put : Jer 2:34, Jer 6:15; Eze 24:7, Eze 24:8

TSK: 1Ki 2:6

according : 1Ki 2:9; Pro 20:26

let : 1Ki 2:28-34; Gen 9:6; Num 35:33; Pro 28:17; Ecc 8:11; Isa 65:20

in : Gen 42:38; 2Ki 22:20; Psa 37:37; Isa 48:22, Isa 57:2, Isa 57:21

TSK: 1Ki 2:7

Barzillai : 2Sa 17:27-29, 2Sa 19:31-40; Pro 27:10

eat : 2Sa 9:7, 2Sa 9:10, 2Sa 19:28; Luk 12:37, Luk 22:28-30; Rev 3:20, Rev 3:21

when I fled : 2Sa 15:13-15

TSK: 1Ki 2:8

Shimei : 1Ki 2:36-46; 2Sa 16:5-8

grievous : Heb. strong

he came : 2Sa 19:16-23; Jer 4:2

TSK: 1Ki 2:9

hold him : Do not consider him as an innocent man; for, 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 that I would not put him to death, ""bring not his hoar head down to the grave with blood.""So Solomon understood David; for, after he had commanded Joab to be slain, in obedience to his father, he sent for Shimei, and knowing he ought to be well watched, he confined him to Jerusalem for the rest of his life, and so it appears David should be understood; for the negative particle lo , in the former clause, ""hold him not guiltless,""should be repeated in the latter clause, though not expressed; instances of which frequently occur in the Hebrew Scriptures. (See note on Jdg 5:30. 1Sa 2:3. Psa 1:5; Psa 9:18; Psa 38:1; Psa 75:5. Pro 5:16; Pro 24:12, etc). This is the view taken of the subject by Dr. Kennicott, and it seems the best and most correct mode of interpreting the text. Exo 20:7, Exo 22:28; Job 9:28

wise : 1Ki 3:12, 1Ki 3:28

his : 1Ki 2:6; Gen 42:38, Gen 44:31

with : Num 32:23

TSK: 1Ki 2:10

So David : 1Ki 1:21; 1Ch 29:28; Act 2:29, Act 13:36

the city : 1Ki 3:1, 1Ki 11:43; 2Sa 5:7; 1Ch 11:7

TSK: 1Ki 2:11

reigned over : 2Sa 5:4; 1Ch 29:26, 1Ch 29:27

TSK: 1Ki 2:12

am 2990, bc 1014, An, Ex, Is, 477

sat Solomon : 1Ki 1:46; 1Ch 29:23-25; 2Ch 1:1; Psa 132:12

his kingdom : 2Sa 7:12, 2Sa 7:13, 2Sa 7:29; Psa 72:8-20, Psa 89:36, Psa 89:37

TSK: 1Ki 2:13

Adonijah : 1Ki 1:5-10, 1Ki 1:50-53

Comest : 1Sa 16:4, 1Sa 16:5; 2Ki 9:18-22; 1Ch 12:17, 1Ch 12:18; Luk 10:5, Luk 10:6

TSK: 1Ki 2:14

2Sa 14:12; Luk 7:40

TSK: 1Ki 2:15

Thou knowest : 1Ki 1:5, 1Ki 1:25; 2Sa 15:6, 2Sa 15:13, 2Sa 16:18

for it was : 2Sa 7:12, 2Sa 12:24; 1Ch 22:9, 1Ch 22:10, 1Ch 28:5-7; Pro 21:30; Jer 27:5-8; Dan 2:22

TSK: 1Ki 2:16

deny me not : Heb. turn not away my face, Psa 132:10; Pro 30:7

TSK: 1Ki 2:17

Abishag : 1Ki 1:2-4; 2Sa 3:7, 2Sa 12:8

TSK: 1Ki 2:18

Well : Pro 14:15

TSK: 1Ki 2:19

rose up : Exo 20:12; Lev 19:3, Lev 19:32

she sat : Psa 45:9, Psa 110:1; Mat 25:33

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 2:1

The events related in 1 Chr. 28\endash 29 had occurred in the interval which separates the last and this present chapter.

Barnes: 1Ki 2:2

David appears to have in his thoughts the divine address to Joshua. Without following it servilely, he reproduces several of its leading expressions and sentiments (compare the margin reference). Solomon’ s youth clearly constituted one of the chief difficulties of his position. If he was about nineteen or twenty, and known to be of a pacific disposition 1Ch 22:9, then to have to rule over the warlike and turbulent Hebrew nation, with a strong party opposed to him, and brothers of full age ready to lead it, was evidently a most difficult task. Hence, he is exhorted, though in years a boy, to show himself in Spirit "a man."

Barnes: 1Ki 2:3

The "statutes"have been explained to be the positive ordinances of the Law; the "commandments"the moral precepts, not to steal, etc.; the "judgments"the laws belonging to civil government; and the "testimonies"the laws directing the commemoration of certain events. Compare Psa 19:7-8.

Barnes: 1Ki 2:4

That the Lord may continue his word - The original promise given to David indirectly, through Nathan 2Sa 7:11-17, and apparently unconditional, afterward was made conditional upon continued obedience. (See the margin reference "f.") David reminds Solomon of this, in order to impress upon him a powerful motive to continue faithful and obedient.

Barnes: 1Ki 2:5

In his directions with respect to certain important persons, David, anxious for the security of his young successor’ s kingdom, allows old animosities to revive, and is willing to avenge himself indirectly and by deputy, though he had been withheld by certain scruples from taking vengeance in his own person. We must not expect Gospel morality from the saints of the Old Testament. They were only the best men of their several ages and nations. The maxim of "them of old time,"whether Jews or Gentiles, was "Love your friends and hate your enemies"(see Mat 5:43); and David perhaps was not in this respect in advance of his age. Joab’ s chief offence against David, besides his two murders, was no doubt his killing Absalom 2Sa 18:14. Another serious crime was his support of the treasonable attempt of Adonijah 1Ki 1:7. But besides these flagrant misdemeanours, he seems to have offended David by a number of little acts. He was a constant thorn in his side. He treated him with scant respect, taking important steps without his orders 2Sa 3:26, remonstrating with him roughly and rudely 2Sa 2:24-25, almost betraying his secrets 2Sa 11:19-21, and, where he disliked the orders given him, disobeying them 1Ch 21:6. David allowed his ascendancy, but he chafed against it, finding this "son of Zeruiah,"in particular "too hard"for him (margin reference).

Put the blood of war upon his girdle ... - Meaning "The blood of Amasa spirited all over the girdle to which the sword of Joab was attached; and the sandals on his feet were reddened with the stains left by the falling corpse."

Barnes: 1Ki 2:6

His hoar head - Joab, though the nephew of David, was probably not very greatly his junior, David being the youngest of the family, and Zeruiah, as is most likely, one of the eldest.

Barnes: 1Ki 2:7

One of the sons of Barzillai here intended was probably Chimham (see the margin reference). Who the others were is not known. The family continued down to the return from the captivity, and still held property in Israel (compare Ezr 2:61 and Neh 7:63).

Barnes: 1Ki 2:9

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

Barnes: 1Ki 2:11

Forty years - In all forty years and six months. See 2Sa 5:5, and 1Ch 3:4. The Jewish writers almost universally omit the fractions of a year.

Barnes: 1Ki 2:12

The "establishment"of the kingdom here intended is probably its universal acceptance both by the tribe of Judah and the other Israelites.

Barnes: 1Ki 2:16

Deny me not - literally, as in the margin, i. e. "make me not to hide my face through shame at being refused."

Barnes: 1Ki 2:19

A seat - Or, "a throne."We have here a proof of the high dignity of the Queen-mother. Compare also 1Ki 15:13; 2Ki 11:1-3. In the Persian court the Queen-mother had often the chief power.

Poole: 1Ki 2:2

Of all the earth i.e. of all men upon the earth. Compare Jos 23:14 Heb 9:27 .

Be thou strong for to govern his people according to the law of God, as it here follows, requires great fortitude or strength of mind; to arm himself against the subtle devices and evasions of some; against the flatteries and importunities of others; against terrors and dangers from revengeful men, and especially against himself and his own weakness, partiality, through fear or favour; and against all those evil thoughts and passions to which the temptations of their great wealth, and glory, and uncontrollable power naturally expose them. See Pro 16:32 .

Show thyself a man in manly wisdom, and courage, and constancy, though thou art but young in years, 1Ch 22:5 .

Poole: 1Ki 2:3

The charge of the Lord thy God i.e. what God hath charged or commanded thee to do; the act being put for the object; as is usual.

In the law of Moses which the prince was enjoined to transcribe and read, Deu 17:18 , that he might govern his own and his people’ s actions by it.

That thou mayest prosper or, behave thyself prudently ; for the word signifies both. Hereby he intimates that religion is the truest reason of state, and that all true wisdom and good success depends upon piety.

Poole: 1Ki 2:4

Confirm his word i.e. fulfil his promise, the condition upon which it was suspended being performed.

Take heed to their ways i.e. diligently observe all their actions, to order them according to God’ s word.

To walk before me to live as those that have God before their eyes, and endeavour to approve themselves to him.

In truth not only in pretence and show, but truly and sincerely. With all their heart, and with all their soul, i.e. universally, freely, and fervently.

There shall not fail thee a man on the throne of Israel the succession shall be continued in thy line without any interruption.

Poole: 1Ki 2:5

Did to me i.e. against me; either, first, Directly and immediately; how insolently and imperiously he hath carried himself towards me from time to time, trampling upon my authority and commands when they thwarted his humour or interest, provoking my spirit by his words and actions. See 2Sa 3:39 19:7 . Or, secondly, Indirectly, 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 others of his subjects upon the like occasions; a great scandal and dishonour to him, as if Joab had been only David’ s instrument, to effect what he secretly desired and designed; whereby the hearts of his people either were or might have been alienated from him, and inflamed against him, and the wounds which were well nigh healed might have been widened again, and made to bleed afresh.

And what he did or, even ; the following branches being added as an explication of the foregoing, to show what and how he acted towards or against David. Or, and particularly ; as his other miscarriages, so these especially.

Shed the blood of war in peace he slew them as if they had been in the state and act of war, when there was not only a cessation of arms, but also a treaty and agreement of peace, of which also they were the great procurers and promoters.

Upon his girdle that was about his loins, and in his shoes that were on his feet: this is added to note his impudence and 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. See 2Sa 20:10 .

Poole: 1Ki 2:6

According to thy wisdom i.e. what in reason and justice thou seest fit. For though I was forced to forbear him when it was in a manner out of my power to punish him, yet I never forgave him; and therefore do thou wisely and severely examine all his actions, and particularly this last rebellion, and punish him according to his demerits.

Let not his hoar head go down to the grave in peace though he be old, having been the general of the army forty years, yet do not suffer him to die a natural death, but cut him off by the sword of justice.

Poole: 1Ki 2:7

Quest Why doth he not require the like kindness to Mephibosheth the son of his dear Jonathan?

Answ Either he and his were now extinct, or by their after-miscarriages had forfeited his favour.

For so i.e. with such kindness either as I cannot express, (as the particle so is elsewhere used,) or as I command thee to show to them.

They i.e. Barzillai and his sons; for though Barzillai only be mentioned, 2Sa 17:27 , yet his sons doubtless were instrumental in the business, especially Chimham, 2Sa 19:37,38 .

Poole: 1Ki 2:8

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 David’ s 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 David’ s mind that Shimei should be put to death for that fault, (as is evident; for then there was no need of Solomon’ s 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 Solomon’ s 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.

Poole: 1Ki 2:9

Hold him not guiltless though I have spared his life, do not treat him as an innocent person, neither let him go wholly unpunished.

Thou art a wise man and therefore wilt easily find out just occasions to chastise him, especially considering his perverse and wicked disposition.

What thou oughtest to do unto him how to punish him, not without just cause, and yet without any violation of my oath, or reflection upon me, or upon religion for my or thy sake.

With blood i.e. with the effusion of his blood; with a bloody or violent death.

Poole: 1Ki 2:10

Slept with his fathers

See Poole "1Ki 1:21" , See Poole "Deu 31:16" .

In the city of David i.e. in that part of Jerusalem which was called by his name, because he took it from the Jebusites. See 2Sa 5:7 1Ch 11:5 2Ch 5:2 .

Poole: 1Ki 2:11

Seven years more precisely, seven years and six months, 2Sa 5:5 ; but smaller sums are oft neglected in Scripture computations.

Poole: 1Ki 2:12

Being settled upon him with universal consent and approbation, and with the hearty affections of his people, which all wise men know to be a prince’ s best and surest establishment.

Poole: 1Ki 2:13

Comest thou peaceably or with some evil design upon me or my son? which she might well surmise, knowing his ambition and envy at Solomon, and his hatred against her, as the chief occasion of his dejection.

Poole: 1Ki 2:15

The kingdom was mine both by birthright and by actual inauguration. It seems he could not yet forget his pretence to the crown, nor his ambition for it, but continues his claim; which, it seems, Solomon did apprehend and resent, though Bath-sheba did not; the wives and concubines of the late king being reputed to appertain to the successor. See 2Sa 12:8 .

All Israel set their faces on me they looked upon me as their king, and David’ s successor, expecting that David should confirm my election.

The kingdom is turned about translated from me to him, by the vicissitude of human affairs, and the changeable humour of the people.

It was his from the Lord either, first, By God’ s providence so disposing David’ s mind, and the people’ s hearts. Or rather, secondly, By God’ s appointment and particular designation, wherein he would seem to acquiesce; which he mentions, not that he made any conscience of it, or had any regard to it; but only that by this pretence he might deceive both her and Solomon, as if he were far from any design of usurping the kingdom.

Poole: 1Ki 2:16

Deny me not Heb. do not turn away my face , i.e. do not send me out of thy presence sad or ashamed. Compare 2Ch 6:42 Psa 132:10 .

Poole: 1Ki 2:17

Which though it was against a positive law of God, Lev 18:7 , yet either Adonijah might be ignorant of it, being a man more studied in the affairs of the court than in the book of God; or might think her not concerned in it, because David knew her not, 1Ki 1:4 .

Poole: 1Ki 2:19

The most honourable place next to the king’ s. See 2Ch 18:18 Neh 8:4 Psa 45:9 Mat 20:21 .

Haydock: 1Ki 2:2

Flesh, to the tomb. Omnium idem exitus est, sed & idem domicilium. (Petronius) ---In life each follows his own course. (Calmet)

Haydock: 1Ki 2:3

Charge, what he orders. ---

Understand. Hebrew, "act prudently," (Menochius) or "with success," Greek interpreters (Calmet) and Chaldean. (Menochius) ---

The observance of God's law, both in private and in public, will ensure to thee the title of a wise prince.

Haydock: 1Ki 2:4

Truth and sincerity. (Calmet) ---

This promise was made, 2 Kings vii. 16. (Menochius)

Haydock: 1Ki 2:5

Joab. These instructions given by David to his son, with relation to Joab and Semei, proceeded not from any rancour of heart, or private pique; but from a zeal for justice: that crimes so public and heinous might not pass unpunished. (Challoner) ---

David and Solomon esteemed themselves, in a manner, defiled, as long as these continued unpunished, ver. 31. Joab had behaved to David with great insolence, after the death of Absalom. (Haydock) ---

He had lately sided with Adonias. (Menochius) ---

But what touched the good old king more particularly, were the treacherous murders of two great generals, who had put themselves under his protection, and were endeavouring to promote his welfare. Only the fear of greater commotions had hitherto prevented David from bringing his nephew to public execution, as the people expected. He deemed it requisite to remind his successor of this obligation, when his power should be sufficiently strong, that the impunity of such daring offenders might not destroy the commonwealth. (Haydock) ---

Peace. Pretending affection. Joab had treated Abner and Amasa as the worst of enemies, and their blood had stained his garments. (Menochius)

Haydock: 1Ki 2:6

To hell. This word hell doth not signify the place or state of damnation; but the place and state of the dead. (Challoner) ---

It would have been a great scandal if this murderer had died quietly in his old age. Joab had rendered great services to his uncle, for which he had been rewarded. He had been at the head of the armies 40 years. His great age rendered him now less formidable; particularly as the nation enjoyed peace.

Haydock: 1Ki 2:7

Table, or of the meat, which had been served upon it; as was the custom at the court of Persia, Daniel i. 5. ---

Brother. See 2 Kings xix. 31. (Calmet)

Haydock: 1Ki 2:8

Curse. Saying, Go out, &c., 2 Kings xvi. 5. ---

Camp. Hebrew Machanayim. (Haydock) ---

Sword. He would revenge his private wrongs, but reserved the punishment of a notorious offender, till a time when passion would have no influence. Solomon was not bound by the personal oath of his father.

Haydock: 1Ki 2:9

Man. Many have thought that Solomon was only 12 years old. (Eusebius, &c.) ---

But the best chronologers suppose that he was about 20. God had blessed him with a happy disposition, which he adorned with various graces, chap. iii. 12., and Wisdom viii. 19.

Haydock: 1Ki 2:10

David. Thus died this perfect model of princes, and this great saint, whose only fault, of consequence, was occasioned by Bethsabee: (2 Kings xi. 4.) and this served to display his repentance. (St. Chrysostom, hom lxxvii.) ---

He prefigured Jesus Christ in a wonderful manner; in his birth, at the same city; his election, in preference to his brethren; his persecutions, and subsequent glory. Jesus was, in like manner, betrayed by a false friend, and obliged to go out of Jerusalem, laden with his cross. But he acquired fresh splendour by his sufferings, and purchased a more faithful people. The tomb of David remained for many ages, Acts ii. 29. Josephus says that it contained vast riches: but this seems to be fabulous. St. Jerome often went to pray at this tomb. (Ep. ad Marcel.) ---

If it be now unknown, the Holy Ghost has left us a more illustrious monument to the honour of this great man, in the Psalms, and Ecclesiasticus xlvii. 2., &c. (Calmet) ---

We have now only an abridgment of his history, 1 Paralipomenon xxix. 29.

Haydock: 1Ki 2:11

Seven years. The odd six months are not mentioned, 2 Kings ii. 11. (Haydock)

Haydock: 1Ki 2:12

Sat, exercising the same authority, as he had done in his father's life-time, chap. i. 53. (Calmet) (St. Augustine, de C.[City of God?] xvii. 8.) (Salien, the year before Christ 1033.) ---

The public assembly of Israel, convoked by David, had already sworn fidelity to him, 1 Paralipomenon xxviii. 1. (Haydock)

Haydock: 1Ki 2:15

Mine, according to the ordinary course of things. But I was willing to forego my claims, when I perceived that the Lord had made choice of my brother. (Calmet)

Haydock: 1Ki 2:17

Wife. Some think that Joab had instigated Adonias to make this petition, that his party might be strengthened. (Theodoret, q. 7.) But love might be his prompter. (Calmet) ---

Bethsabee consented to further his petition, (Menochius) without suspecting any bad consequences. (Haydock)

Haydock: 1Ki 2:19

To her. Only fools will despise their parents, Proverbs xv. 20., Ecclesiasticus iii. 18., and Tobias iv. 3. The Persians would allow no one to sit in his mother's presence, without her leave; and Alexander would treat Sysigambis with the like respect. (Q. Curtius v.) ---

Right hand. In the most honourable place, next to his own, Genesis xlviii. 13. The Turks and Persians give the preference to the left. (Xenophon, Cyrop. viii.)

Gill: 1Ki 2:1

Now the days of David drew nigh that he should die,.... The number of his days fixed and determined by the Lord, Job 14:5; and which might be perceived as drawing nigh, both by himself and others, through the growing infirmities of old age, decline of nature, and various symptoms of an approaching dissolution which were upon him; see Gen 47:29. Abarbinel observes, that he is called only David, not King David; because Solomon his son was now anointed king, and reigned in his stead; so in 1Ki 1:10; but there is another reason given by some Jews ⁿ, that no man, even a king, has power in the day of death; he is no king then, he has no rule over that, but that rules over him:

and he charged Solomon his son; gave him his last and dying charge:

saying; as follows.

Gill: 1Ki 2:2

I go the way of all the earth,.... A path which is the path of death ^o, which all pass in, kings and peasants, high and low, rich and poor, great and small, good and bad; none are exempted, all must die, and do; it is the appointment of God, a decree which can never be reversed; all experience confirms it: this same phrase is used by Joshua, from whom David seems to have borrowed it, and shows that that book was written in his days, Jos 23:14;

be thou strong therefore; not discouraged at my death, being a common thing, and to be expected; nor at being left alone, the Lord can give thee wisdom and counsel, assistance and strength, protection, and defence; take heart therefore, and be of good courage:

and show thyself a man; in wisdom and understanding, and in fortitude of mind, though so young a man; which were necessary for the government of so great a people, and to guard against the secret intrigues of some, and the open flatteries of others, and the fear of attempts against his person and government, and the temptations he might be liable to, to do wrong things; and especially they were necessary to enable him to keep the commands of God, as follows; which required great strength of mind and of grace, considering the corruptions of nature, the temptations of Satan, and the snares of men; see Jos 1:7.

Gill: 1Ki 2:3

And keep the charge of the Lord thy God,.... Which may in general respect his whole walk and conversation, and his obedience to the law and will of God; and in particular his just government of Israel committed to his charge:

to walk in his ways; directed to in his word:

to keep his statutes and his judgments; his laws, ceremonial, moral, and judicial:

and his testimonies; as the above laws, which testify of his mind, and declare what he would have done and observed:

as it is written in the law of Moses; which a king of Israel was obliged to write a copy of, keep by him, and read it, and rule according to it, Deu 17:18,

that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself; to reign in righteousness, and according to the law of God, is the only way to have a prosperous and happy reign: or "that thou mayest act wisely" ^p; the law of God furnishing out the best rules of government and maxims of policy; see Deu 4:6.

Gill: 1Ki 2:4

That the Lord may continue his word which he spake concerning me,.... his word of promise concerning the kingdom of David, and the succession of it, and confirm and establish it:

saying, if thy children take heed to their way; they are directed to walk in, even the way of the Lord, and not turn to the right hand or the left:

to walk before me in truth: in the sincerity and integrity of their hearts, according to the word of truth, and under the influence of the spirit of truth:

with all their heart, and with all their soul; in the most cordial manner, with the strongest affection and zeal; with all eagerness and earnestness; with their whole hearts engaged in every duty performed by them: then the Lord said,

there shall not fail thee a man on the throne of Israel; one to succeed him in the throne; this, with respect to his throne, literally considered, was conditional; but, spiritually considered, was absolute, and had its fulfilment in the Messiah, whose throne is for ever; see Luk 1:32.

Gill: 1Ki 2:5

Moreover thou knowest also what Joab the son of Zeruiah did unto me,.... In slaying Absalom, contrary to his orders, and in behaving insolently towards him on account of his mourning for him, and at other times; but as these things might not be personally known to Solomon, only by hearsay, this may respect his disloyalty towards him, in joining with Adonijah, who set himself up for king in his lifetime, and without his knowledge and consent; or it may respect the instances next mentioned, in which he did injury to the interest, honour, and character of David:

and, or "even",

what he did to the two captains of the host of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew; to Abner who was under Ishbosheth, and Amasa under David, who had not only the promise of the post, but was actually in it when Joab slew him; and indeed out of envy to him for it:

and shed the blood of war in peace; when they were at peace with him, as if they had been in open war; and even under a pretence of friendship to them, asking of their peace and welfare, as if he meant nothing less than to behave peaceably towards them; hence the Targum is,

"whom he slew in craftiness:''

and put the blood of war upon the girdle that was about his loins,

and in his shoes that were in his feet; which particularly respects the affair of Amasa, whose blood he shed with his sword, that dropped out of its scabbard, girded upon his loins, and into which he put it again, all over bloody, and wore it girded upon his loins; and which he also stooped for when it fell, as if he was going to unloose or buckle his shoes, and into which the blood ran down when he stabbed him; and after this barbarous action marched on without any shame or remorse, with his bloody sword on his loins, and the blood of the murdered in his shoes.

Gill: 1Ki 2:6

Do therefore according to thy wisdom,.... Which though young began to appear in him, even in the life of his father; he therefore exhorts him to use the wisdom he had, and take the first and fittest opportunity to cut him off for his former murders and late treason, as a dangerous man to his government and the peace of it:

and let not his hoary head go down to the grave in peace; that is, let him not die a natural, but a violent death; and let not his grey hairs be any argument for sparing him, or any reason for delaying the taking of him off, because he would in course die quickly; for he must be now an old man, as old as David, or perhaps older; since he had been his general forty years, even all the time of his reign; see 2Sa 2:13.

Gill: 1Ki 2:7

But show kindness to the sons of Barzillai the Gileadite,.... Who perhaps was now dead, and therefore he would have kindness shown to his posterity for his sake:

and let them be of those that eat of thy table; as Mephibosheth had at his, who also perhaps was dead, since no notice is taken of him; and as David would have had Barzillai, but he desired to be excused on account of his age:

for so they came to me, when I fled because of thy brother, Absalom; that is, they came to him, not only Barzillai, but his sons it seems; and fed him or furnished him with provisions, when he was obliged to fly to the other side Jordan, because of the rebellion of his son Absalom.

Gill: 1Ki 2:8

And behold thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim,.... Of whom, and of his native place; see Gill 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.

Gill: 1Ki 2:9

Now therefore hold him not guiltless,.... Do not look upon him as an innocent person; and if he commits an offence against thee, as he has against me, do not acquit him as I have done:

for thou art a wise man; so it seems he was before the appearance of the Lord to him at Gibeon, even before his father's death he had given some proofs of it to David himself:

and knowest what thou oughtest to do unto him; to watch and observe him, and, if found offending, to punish him according to the rules of justice, and the laws of the land:

but his hoary head bring thou down to the grave with blood; spare him not on account of his age, but put him to death whensoever he shall be found guilty, let him not die a natural death.

Gill: 1Ki 2:10

So David slept with his fathers,.... Died as his ancestors before him did; for, buried with them he was not; and therefore cannot be understood of his lying with them in the grave, but in the state of the dead; he died according as the Jews say ^q on the day of Pentecost, and according to Bishop Usher ^r A. M. 2990, and before Christ 1014;

and was buried in the city of David; not at Bethlehem, in the sepulchre of Jesse, who was a private man; but being a king, in his own city, the hold of Zion he took from the Jebusite, and which afterwards was called by his name, 2Sa 5:7; and his sepulchre remained unto the times of the apostles, upwards of a thousand years; see Gill on Act 2:29.

Gill: 1Ki 2:11

And the days that David reigned over Israel were forty years,.... So says Eupolemus ^s, an Heathen writer, which are thus reckoned:

seven years reigned he in Hebron; the six months over are omitted, 2Sa 5:5; this part of his reign was over Judah only:

and thirty three years reigned he in Jerusalem; over the twelve tribes, in all forty, which round number is only given; though in fact he reigned six months more.

Gill: 1Ki 2:12

Then sat Solomon on the throne of David his father,.... So he did in his lifetime, with his consent, and by his order, and now by the agreement of the whole people:

and his kingdom was established greatly; all submitting to it, and none opposing it.

Gill: 1Ki 2:13

And Adonijah the son of Haggith came to Bathsheba, the mother of Solomon,.... Into her apartment; Abarbinel thinks it was a few days after the death of David:

and she said, comest thou peaceably? in a friendly manner, with no ill design, only to pay a friendly visit; for she might fear he came to avenge himself on her, and destroy her, because she had been the instrument of disappointing him of the kingdom, and of getting her son Solomon set upon the throne, and established in it; and therefore could not tell what envy, rage, and disappointment, might prompt him to:

and he said, peaceably; he meant no harm unto her.

Gill: 1Ki 2:14

He said, moreover, I have something to say unto thee,.... Signifying that he came upon business:

and she said, say on; intimating her readiness to hear what it was.

Gill: 1Ki 2:15

And he said, thou knowest that the kingdom was mine,.... Belonged to him by virtue of his birthright; he was heir to it, being the eldest son:

and that all Israel set their faces on me, that I should reign; which was not true; for, as Bathsheba says, the body of the people were in suspense, their eyes being on David, waiting to hear whom he would declare his successor; and when Solomon was declared and anointed, vast numbers attended him; unless Adonijah thought that the high priest, and general of the army, with the captains, represented the whole people; however this he observes by way of preface, to show how unhappy he was, being disappointed, and to move the compassion of Bathsheba, that she might be the more easily prevailed upon to seek to obtain so small a favour as he was about to ask:

howbeit the kingdom is turned about, and is become my brother's; things had taken another turn, and what was his, and he thought himself sure of the other day, was now become his brother's; such were the uncertainty and vicissitude of human affairs:

for it was his from the Lord; by the appointment of the Lord, by a promise of his, and a prophecy concerning it; which if he knew of, it was both vain and sinful in him to act contrary thereunto; or it was brought about by the overruling providence of God, which he now plainly saw and submitted to; this he said to show that he had laid aside all hopes of the kingdom, and was fully satisfied of the disposition of it in Providence, and so to hide his real design in the petition he was about to make.

Gill: 1Ki 2:16

And now I ask one petition of thee,.... And but one, and a small one too, as Bathsheba herself after calls it:

deny me not, or "turn not away my face" ^t; with shame and sorrow, which would be the case should he be denied:

and she said unto him, say on; let me hear it.

Gill: 1Ki 2:17

And he said, speak, I pray thee, unto Solomon the king,.... He owns him to be king, and which he the rather did to engage her to take his suit in hand, and to cover his design:

for he will not say thee nay; or turn away thy face, or deny thy request; she being his mother, for whom he had a great affection, and to whom he was under obligation on all accounts:

that he give me Abishag the Shunammite to wife; which was contrary to the law of God, Lev 18:8; which surely Adonijah must have been ignorant of, and Bathsheba likewise; or the one would never have made such a request, nor the other have undertaken to try to obtain it; but perhaps they did not take her to be David's wife, or the marriage to be consummated, because he knew her not: but yet not being returned to her father's house, and being at the dispose of Solomon, prove that she must be a concubine wife, and which became the property of the next heir and successor; see 2Sa 12:8; nor did Adonijah apply to her or her friends; which, if he was really in love with her, he would have done, if at her own or their disposal; but this he knew, that she was solely at the disposal of Solomon, to whom he did not care to apply himself, but makes use of his mother.

Gill: 1Ki 2:18

And Bathsheba said, well,.... Very well spoken, the thing is good and right:

I will speak for thee unto the king; and use her interest with him, not seeing into his design, but pitying an unfortunate man.

Gill: 1Ki 2:19

Bathsheba therefore went unto King Solomon, to speak unto him for Adonijah,.... She went from her own house to the palace; for she might not live at court; or however had an apartment to herself, from whence she went to the king with her suit in favour of Adonijah:

and the king rose up to meet her, and bowed himself unto her; upon her entrance into the presence chamber, in honour to her as a parent, he rose up from his throne, and made his obeisance to her, as a dutiful son:

and sat down on his throne, and caused a seat to be set for the king's mother; a magnificent seat or throne, as the word is, was ordered to be set for her:

and she sat on his right hand; where he placed her in honour to her as his mother; so Nero ^a placed Tiridates king of Armenia at his right hand, to do him honour.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 2:1

¹ tn Heb “and the days of David approached to die.”

² tn Or “commanded.”

NET Notes: 1Ki 2:2

¹ tn Heb “going the way of all the earth.”

NET Notes: 1Ki 2:3

¹ tn Heb “keep the charge of the Lord your God.”

² tn Heb “by walking in his ways.”

³ tn Or “keeping.”

⁴ tn Heb “then you will cause to succeed all which you do and all which you turn there.”

NET Notes: 1Ki 2:4

¹ tn Heb “then the Lord will establish his word which he spoke to me, saying.”

² tn Heb “guard their way.”

³ tn Heb “by walking before me in faithfulness.”

⁴ tn Or “soul.”

⁵ tn Heb “saying.”

⁶ tn Heb “there will not be cut off from you a man from upon the throne of Israel.”

NET Notes: 1Ki 2:5

¹ tn Heb “what he did to the two commanders…and he killed them.”

² tn Heb “he shed the blood of battle in peace.”

³ tn Heb “and he shed the blood of battle when he killed which is on his waist and on his sandal[s] which are on his feet.” That is, he covered himself with guilt and his guilt was obvious to all who saw him.

NET Notes: 1Ki 2:6

¹ tn Heb “according to your wisdom.”

² tn Heb “and do not bring down his grey hair in peace [to] Sheol.”

NET Notes: 1Ki 2:7

¹ tn Heb “do loyalty with”; or “act faithfully toward.”

² tn Heb “and let them be among the ones who eat [at] your table.”

³ tn Heb “drew near to.”

NET Notes: 1Ki 2:8

¹ tn Heb “Look, with you is Shimei….”

² tn Heb “and he cursed me with a horrible curse on the day I went to Mahanaim.”

³ tn Or “swore an oath to.”

⁴ tn Heb “kill you.”

NET Notes: 1Ki 2:9

¹ tc The Lucianic recension of the Old Greek and the Vulgate have here “you” rather than “now.” The two words are homonyms in Hebrew.

² tn Heb “what you should do to him.”

³ tn Heb “bring his grey hair down in blood [to] Sheol.”

NET Notes: 1Ki 2:10

¹ tn Heb “and David lay down with his fathers.”

² sn The phrase the city of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

NET Notes: 1Ki 2:11

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 1Ki 2:12

¹ tn Or “kingship.”

NET Notes: 1Ki 2:13

¹ tn Heb “[in] peace.”

NET Notes: 1Ki 2:14

¹ tn Heb “and he said.”

NET Notes: 1Ki 2:15

¹ tn Or “kingship.”

² tn Heb “set their face to me to be king.”

³ tn Heb “and the kingdom turned about and became my brother’s, for from the Lord it became his.”

NET Notes: 1Ki 2:16

¹ tn Heb “Do not turn back my face.”

² tn Heb “She said, ‘Speak!’”

NET Notes: 1Ki 2:17

¹ tn Heb “Say to Solomon the king, for he will not turn back your face, that he might give to me Abishag the Shunammite for a wife.”

NET Notes: 1Ki 2:18

¹ tn Heb “[It is] good!”

NET Notes: 1Ki 2:19

¹ tn Or “meet.”

² tn Heb “he set up a throne for the mother of the king.”

Geneva Bible: 1Ki 2:2

I go the ^{( a )} way of all the earth: be thou strong therefore, and shew thyself a man;

^{( a )} I am ready to die as all men must.

Geneva Bible: 1Ki 2:3

And keep the ^{( b )} charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself:

^{( b )} He shows how hard it is to govern and that no one can do it well except he obey God.

Geneva Bible: 1Ki 2:4

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

^{( c )} Without hypocrisy.

Geneva Bible: 1Ki 2:5

Moreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and ^{( d )} shed the blood of war in peace, and ^{( e )} put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet.

^{( d )} He shed his blood in time of peace, as if there had been war.

^{( e )} He put the bloody sword into his sheath.

Geneva Bible: 1Ki 2:7

But shew kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: ^{( f )} for so they came to me when I fled because of Absalom thy brother.

^{( f )} That is, they dealt mercifully with me.

Geneva Bible: 1Ki 2:9

Now therefore hold him not guiltless: for thou [art] a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with ^{( g )} blood.

^{( g )} Let him be punished with death, see (1Ki 2:46).

Geneva Bible: 1Ki 2:13

And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, ^{( h )} Comest thou peaceably? And he said, Peaceably.

^{( h )} For she was afraid lest he would work treason against the king.

Geneva Bible: 1Ki 2:15

And he said, Thou knowest that the kingdom was mine, and [that] all Israel ^{( i )} set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the LORD.

^{( i )} In sign of their favour and consent.

Geneva Bible: 1Ki 2:19

Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and ^{( k )} bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand.

^{( k )} In token of reverence, and that others by his example might have her in greater honour.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 2:1-46

1 David, having given a charge to Solomon,

3 of religiousness;

5 of Joab;

7 of Barzillai;

8 of Shimei;

10 dies.

12 Solomon succeeds.

13 Adonijah, moving Bath-sheba to sue unto Solomon for Abishag, is put to death.

26 Abiathar, having his life given him, is deprived of the priesthood.

28 Joab fleeing to the horns of the altar, is there slain.

35 Benaiah is put in Joab's room, and Zadok in Abiathar's.

36 Shimei, confined to Jerusalem, by occasion of going thence to Gath, is put to death.

MHCC: 1Ki 2:1-4

David's charge to Solomon is, to keep the charge of the Lord. The authority of a dying father is much, but nothing to that of a living God. God promised David that the Messiah should come from his descendants, and that promise was absolute; but the promise, that there should not fail of them a man on the throne of Israel, was conditional; if he walks before God in sincerity, with zeal and resolution: in order hereunto, he must take heed to his way.

MHCC: 1Ki 2:5-11

These dying counsels concerning Joab and Shimei, did not come from personal anger, but for the security of Solomon's throne, which was the murders he had committed, but would readily repeat them to carry any purpose; though long reprieved, he shall be reckoned with at last. Time does not wear out the guilt of any sin, particularly of murder. Concerning Shimei, Hold him not guiltless; do not think him any true friend to thee, or thy government, or fit to be trusted; he has no less malice now than he had then. David's dying sentiments are recorded, as delivered under the influence of the Holy Ghost, 2Sa 23:1-7. The Lord discovered to him the offices and the salvation of that glorious personage, the Messiah, whose coming he then foretold, and from whom he derived all his comforts and expectations. That passage gives a decided proof that David died under the influence of the Holy Ghost, in the exercise of faith and hope.

MHCC: 1Ki 2:12-25

Solomon received Bathsheba with all the respect that was owing to a mother; but let none be asked for that which they ought not to grant. It ill becomes a good man to prefer a bad request, or to appear in a bad cause. According to eastern customs it was plain that Adonijah sought to be king, by his asking for Abishag as his wife, and Solomon could not be safe while he lived. Ambitious, turbulent spirits commonly prepare death for themselves. Many a head has been lost by catching at a crown.

Matthew Henry: 1Ki 2:1-11

David, that great and good man, is here a dying man (1Ki 2:1), and a dead man, 1Ki 2:10. It is well there is another life after this, for death stains all the glory of this, and lays it in the dust. We have here,

I. The charge and instructions which David, when he was dying, gave to Solomon, his son and declared successor. He feels himself declining, and is not backward to own it, nor afraid to hear or speak of dying: I go the way of all the earth, 1Ki 2:2. Heb. I am walking in it. Note, Death is a way; not only a period of this life, but a passage to a better. It is the way of all the earth, of all mankind who dwell on earth, and are themselves earth, and therefore must return to their earth. Even the sons and heirs of heaven must go the way of all the earth, they must needs die; but they walk with pleasure in this way, through the valley of the shadow of death, Psa 23:4. Prophets, and even kings, must go this way to brighter light and honour than prophecy or sovereignty. David is going this way, and therefore gives Solomon directions what to do.

1. He charges him, in general, to keep God's commandments and to make conscience of his duty, 1Ki 2:2-4. He prescribes to him, (1.) A good rule to act by - the divine will: "Govern thyself by that."David's charge to him is to keep the charge of the Lord his God. The authority of a dying father is much, but nothing to that of a living God. There are great trusts which we are charged with by the Lord our God - let us keep them carefully, as those that must give account; and excellent statutes, which we must be ruled by - let us also keep them. The written word is our rule. Solomon must himself do as was written in the law of Moses. (2.) A good spirit to act with: Be strong and show thyself a man, though in years but a child. Those that would keep the charge of the Lord their God must put on resolution. (3.) Good reasons for all this. This would effectually conduce, [1.] To the prosperity of his kingdom. It is the way to prosper in all thou doest, and to succeed with honour and satisfaction in every undertaking. [2.] To the perpetuity of it: That the Lord may continue and so confirm his word which he spoke concerning me. Those that rightly value the treasure of the promise, that sacred depositum, cannot but be solicitous to preserve the entail of it, and very desirous that those who come after them may do nothing to cut it off. Let each, in his own age, successively, keep God's charge, and then God will be sure to continue his word. We never let fall the promise till we let fall the precept. God had promised David that the Messiah should come from his loins, and that promise was absolute: but the promise that there should not fail him a man on the throne of Israel was conditional - if his seed behave themselves as they should. If Solomon, in his day, fulfil the condition, he does his part towards the perpetuating of the promise. The condition is that he walk before God in all his institutions, in sincerity, with zeal and resolution; and, in order hereunto, that he take heed to his way. In order to our constancy in religion, nothing is more necessary than caution and circumspection.

2. He gives him directions concerning some particular persons, what to do with them, that he might make up his deficiencies in justice to some and kindness to others. (1.) Concerning Joab, 1Ki 2:5 David was now conscious to himself that he had not done well to spare him, when he had made himself once again obnoxious to the law, but the murder of Abner first and afterwards of Amasa, both of them great men, captains of the hosts of Israel. He slew them treacherously ( shed the blood of war in peace ), and injuriously to David: Thou knowest what he did to me therein. The murder of a subject is a wrong to the prince, it is a loss to him, and is against the peace of our sovereign lord the king. These murders were particularly against David, reflecting upon his reputation, he being, at that time, in treaty with the victims, and hazarded his interest, which they were very capable of serving. Magistrates are the avengers of the blood of those they have the charge of. It aggravated Joab's crime that he was neither ashamed of the sin nor afraid of the punishment, but daringly wore the girdle and shoes that were stained with innocent blood, in defiance of the justice both of God and the king. David refers him to Solomon's wisdom (1Ki 2:6), with an intimation that he left him to his justice. Say not, "He has a hoary head; it is a pity it should be cut off, for it will shortly fall of itself."No, let it not go down to the grave in peace. Though he has been long reprieved, he shall be reckoned with at last; time does not wear out the guilt of any sin, particularly that of murder. (2.) Concerning Barzillai's family, to whom he orders him to be kind for Barzillai's sake, who, we may suppose, by this time, was dead, 1Ki 2:7. When David, upon his death-bed, was remembering the injuries that had been done, he could not forget the kindnesses that had been shown, but leaves it as a charge upon his son to return them. Note, the kindnesses we have received from our friends must not be buried either in their graves or ours, but our children must return them to theirs. Hence, perhaps, Solomon fetched that rule (Pro 27:10), Thy own friend, and thy father's friend, forsake not. Paul prays for the house of Onesiphorus, who had often refreshed him. (3.) Concerning Shimei, 1Ki 2:8, 1Ki 2:9. [1.] His crime is remembered: He cursed me with a grievous curse; the more grievous because he insulted him when he was in misery and poured vinegar into his wounds. The Jews say that one thing which made this a grievous curse was that, besides all that is mentioned (2 Sa. 16), Shimei upbraided him with his descent from Ruth the Moabitess. [2.] His pardon is not forgotten. David owned he had sworn to him that he would not himself put him to death, because he seasonably submitted, and cried Peccavi - I have sinned, and he was not willing, especially at that juncture, to use the sword of public justice for the avenging of wrongs done to himself. But, [3.] His case, as it now stands, is left with Solomon, as one that knew what was fit to be done and would do as he found occasion. David intimates to him that his pardon was not designed to be perpetual, but only a reprieve for David's life: " Hold him not guiltless; do not think him any true friend to thee or thy government, nor fit to be trusted. He has no less malice than he had then, though he has more sense to conceal it. He is still a debtor to the public justice for what he did then; and, though I promised him that I would not put him to death, I never promised that my successor should not. His turbulent spirit will soon give thee an occasion, which thou shouldst not fail to take, for the bringing of his hoary head to the grave with blood. "This proceeded not from personal revenge, but a prudent zeal for the honour of the government and the covenant God had made with his family, the contempt of which ought not to go unpunished. Even a hoary head, if a guilty and forfeited head, ought not to be any man's protection from justice. The sinner, being a hundred years old, shall be accursed, Isa 65:20.

II. David's death and burial (1Ki 2:10): He was buried in the city of David, not in the burying place of his father, as Saul was, but in his own city, which he was the founder of. There were set the thrones, and there the tombs, of the house of David. Now David, after he had served his own generation, by the will of God, fell asleep, and was laid to his fathers, and saw corruption, Act 13:36, and see Act 2:29. His epitaph may be taken from 2Sa 23:1. Here lies David the son of Jesse, the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, adding his own words (Psa 16:9), My flesh also shall rest in hope. Josephus says that, besides the usual magnificence with which his son Solomon buried him, he put into his sepulchre a vast deal of money; and that 1300 years after (so he reckons) it was opened by Hircanus the high priest, in the time of Antiochus, and 3000 talents were taken out for the public service. The years of his reign are here computed (1Ki 2:11) to be forty years; the odd six months which he reigned above seven years in Hebron are not reckoned, but the even sum only.

Matthew Henry: 1Ki 2:12-25

Here is, I. Solomon's accession to the throne, 1Ki 2:12. He came to it much more easily and peaceably than David did, and much sooner saw his government established. It is happy for a kingdom when the end of one good reign is the beginning of another, as it was here.

II. His just and necessary removal of Adonijah his rival, in order to the establishment of his throne. Adonijah had made some bold pretensions to the crown, but was soon obliged to let them fail and throw himself upon Solomon's mercy, who dismissed him upon his good behaviour, and, had he been easy, he might have been safe. But here we have him betraying himself into the hands of Solomon's justice, and falling by it, the righteous God leaving him to himself, that he might be punished for his former treason and that Solomon's throne might be established. Many thus ruin themselves, because they know not when they are well off, or well done to; and sinners, by presuming on God's patience, treasure up wrath to themselves. Now observe,

1. Adonijah's treasonable project, which was to marry Abishag, David's concubine, not because he was in love with her, but because, by her, he hoped to renew his claim to the crown, which might stand him in stead, or because it was then looked upon as a branch of the government to have the wives of the predecessor, 2Sa 12:8. Absalom thought his pretensions much supported by lying with his father's concubines. Adonijah flatters himself that if he may succeed him in his bed, especially with the best of his wives, he may by that means step up to succeed him in his throne. Restless and turbulent spirits reach high. It was but a small game to play at, as it should seem, yet he hoped to make it an after-game for the kingdom, and now to gain that by a wife which he could not gain by force.

2. The means he used to compass this. he durst not make suit to Abishag immediately (he knew she was at Solomon's disposal, and he would justly resent it if his consent were not first obtained, as even Ishbosheth did, in a like case, 2Sa 3:7), nor durst he himself apply immediately to Solomon, knowing that he lay under his displeasure; but he engaged Bathsheba to be his friend in this matter, who would be forward to believe it a matter of love, and not apt to suspect it a matter of policy. Bathsheba was surprised to see Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. "No,"says he, "I come peaceably (1Ki 2:13), and to beg a favour"(1Ki 2:14), that she would use the great interest she had in her son to gain his consent, that he might marry Abishag (1Ki 2:16, 1Ki 2:17), and, if he may but obtain this, he will thankfully accept it, (1.) As a compensation for his loss of the kingdom. He insinuates (1Ki 2:15), "Thou knowest the kingdom was mine, as my father's eldest son, living at the time of his death, and all Israel set their faces on me. "This was false; they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been deprived of a crown, and therefore might well be gratified in a wife. If he may not inherit his father's throne, yet let him have something valuable that was his father's, to keep for his sake, and let it be Abishag. (2.) As his reward for his acquiescence in that loss. He owns Solomon's right to the kingdom: " It was his from the Lord. I was foolish in offering to contest it; and now that it is turned about to him I am satisfied."Thus he pretends to be well pleased with Solomon's accession to the throne, when he is doing all he can to give him disturbance. His words were smoother than butter, but war was in his heart.

3. Bathsheba's address to Solomon on his behalf. She promised to speak to the king for him (1Ki 2:18) and did so, 1Ki 2:19. Solomon received her with all the respect that was due to a mother, though he himself was a king: He rose up to meet her, bowed himself to her, and caused her to sit on his right hand, according to the law of the fifth commandment. Children, not only when grown up, but when grown great, must give honour to their parents, and behave dutifully and respectfully towards them. Despise not thy mother when she is old. As a further instance of the deference he paid to his mother's wisdom and authority, when he understood she had a petition to present to him, he promised not to say her nay, a promise which both he and she understood with this necessary limitation, provided it be just and reasonable and fit to be granted; but, if it were otherwise, he was sure he should convince her that it was so, and that then she would withdraw it. She tells him her errand at last (1Ki 2:21): Let Abishag be given to Adonijah thy brother. It was strange that she did not suspect the treason, but more strange that she did not abhor the incest, that was in the proposal. But either she did not take Abishag to be David's wife, because the marriage was not consummated, or she thought it might be dispensed with to gratify Adonijah, in consideration of his tame submission to Solomon. This was her weakness and folly: it was well that she was not regent. Note, Those that have the ear of princes and great men, as it is their wisdom not to be too prodigal of their interest, so it is their duty never to use it for the assistance of sin or the furtherance of any wicked design. Let not princes be asked that which they ought not to grant. It ill becomes a good man to prefer a bad request or appear in a bad cause.

4. Solomon's just and judicious rejection of the request. Though his mother herself was the advocate, and called it a small petition, and perhaps it was the first she had troubled him with since he was king, yet he denied it, without violation of the general promise he had made, 1Ki 2:20. If Herod had not had a mind to cut off John Baptist's head, he would not have thought himself obliged to do it by a general promise, like this, made to Herodias. The best friend we have in the world must not have such an interest in us as to bring us to do a wrong thing, either unjust or unwise. (1.) Solomon convinces his mother of the unreasonableness of the request, and shows her the tendency of it, which, before, she was not aware of. His reply is somewhat sharp: " Ask for him the kingdom also, 1Ki 2:22. To ask that he may succeed the king in his bed is, in effect, to ask that he may succeed him in his throne; for that is it he aims at."Probably he had information, or cause for a strong suspicion, that Adonijah was plotting with Joab and Abiathar to give him disturbance, which warranted him to put this construction upon Adonijah's request. (2.) He convicts and condemns Adonijah for his pretensions, and both with an oath. He convicts him out of his own mouth, 1Ki 2:23. His own tongue shall fall upon him; and a heavier load a man needs not fall under. Bathsheba may be imposed upon, but Solomon cannot; he plainly sees what Adonijah aims at, and concludes, "He has spoken this word against his own life; he is snared in the words of his own lips; now he shows what he would be at."He condemns him to die immediately: He shall be put to death this day, 1Ki 2:24. God had himself declared with an oath that he would establish David's throne (Psa 89:35), and therefore Solomon pledges the same assurance to secure that establishment, by cutting off the enemies of it. "As God liveth, that establisheth the government, Adonijah shall die, that would unsettle it."Thus the ruin of the enemies of Christ's kingdom is as sure as the stability of his kingdom, and both are as sure as the being and life of God, the founder of it. The warrant is immediately signed for his execution, and no less a man than Benaiah, the son of Jehoiada, general of the army, is ordered to be the executioner, 1Ki 2:25. It is strange that Adonijah may not be heard to speak for himself: but Solomon's wisdom did not see it needful to examine the matter any further; it was plain enough that Adonijah aimed at the crown, and Solomon could not be safe while he lived. Ambitious turbulent spirits commonly prepare for themselves the instruments of death. Many a head has been lost by catching at a crown.

Keil-Delitzsch: 1Ki 2:1-11

The anointing of Solomon as king, which was effected by David'scommand (1 Kings 1), is only briefly mentioned in 1Ch 23:1 in the words,"When David was old and full of days, he made his son Solomon king overIsrael;"which serve as an introduction to the account of the arrangementsmade by David during the closing days of his life. After thesearrangements have been described, there follow in 1 Chron 28 and 29 hislast instructions and his death. The aged king gathered together the tribe-princes and the rest of the dignitaries and superior officers to a diet atJerusalem, and having introduced Solomon to them as the successor chosenby God, exhorted them to keep the commandments of God, and urgedupon Solomon and the whole assembly the building of the temple, gave hisson the model of the temple and all the materials which he had collectedtowards its erection, called upon the great men of the kingdom tocontribute to this work, which they willingly agreed to, and closed this lastact of his reign with praise and thanksgiving to God and a great sacrificialfestival, at which the assembled states of the realm made Solomon king asecond time, and anointed him prince in the presence of Jehovah (1Ch 29:22). - A repetition of the anointing of the new king at the instigation ofthe states of the realm, accompanied by their solemn homage, had alsotaken place in the case of both Saul (2 Sam 11) and David (2Sa 2:4 and2Sa 5:3), and appears to have been an essential requirement to secure thegeneral recognition of the king on the part of the nation, at any rate inthose cases in which the succession to the throne was not undisputed. In order, therefore, to preclude any rebellion after his death, Davidsummoned this national assembly again after Solomon's first anointing andascent of the throne, that the representatives of the whole nation mightpay the requisite homage to king Solomon, who had been installed as hissuccessor according to the will of God. - To this national assembly, whichis only reported in the Chronicles, there are appended the last instructionswhich David gave, according to 1Ch 29:1-9 of our chapter, to his successorSolomon immediately before his death. Just as in the Chronicles, accordingto the peculiar plan of that work, there is no detailed description of theinstallation of David on the throne; so here the author of our books hasomitted the account of this national diet, and the homage paid by theestates of the realm to the new king, as not being required by the purposeof his work, and has communicated the last personal admonitions andinstructions of the dying king David instead.

(Note: To refute the assertion of De Wette, Gramberg, and Thenius,that this account of the Chronicles arises from a free mode of dealingwith the history, and an intention to suppress everything that did notcontribute to the honour of David and his house,- an assertion whichcan only be attributed to their completely overlooking, not to saystudiously ignoring, the different plans of the two works (the books ofKings on the one hand, and those of Chronicles on the other),- it willbe sufficient to quote the unprejudiced and thoughtful decision ofBertheau, who says, in his Comm. on 1Ch 23:1 : "These few words(1Ch 23:1) give in a condensed form the substance of the accountin 1 Kings 1, which is intimately bound up with the account of thefamily affairs of David in the books of Samuel and Kings, andtherefore, according to the whole plan of our historical work, wouldhave been out of place in the Chronicles.")

1Ki 2:1-3

David's Last Instructions and Death. - 1Ki 2:1-4. When David sawthat his life was drawing to a close, he first of all admonished his sonSolomon to be valiant in the observance of the commandments of God. "Igo the way of all the world"(as in Jos 23:14), i.e., the way of death; "bestrong and be a man,"- not "bear my departure bravely,"as Theniussupposes, but prove thyself brave (cf. 1Sa 4:9) to keep thecommandments of the Lord. Just as in 1Sa 4:9 the object in which thebravery is to show itself is appended simply by the copula Vâv ; so is ithere also with וגו ושׁמרתּ . The phrase יי את־משׁמרת שׁמר , to keep the keeping of Jehovah, which so frequently occurs inthe Thorah , i.e., to observe or obey whatever is to be observed in relationto Jehovah (cf. Gen 26:5; Lev 8:35; Lev 18:30, etc.), always receives its moreprecise definition from the context, and is used here, as in Gen 26:5, todenote obedience to the law of God in all its extent, or, according to thefirst definition, to walk in the ways of Jehovah. This is afterwards morefully expanded in the expression וגו חקּתין לשׁמר ,to keep the ordinances, commandments, rights, and testimonies ofJehovah. These four words were applied to the different precepts of thelaw, the first three of which are connected together in Gen 26:5; Deu 5:28;Deu 8:11, and served to individualize the rich and manifold substance of thedemands of the Lord to His people as laid down in the Thorah . תּשׂכּיל למען , that thou mayest act wisely and execute well, as inDeu 29:8; Jos 1:7.

1Ki 2:4-5

Solomon would then experience still further this blessing ofwalking in the ways of the Lord, since the Lord would fulfil to him Hispromise of the everlasting possession of the throne. וגו יקים למען is grammatically subordinate to תּשׂכּיל למען in 1Ki 2:3. The word which Jehovah has spoken concerning David( עלי דּבּר ) is the promise in 2Sa 7:12., the substanceof which is quoted here by David with a negative turn, וגו יכּרת לא , and with express allusion to the condition on which Godwould assuredly fulfil His promise, viz., if the descendants of Davidpreserve their ways, to walk before the Lord in truth. בּאמת ismore precisely defined by נפשׁם ... בּכל . For the factitself see Deu 5:5; Deu 11:13, Deu 11:18. The formula וגו יכּרת לא is formed after 1Sa 2:33 (compare also 2Sa 3:29 and Jos 9:23). "There shall not be cut off to thee a man from upon the throne of Israel,"i.e., there shall never be wanting to thee a descendant to take the throne; inother words, the sovereignty shall always remain in thy family. Thispromise, which reads thus in 2Sa 7:16, "Thy house and thy kingdomshall be continual for ever before thee, and thy throne stand fast for ever,"and which was confirmed to Solomon by the Lord Himself after his prayerat the consecration of the temple (1Ki 8:25; 1Ki 9:5), is not to beunderstood as implying that no king of the Davidic house would be thrustaway from the throne, but simply affirms that the posterity of David wasnot to be cut off, so as to leave no offshoot which could take possessionof the throne. Its ultimate fulfilment it received in Christ (see at 2Sa 7:12.). The second לאמר in 2Sa 7:4 is not to be erased assuspicious, as being merely a repetition of the first in consequence of thelong conditional clause, even though it is wanting in the Vulgate, theArabic, and a Hebrew codex.

After a general admonition David communicated to his successor a fewmore special instructions; viz., first of all (2Sa 7:5, 2Sa 7:6), to punish Joab for hiswickedness. "What Joab did to me:"- of this David mentions only the twoprincipal crimes of Joab, by which he had already twice deserved death,namely, his killing the two generals. Abner (2Sa 3:27) and Amasa theson of Jether (2Sa 20:10). The name יתר is written יתרא in 2Sa 17:25. Joab had murdered both of them out of jealousy ina treacherous and malicious manner; and thereby he had not onlygrievously displeased David and bidden defiance to his royal authority,but by the murder of Abner had exposed the king to the suspicion in theeyes of the people of having instigated the crime (see at 2Sa 3:28, 2Sa 3:37). דּמי מ ויּשׂם "and he made war-blood in peace,"i.e., heshed in the time of peace blood that ought only to flow in war ( שׂים in the sense of making, as in Deu 14:1; Exo 10:2, etc.), "and broughtwar-blood upon his girdle which was about his loins, and upon his shoesunder his feet,"sc. in the time of peace. This was the crime therefore: that Joab had murdered the two generals in atime of peace, as one ought only to slay his opponent in time of war. Girdle and shoes , the principal features in oriental attire when a man ispreparing himself for any business, were covered with blood, since Joab,while saluting them, had treacherously stabbed both of them with thesword. David ought to have punished these two crimes; but when Abnerwas murdered, he felt himself too weak to visit a man like Joab with thepunishment he deserved, as he had only just been anointed king, andconsequently he did nothing more than invoke divine retribution upon hishead (2Sa 3:29). And when Amasa was slain, the rebellions of Absalomand Sheba had crippled the power of David too much, for him to visit thedeed with the punishment that was due. But as king of the nation of God,it was not right for him to allow such crimes to pass unpunished: hetherefore transferred the punishment, for which he had wanted therequisite power, to his son and successor.

1Ki 2:6

"Do according to thy wisdom ("mark the proper opportunity ofpunishing him"- Seb. Schmidt), and let not his grey hair go down into hell(the region of the dead) in peace (i.e., punished)."The punishment of sopowerful a man as Joab the commander-in-chief was, required greatwisdom, to avoid occasioning a rebellion in the army, which was devotedto him.

1Ki 2:7

If the demands of justice required that Joab should be punished,the duty of gratitude was no less holy to the dying king. And Solomonwas to show this to the sons of Barzillai the Gileadite, and make themcompanions of his table; because Barzillai had supplied David withprovisions on his flight from Absalom (2Sa 17:27., 2Sa 19:32.). שׁלחנך בּאכלי והיוּ , "let them beamong those eating of thy table;"i.e., not, "let them draw their food fromthe royal table,"- for there was no particular distinction in this, as all theroyal attendants at the court received their food from the royal kitchen, asan equivalent for the pay that was owing - but, "let them join in the meals atthe royal table."The fact that in 2Sa 9:10-11, 2Sa 9:13, we have על־שׁלחן אכל to express this, makes no material difference. According to 2Sa 19:38, Barzillai had, it is true, allowed only one son to follow the king tohis court. "For so they drew near to me,"i.e., they showed the kindness tome of supplying me with food; compare 2Sa 17:27, where Barzillaialone is named, though, as he was a man of eighty years old, he wascertainly supported by his sons.

1Ki 2:8-9

On the other hand, Shimei the Benjamite had shown greathostility to David (cf. 2Sa 16:5-8). He had cursed him with a vehementcurse as he fled from Absalom ( נמרצת , vehement, violent, notill, heillos , from the primary meaning to be sick or ill, as Theniussupposes, since it cannot be shown that מרץ has any suchmeaning); and when David returned to Jerusalem and Shimei fell at his feet,he had promised to spare his life, because he did not want to mar the joyat his reinstatement in his kingdom by an act of punishment (2Sa 19:19-24), and therefore had personally forgiven him. But the insult whichShimei had offered in his person to the anointed of the Lord, as king andrepresentative of the rights of God, he could not forgive. The instructiongiven to his successor ( אל־תּנקּהוּ , let him not be guiltless) did notspring from personal revenge, but was the duty of the king as judge andadministrator of the divine right.

(Note: "Shimei is and remains rather a proof of David's magnanimitythan of vengeance. It was not a little thing to tolerate the miscreantin his immediate neighbourhood for his whole life long (not evenbanishment being thought of). And if under the following reign alsohe had been allowed to end his days in peace (which had never beenpromised him), this would have been a kindness which would havefurnished an example of unpunished crimes that might easily havebeen abused."This is the verdict of J. J. Hess in his Geschichte Davids ,ii. p. 221.)

It follows from the expression עמּך , with thee, i.e., in thyneighbourhood, that Shimei was living at that time in Jerusalem (cf. 1Ki 2:36).

1Ki 2:10-11

After these instructions David died, and was buried in thecity of David, i.e., upon Mount Zion, where the sepulchre of David stillexisted in the time of Christ (Act 2:29).

(Note: The situation of the tombs of the kings of Judah upon Zion,Thenius has attempted to trace minutely in a separate article inIllgen's Zeitschrift für die histor . Theol . 1844, i. p. 1ff., and moreespecially to show that the entrance to these tombs must have beenon the eastern slope of Mount Zion, which falls into the valley of Tyropoeon , and obliquely opposite to the spring of Siloah. This is inharmony with the statement of Theodoret ( quaest . 6 in iii. Reg.), tothe effect that Josephus says, τὸ δὲ μνῆμα ( τῆς ταφῆς ) παρὰ τὴν Σιλοὰμ εἶναι ἀντροειδὲς ἔχον τὸ σχῆμα, καὶ τῆν βασιλικὴν δηλοῦν πολυτέλειαν; although thisstatement does not occur in any passage of his works as they havecome down to us.)

On the length of his reign see 2Sa 5:5.

Keil-Delitzsch: 1Ki 2:12-46

Accession of Solomon and Establishment of his Government. - 1Ki 2:12 is aheading embracing the substance of what follows, and is more fullyexpanded in 1Ch 29:23-25. Solomon established his monarchy first ofall by punishing the rebels, Adonijah (1Ch 29:13-25) and his adherents (1Ch 29:26 -35), and by carrying out the final instructions of his father (vv. 36-46).

1Ki 2:13-18

Adonijah forfeits his life . - 1Ki 2:13-18. Adonijah came toBathsheba with the request that she would apply to king Solomon to givehim Abishag of Shunem as his wife. Bathsheba asked him, "Is peace thycoming?"i.e., comest thou with a peaceable intention? (as in 1Sa 16:4),because after what had occurred (1Ki 1:5.) she suspected an evilintention. He introduced his petition with these words: "Thou knowestthat the kingdom was mine, and all Israel had set its face upon me that Ishould be king, then the kingdom turned about and became my brother's;for it became his from the Lord."The throne was his, not because he hadusurped it, but because it belonged to him as the eldest son at that time,according to the right of primogeniture. Moreover it might have been thecase that many of the people wished him to be king, and the fact that hehad found adherents in Joab, Abiathar, and others, confirms this; but hisassertion, that all Israel had set its eyes upon him as the future king, wentbeyond the bounds of truth. At the same time, he knew how to cover overthe dangerous sentiment implied in his words in a very skilful manner byadding the further remark, that the transfer of the kingdom to his brotherhad come from Jehovah; so that Bathsheba did not detect the artifice, andpromised to fulfil his request (1Ki 2:16.) to intercede with king Solomonfor Abishag to be given him to wife. את־פּני אל־תּשׁבי , "do not turnback my face,"i.e., do not refuse my request.

1Ki 2:19

When Bathsheba came to Solomon, he received her with thereverence due to the queen-mother: " he rose up to meet her "(a pregnantexpression for "he rose up and went to meet her"), made a low bow, thensat upon his throne again, and bade her sit upon a throne at his right hand. The seat at the right hand of the king was the place of honour among theIsraelites (cf. Psa 110:1), also with the ancient Arabian kings (cf. Eichhorn, Monumenta Antiq . Hist . Arab . p. 220), as well as among the Greeks andRomans.

1Ki 2:20-22

To her request, "Let Abishag of Shunem be given to Adonijahthy brother for a wife"( את יתּן , cf. Ges. §§143, 1, a.),which she regarded in her womanly simplicity as a very small one( קטנּה ), he replied with indignation, detecting at once theintrigues of Adonijah: "And why dost thou ask Abishag of Shunem forAdonijah? ask for him the kingdom, for he is my elder brother; and indeedfor him, and for Abiathar the priest, and for Joab the son of Zeruiah."Therepetition of לו in ולו (1Ki 2:22), for the purpose of linkingon another clause, answers entirely to the emotional character of thewords. "For him, and for Abiathar and Joab:"Solomon said this, becausethese two men of high rank had supported Adonijah's rebellion and wishedto rule under his name. There is no ground for any such alterations of thetext as Thenius proposes. - Although Abishag had been only David's nurse,in the eyes of the people she passed as his concubine; and among theIsraelites, just as with the ancient Persians (Herod. iii. 68), takingpossession of the harem of a deceased king was equivalent to anestablishment of the claim to the throne (see at 2Sa 12:8 and 2Sa 3:7-8). According to 2Sa 16:21, this cannot have been unknown even toBathsheba; but as Adonijah's wily words had disarmed all suspicion, shemay not have thought of this, or may perhaps have thought that Abishagwas not to be reckoned as one of David's concubines, because David hadnot known her (1Ki 1:4).

1Ki 2:23-24

Solomon thereupon solemnly swore (the formula of an oath,and the כּי introducing the oath, as in 1Sa 14:44, etc.), "Adonijahhas spoken this word against his own life." בּנפשׁו , at the costof his life, as in 2Sa 23:17, i.e., at the hazard of his life, or to hisdestruction. 2Sa 23:24. "And now, as truly as Jehovah liveth, who hathestablished me and set me on the throne of my father David, and hathmade me a house, as He said ( verbatim , 2Sa 7:11): yea, to-day shallAdonijah be put to death."Jehovah established Solomon, or founded himfirmly, by raising him to the throne in spite of Adonijah's usurpation. In ויושׁיביני the central י has got into the text through a copyist's error. בּית לי עשׂה , i.e., He has bestowed uponme a family or posterity. Solomon had already one son, viz., Rehoboam,about a year old (compare 1Ki 11:42 with 1Ki 14:21 and 2Ch 12:13).

(Note: When Thenius denies this, and maintains that Rehoboamcannot have been 41 years old when he began to reign, referring tohis discussion at 1Ki 14:21, he answers himself, inasmuch as at 1Ki 14:21 he demonstrates the fallacy of the objections which Cappellushas raised against the correctness of the reading "41 years.")

1Ki 2:25

Solomon had this sentence immediately executed upon Adonijahby Benaiah, the chief of the body-guard, according to the oriental customof both ancient and modern times. The king was perfectly just in doingthis. For since Adonijah, even after his first attempt to seize upon thethrone had been forgiven by Solomon, endeavoured to secure his end byfresh machinations, duty to God, who had exalted Solomon to the throne,demanded that the rebel should be punished with all the severity of thelaw, without regard to blood-relationship.

1Ki 2:26-27

Deposition of Abiathar . - The conduct of Solomon towardsthe high priest Abiathar is a proof how free his actions were from personalrevenge or too great severity. Abiathar had also forfeited his life throughthe part he took in Adonijah's conspiracy; but Solomon simply sent himto Anathoth (i.e., Anata; see at Jos 18:24), to his own fields, i.e., to hisproperty there, telling him, "Thou art indeed a man of death,"i.e., thouhast deserved to die, "but I will not put thee to death to-day, because thouhast borne the ark of Jehovah,"namely, both on the occasion of its solemnconveyance to Jerusalem (1Ch 15:11.) and also on David's flightfrom Absalom (2Sa 15:24, 2Sa 15:29), that is to say, because of his high-priestly dignity, and because thou didst endure all that my father endured,i.e., thou didst share all his afflictions and sufferings, both in the period ofSaul's persecution (1Sa 22:20., 1Sa 23:8.), and during the rebellion ofAbsalom (2Sa 15:24.). ההוּא בּיּום (to-day) puts alimit upon the pardon, because Solomon could not foresee whetherAbiathar would always keep quiet, and not forfeit his life again by freshcrimes.

(Note: There is no meaning in the objection of Thenius, thatAbiathar did not carry the ark himself, since this was not the duty ofthe high priest. For, in the first place, it is questionable whetherAbiathar did not lend a helping hand at the removal of the ark duringAbsalom's conspiracy. And, secondly, the duty binding upon the highpriest, to superintend and conduct the removal of the ark, might verywell be called carrying the ark. The conjecture, that for ארון we should read אפוד , founders on the preterite נשׂאת ; for Abiathar had not only worn the ephod oncebefore, but he wore it till the very hour in which Solomon deposedhim from his office.)

1Ki 2:27

The banishment of Abiathar to his own private possessioninvolved his deposition from the priesthood. And, as the historian adds,thus was the word of the Lord concerning the house of Eli fulfilled (1Sa 2:30-33). למלּא corresponds to the New Testament ἵνα πληρωθῇ . For further remarks on this prophecy and its fulfilment,see at 1Sa 2:30.

(Note: Nothing is related concerning the subsequent fate of Abiathar,since the death of a high priest who had been deprived of his officewas a matter of no importance to the history of the kingdom of God. At any rate, he would not survive his deposition very long, as he wascertainly eighty years old already ( see Comm. on Sam . p. 267).- Theinference which Ewald ( Gesch . iii. pp. 269,270) draws from 1Sa 2:31-36 as to the manner of his death, namely, that he fell by thesword, is one of the numerous fictions founded upon naturalisticassumptions with which this scholar has ornamented the biblicalhistory.)

Thus was the high-priesthood of the house of Eli extinguished, andhenceforth this dignity passed through Zadok into the sole possession ofthe line of Eleazar.

1Ki 2:28-33

Execution of Joab . - When the report (of the execution ofAdonijah and the deposition of Abiathar) came to Joab, he fled to the tentof Jehovah (not to the tabernacle, but to the holy tent upon Zion) to seekprotection at the altar (see at 1Ki 1:50). The words נטה לא ... יואב כּי are introduced as a parenthesis toexplain Joab's flight: "for Joab had leaned after Adonijah,"i.e., taken hisside ( אהרי נטה , as in Exo 23:2; Jdg 9:3), "but notafter Absalom."

(Note: Instead of אבשׁלום the lxx (Cod. Vat.), Vulgate,Syr., and Arab. have adopted the reading שּׁלמה , and bothThenius and Ewald propose to alter the text accordingly. Butwhatever plausibility this reading may have, especially if we alter thepreterite נטה into the participle נטה after the ἦν κεκλικώς of the lxx, as Thenius does, it has noother foundation than an arbitrary rendering of the lxx, whothought, but quite erroneously, that the allusion to Absalom wasinapplicable here. For אחר נטה , to take a person'sside, would suit very well in the case of Adonijah and Absalom, butnot in that of Solomon, whose claim to the throne was not a partyaffair, but had been previously determined by God.)

There is no foundation in the biblical text for the conjecture, that Joab hadgiven Adonijah the advice to ask for Abishag as his wife, just asAhithophel had given similar advice to Absalom (2Sa 16:21). For notonly is there no intimation of anything of the kind, but Solomon punishedJoab solely because of his crimes in the case of Abner and Amasa. Moreover, Abiathar was also deposed, without having any freshmachinations in favour of Adonijah laid to his charge. The punishment ofAdonijah and Abiathar was quite sufficient to warn Joab of hisapproaching fate, and lead him to seek to save his life by fleeing to thealtar. It is true that, according to Exo 21:13-14, the altar could afford noprotection to a man who had committed two murders. But he probablythought no more of these crimes, which had been committed a long timebefore, but simply of his participation in Adonijah's usurpation; and hemight very well hope that religious awe would keep Solomon from puttinghim to death in a holy place for such a crime as that. And it is very evident that this hope was not altogether a visionary one,from the fact that, according to Exo 21:30, when Joab refused to leave the altarat the summons addressed to him in the name of the king, Benaiah did notgive him the death-blow at once, but informed Solomon of the fact andreceived his further commands. Solomon, however, did not arrest thecourse of justice, but ordered him to be put to death there and afterwardsburied. The burial of the persons executed was a matter of course, as,according to Deu 21:23, even a person who had been hanged was to beburied before sunset. When, therefore, Solomon gives special orders for theburial of Joab, the meaning is that Benaiah is to provide for the burial withdistinct reference to the services which Joab had rendered to his father. "And take away the blood, which Joab shed without cause, from me andmy father's house."So long as Joab remained unpunished for the doublemurder, the blood-guiltiness rested upon the king and his house, on whomthe duty of punishment devolved (cf. Num 35:30-31; Deu 19:13). חנּם דּמי , blood without cause, i.e., blood shed ininnocence. On the connection of the adverb with the substantive, at which Theniustakes offence, comp. Ges. §151, 1, and Ewald, §287, d. - For V. 32, compareDeu 21:5. The words of Solomon in v. 33a point back to the curse which Daviduttered upon Joab and his descendants after the murder of Abner (2Sa 3:28-29). "But to David, and his seed, and his house, and his throne, letthere be salvation for ever from Jehovah."This wish sprang from aconviction, based upon 2Sa 7:14, that the Lord would not fulfil Hispromise to David unless his successors upon the throne exercised right andjustice according to the command of the Lord.

1Ki 2:34

Benaiah went up ( ויּעל ), inasmuch as the altar by theark of the covenant stood higher up Mount Zion than Solomon's house. Joab was buried "in his house"(i.e., in the tomb prepared in his house,either in the court or in the garden: cf. 1Sa 25:1), "in the desert,"probably the wilderness of Judah, as Joab's mother was a step-sister ofDavid, and therefore probably dwelt in the neighbourhood of Bethlehem.

1Ki 2:35

Solomon appointed Benaiah commander-in-chief in the place ofJoab, and put Zadok in Abiathar's place (cf. 1Ki 1:8-9).

1Ki 2:36-37

Punishment of Shimei . - Solomon thereupon ordered Shimei tocome, probably from Bahurim, where his home was (2Sa 16:5), andcommanded him to build himself a house in Jerusalem to dwell in, and notto leave the city "any whither"( ואנה אנה ),threatening him with death if ever he should cross the brook Kidron. Thevalley of Kidron is mentioned as the eastern boundary of the city with anallusion to the fact, that Bahurim was to the east of Jerusalem towards thedesert.

1Ki 2:38

Shimei vowed obedience, and that on oath, as is supplementarilyobserved in 1Ki 2:42, though it has been arbitrarily interpolated by the lxxhere; and he kept his word a considerable time.

1Ki 2:39-40

But after the lapse of three years, when two slaves fled toGath to king Achish, with whom David had also sought and found refuge(1Sa 27:2, compare 1Ki 21:11.), he started for Gath as soon as heknew this, and fetched them back.

1Ki 2:41-43

When this was reported to Solomon, he sent for Shimei andcharged him with the breach of his command: "Did I not swear to thee byJehovah, and testify to thee, etc.? Why hast thou not kept the oath ofJehovah (the oath sworn by Jehovah)...?"

1Ki 2:44

He then reminded him of the evil which he had done to hisfather: "Thou knowest all the evil, which thy heart knoweth (i.e., whichthy conscience must tell thee); and now Jehovah returns the evil upon thyhead,"namely, by decreeing the punishment of death, which he deservedfor blaspheming the anointed of the Lord (2Sa 16:9).

1Ki 2:45

"And king Solomon will be blessed, and the throne of David beestablished before Jehovah for ever,"namely, because the king does justice(compare the remark on 1Ki 2:33).

1Ki 2:46

Solomon then ordered him to be executed by Benaiah. Thispunishment was also just. As Solomon had put Shimei's life in his ownhand by imposing upon him confinement in Jerusalem, and Shimei hadpromised on oath to obey the king's command, the breach of his oath wasa crime for which he had no excuse. There is no force at all in the excuseswhich some commentators adduce in his favour, founded upon the moneywhich his salves had cost him, and the wish to recover possession of them,which was a right one in itself. If Shimei had wished to remain faithful tohis oath, he might have informed the king of the flight of his slaves, haveentreated the king that they might be brought back, and have awaited theking's decision; but he had no right thus lightly to break the promise givenon oath. By the breach of his oath he had forfeited his life. And this is thefirst thing with which Solomon charges him, without his being able to offerany excuse; and it is not till afterwards that he adduces as a second fact inconfirmation of the justice of his procedure, the wickedness that hepractised towards his father. - The last clause, "and the kingdom wasestablished by ( בּיד ) Solomon,"is attached to the followingchapter in the Cod. Al. of the lxx (in the Cod. Vat. it is wanting, orrather its place is supplied by a long interpolation), in the Vulgate, and inthe Syriac; and indeed rightly so, as Thenius has shown, not merelybecause of the רק in 1Ki 3:2, but also because of its form as acircumstantial clause, to which the following account (1Ki 3:1.) isappended.

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 1:1--2:13

A. Solomon's Succession to David's Throne 1:1-2:12

The first segment of the writer's story (1:1-2:12) continues the history of Israel's monarchy where 2 Samuel ended. It records the final events in David's reign that led to Solomon's succession to the throne. It answers the question raised in 2 Samuel 9-20, namely, "Who will succeed David?"

Constable: 1Ki 2:1-9

3. David's charge to Solomon 2:1-9

David's words here state succinctly the philosophy of history the writer of Kings set forth in this book.²⁷ It is the philosophy David had learned and now commended to his son Solomon. Careful obedience to the Law of Moses would yield success in all areas of his son's life (v. 2). That obedience would constitute his manhood (v. 1). Since God made man in the image of God, man can realize his manhood only by placing himself under God's authority. "Statutes," "commandments," "ordinances," and "testimonies" are all different kinds of precepts in the Law. Solomon's faithful obedience would also insure an unbroken line of rulers (v. 4; implied in 1 Sam. 7:12-16).

David also gave Solomon advice concerning certain men. Solomon should execute Joab for his murders (2 Sam. 3:22-30; 20:8-10). David had been merciful to Joab. He was living on borrowed time because of his service to David. Nevertheless he deserved to die so justice would prevail. Evidently David had reason to believe Shimei the Benjamite would threaten the throne again (cf. 2 Sam. 16:11). If he did, Solomon was to execute him (v. 9; cf. vv. 36-46). We see here (vv. 1-9) another instance of the theme that punishment comes on those who resist the Lord's anointed and blessing follows those who serve him.

"David was wrong in passing on responsibility to Solomon to execute the judgment he himself should have ordered at the time. This was to cause his son and successors much trouble and feuding."²⁸

Constable: 1Ki 2:10-12

4. David's death 2:10-12

David and Saul each reigned for 40 years (cf. Acts 13:21). The differences in their personal lives and administrations were not due to any natural difference in the time they ruled. These differences sprang from God's response to them that their response to Yahweh's will determined. David experienced God's blessing as a warrior, poet, musician, military commander, administrator, and man of God. His most significant characteristic, I believe, was his heart for God.

David was 70 years old when he died (2 Sam. 5:4). Saul may have been 80 when he died.²⁹ However the deaths of these two kings as well as their lives contrast dramatically. David died in peace, Saul in battle. David died in victory, Saul in defeat. When David began to reign, the Philistines dominated Israel. When Solomon began to reign, Israel was at peace and in control of her neighbors (v. 12).

This section (1:1-2:12) provides a bridge between David and Solomon's reigns.³⁰ Much in it is transitional dealing with the transfer of power. When Solomon began to reign as sole king in 971 B.C., he had a strong foundation on which to build because of the blessing God had brought to Israel for David's commitment to God and His Law.

Constable: 1Ki 2:13-46

1. Solomon's purges 2:13-46

Solomon wrote that the fear of Yahweh is the beginning of knowledge (Prov. 1:7; cf. Eccles. 12:13; Ps. 111:10). At the very beginning of his reign he gave evidence of being wise by the way he dealt with his political enemies. His wise decisions at this time resulted in peace and prosperity for Israel for the next 40 years (971-931 B.C.).

Constable: 1Ki 2:13-25

Adonijah's execution 2:13-25

Adonijah's professed acceptance of Solomon's succession overcame Bathsheba's initial fear of him. He convinced her that he only wanted permission to marry King David's former nurse. But Solomon saw deeper into Adonijah's intent. Even though David had not had sexual relations with Abishag, she was part of his harem, one of the women who ministered to his most intimate needs.

"Although Abishag had been only David's nurse, in the eyes of the people she passed as his concubine; and among the Israelites, just as with the ancient Persians (Herod. iii. 68), taking possession of the harem of a deceased king was equivalent to an establishment of the claim to the throne . . ."³¹

Adonijah would also have found popular support among the people because he was David's oldest living son (cf. v. 22). Solomon correctly regarded Adonijah's request as an act of treason worthy of death.

Verse 24 makes it very clear that Solomon, like David, had a proper view of his role under God as Israel's king. Adonijah's rebellion was not just against Solomon personally but against the Lord and His anointed whom He had placed on the throne.

Guzik: 1Ki 2:1-46

1 Kings 2 - The Securing of Solomon's Throne

A. The final acts of King David.

1. (1-4) David's exhortation to Solomon.

Now the days of David drew near that he should die, and he charged Solomon his son, saying: "I go the way of all the earth; be strong, therefore, and prove yourself a man. And keep the charge of the LORD your God: to walk in His ways, to keep His statutes, His commandments, His judgments, and His testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn; that the LORD may fulfill His word which He spoke concerning me, saying, 'If your sons take heed to their way, to walk before Me in truth with all their heart and with all their soul,' He said, 'you shall not lack a man on the throne of Israel.' "

a. I go the way of all the earth: David, son of Jesse - Israel's greatest king, apart from the Messiah - recognized that he was but a man and shared the common destiny of all the earth. Knowing he would soon pass from this life, David gives a final charge to Solomon.

i. An expanded account of David's charge to Solomon is in 1 Chronicles 28 and 29. It especially emphasizes Solomon's duty to build the temple.

b. Be strong, therefore, and prove yourself a man: Perhaps David sensed some weakness in Solomon. Perhaps he knew Solomon would be tested in far greater ways than before. Whatever the exact reason was, David knew Solomon needed strength and courage (prove yourself a man). Great responsibilities require great strength and courage.

i. From these words of David we sense that Solomon faced great challenges, whether he knew it or not. "The same expression was used by the Philistines in 1 Samuel 4:9 as they encouraged one another in their battle against what they assumed to be insurmountable odds." (Patterson and Austel)

c. And keep the charge of the LORD your God: David also knew that Solomon could not be strong or courageous without obedient fellowship with God. In this place of obedient fellowship, Solomon would prosper in all that he did.

d. That the LORD may fulfill His word which He spoke concerning me: David had a general reason to exhort Solomon to obedience, but he also had a specific reason, a specific promise of God. God promised David that as long as his sons walked in obedience, they would keep the throne of Israel.

i. This is an amazing promise. No matter what the Assyrians or the Egyptians or the Babylonians did, as long as David's sons were obedient and followed God with their heart and with all their soul, God would establish their kingdom. He would take care of the rest.

ii. We may envy the sons of David because they had such a promise - but we have a similar promise from God. Jesus said in Matthew 6:33: But seek first the kingdom of God and His righteousness, and all these things shall be added to you. God promises that if we put Him first, He will take care of the rest.

2. (5-9) Advice on dealing with friends and enemies.

"Moreover you know also what Joab the son of Zeruiah did to me, and what he did to the two commanders of the armies of Israel, to Abner the son of Ner and Amasa the son of Jether, whom he killed. And he shed the blood of war in peacetime, and put the blood of war on his belt that was around his waist, and on his sandals that were on his feet. Therefore do according to your wisdom, and do not let his gray hair go down to the grave in peace. But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table, for so they came to me when I fled from Absalom your brother. And see, you have with you Shimei the son of Gera, a Benjamite from Bahurim, who cursed me with a malicious curse in the day when I went to Mahanaim. But he came down to meet me at the Jordan, and I swore to him by the LORD, saying, 'I will not put you to death with the sword.' Now therefore, do not hold him guiltless, for you are a wise man and know what you ought to do to him; but bring his gray hair down to the grave with blood."

a. Do not let his gray hair go down to the grave in peace: David wants Solomon to begin his reign in justice, and to first give justice to Joab, who was guilty of the murder of both Abner, the general of Israel's army under Saul (2 Samuel 3:27) and Amasa, one of David's military commanders (2 Samuel 20:9-10).

i. Joab is one of the more complex characters of the Old Testament. He was fiercely loyal to David, yet not strongly obedient. He disobeyed David when he thought it was in David's best interest, and he was cunning and ruthless in furthering his own position.

ii. David doesn't even mention Joab's killing of Absalom, which David commanded him not to do (2 Samuel 18). Perhaps by this time David recognizes that Absalom in fact had to die for his treason and attempted murder against David.

iii. Many people think that David did not command Joab's execution during his lifetime because Joab knew about the murder of Uriah, the husband of Bathsheba (2 Samuel 11:14-25). The idea is that Joab used this knowledge as blackmail against David. This may be true, but it seems that others knew of David's sin with Bathsheba and against Uriah also (such as Nathan the prophet and servants in David's court). It would seem that Joab's knowledge was only effective as blackmail if no one else knew it.

iv. At the very least, David knew the complexity of Joab's character. He knew the loyalty and sacrifice Joab made for David over the years, and he knew his violence and ruthlessness. "David felt under obligation to Joab, and though David was certainly not lacking in courage, he was not able to cope with the mixture of Joab's loyalty and his misdeeds." (Patterson and Austel)

b. Show kindness to the sons of Barzillai the Gileadite: David also wanted Solomon to do justice by these who helped David in a time of great need.

i. "To eat at the king's table was the equivalent of having a pension, the beneficiary receiving a regular royal allowance of food and clothing, with a house and land to support him and his family." (Wiseman)

c. Shimei . . . bring is gray hair down to the grave with blood: David vowed that he would not kill the obnoxious rebel Shimei (2 Samuel 16:5-13). It was right for David to keep his vow, but it was also right for him to make sure that Shimei received justice without David breaking his vow.

3. (10-12) David's death.

So David rested with his fathers, and was buried in the City of David. The period that David reigned over Israel was forty years; seven years he reigned in Hebron, and in Jerusalem he reigned thirty-three years. Then Solomon sat on the throne of his father David; and his kingdom was firmly established.

a. David rested with his fathers: This phrase will become a common one throughout 1 and 2 Kings to describe the passing of a king from this world. Truly, David passed from this life to eternal rest and reward.

i. So ended one the earthly life of one of the greatest men ever to walk the earth. So he died in a good old age, full of days and riches and honor. (1 Chronicles 29:28) "Of his adultery and murder we hear not a word, because he had made a thorough peace with God for those sins in his lifetime." (Trapp)

ii. "He was a shepherd, a soldier, an outlaw, a king, a fugitive, a sinner, a saint, a poet . . . His experiences were the writing of God on his life, making him into a man after God's own heart." (Redpath)

iii. "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." (Clarke)

b. And was buried in the City of David: The tomb of David was known in the time of Jesus and the apostles, according to Acts 2:29. Afterwards, the Christian writer Jerome speaks of it being known in his time. What is currently known in Jerusalem as David's Tomb is almost certainly not the genuine that was known in ancient times.

i. "According to 2 Kings 11:10, David's weapons were preserved as relics in the sanctuary, while, according to Josephus, other representative treasures of his reign were buried with him in his tomb." (Dilday)

c. Solomon sat on the throne of his father David; and his kingdom was firmly established: This is phrased to show that it is a fulfillment of the promise made to David in 2 Samuel 7:12-16. That promise was ultimately fulfilled in Jesus, the Son of David; but it also had a definite and partial fulfillment in Solomon.

i. "With Solomon began, in some senses, the most splendid period in Israel's history. The splendor, however, was largely mental and material. The spiritual is noticeably absent." (Morgan)

B. Solomon secures his throne.

1. (13-18) Adonijah asks Bathsheba to make an appeal on his behalf.

Now Adonijah the son of Haggith came to Bathsheba the mother of Solomon. So she said, "Do you come peaceably?" And he said, "Peaceably." Moreover he said, "I have something to say to you." And she said, "Say it." Then he said, "You know that the kingdom was mine, and all Israel had set their expectations on me, that I should reign. However, the kingdom has been turned over, and has become my brother's; for it was his from the LORD. Now I ask one petition of you; do not deny me." And she said to him, "Say it." Then he said, "Please speak to King Solomon, for he will not refuse you, that he may give me Abishag the Shunammite as wife." So Bathsheba said, "Very well, I will speak for you to the king."

a. Do you come peaceably? This as a valid question. Adonijah attempted to succeed David as king over Israel, but was kept from establishing his reign when Nathan and Bathsheba warned King David of Adonijah's attempt. Adonijah had reason to wish revenge on Bathsheba.

b. You know that the kingdom was mine, and all Israel had set their expectations on me, that I should reign: Adonijah seems to suffer from delusions of grandeur. He imagines that there was widespread popular support for him as king. In reality, he only had a handful of influential malcontents to support him, and they quickly deserted him when it was evident that David favored Solomon (1 Kings 1:49).

c. That he may give me Abishag the Shunammite as wife: In all likelihood, Abishag was a concubine of David's and therefore legally bound to him. That bond was broken by death, and now Adonijah wants to take the "concubine widow" Abishag as wife.

i. We can surmise that Adonjiah wanted more than Abishag's beauty (1 Kings 1:3-4). In 2 Samuel 16:20-23 Absalom - the brother of Adonijah - asserted his rebellious claim on David's throne by taking David's concubines unto himself. Adonijah wants to declare or build a claim to Solomon's throne by taking David's widowed concubine as his wife.

ii. This idea has historical examples. Among the ancient Persians and Arabs the new king took the harem of the previous king.

2. (19-21) Bathsheba brings the request to Solomon.

Bathsheba therefore went to King Solomon, to speak to him for Adonijah. And the king rose up to meet her and bowed down to her, and sat down on his throne and had a throne set for the king's mother; so she sat at his right hand. Then she said, "I desire one small petition of you; do not refuse me." And the king said to her, "Ask it, my mother, for I will not refuse you." So she said, "Let Abishag the Shunammite be given to Adonijah your brother as wife."

a. Bathsheba therefore went to King Solomon: She knew that this was an outrageous request, yet she still agreed to bring it to Solomon. Bathsheba probably figured that it was best that Solomon knew what Adonijah wanted to do.

b. One small petition: Bathsheba knew this was not a small petition at all. She is being at least a little sarcastic, to make the request of Adonijah seem even more offensive to the ears of Solomon.

3. (22-25) Solomon has Adonijah executed for his challenge to the throne.

And King Solomon answered and said to his mother, "Now why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also; for he is my older brother; for him, and for Abiathar the priest, and for Joab the son of Zeruiah." Then King Solomon swore by the LORD, saying, "May God do so to me, and more also, if Adonijah has not spoken this word against his own life! Now therefore, as the LORD lives, who has confirmed me and set me on the throne of David my father, and who has established a house for me, as He promised, Adonijah shall be put to death today!" So King Solomon sent by the hand of Benaiah the son of Jehoiada; and he struck him down, and he died.

a. Ask for him the kingdom also: Solomon understood the situation perfectly. He knew that this was Adonijah's attempt to declare or build a claim to the throne of Israel.

b. As the LORD lives, who has confirmed me and set me on the throne of David my father: Saul was zealous to give justice to Adonijah because he knew that God gave him the throne of Israel.

c. Adonijah shall be put to death today: Solomon simply acted according to the "terms of parole" granted to Adonijah in 1 Kings 1:52: If he proves himself a worthy man, not one hair of him shall fall to the earth; but if wickedness is found in him, he shall die. Adonijah made a wicked, treasonous request and is executed because of it.

i. We wonder why Adonijah - after hearing the warning Solomon made in 1 Kings 1:52 - would make such an outrageous request. Perhaps he felt that Solomon was too young, too inexperienced, or too timid to do the right thing. He soon found out that Solomon was a wise and decisive leader.

4. (26-27) The exile of Abiathar.

And to Abiathar the priest the king said, "Go to Anathoth, to your own fields, for you are deserving of death; but I will not put you to death at this time, because you carried the ark of the LORD GOD before my father David, and because you were afflicted every time my father was afflicted." So Solomon removed Abiathar from being priest to the LORD, that he might fulfill the word of the LORD which He spoke concerning the house of Eli at Shiloh.

a. You are deserving of death: Adonijah deserved death because he supported Adonijah as the next king, in defiance of the will of God and the will of King David (1 Kings 1:7). This was treason against both God and the King of Israel.

b. I will not put you to death at this time: Solomon shows mercy and wisdom to Abithar. Mercy was shown in sparing Abiathar's life in light of his past standing as a chief priest and supporter of David. Wisdom was shown in exiling him and saying, "I will not put you to death at this time." Solomon let Abiathar know that he could still be executed.

c. That he might fulfill the word of the LORD which He spoke concerning the house of Eli at Shiloh: This refers to the prophecies found in 1 Samuel 2:27-36 and 1 Samuel 3:11-14. In removing Abiathar from the priesthood, Solomon - without direct intention - fulfilled the promise of judgment against the house of Eli, made some 100 years before Solomon took the throne.

5. (28-35) The execution of Joab.

Then news came to Joab, for Joab had defected to Adonijah, though he had not defected to Absalom. So Joab fled to the tabernacle of the LORD, and took hold of the horns of the altar. And King Solomon was told, "Joab has fled to the tabernacle of the LORD; there he is, by the altar." Then Solomon sent Benaiah the son of Jehoiada, saying, "Go, strike him down." So Benaiah went to the tabernacle of the LORD, and said to him, "Thus says the king, 'Come out!' " And he said, "No, but I will die here." And Benaiah brought back word to the king, saying, "Thus said Joab, and thus he answered me." Then the king said to him, "Do as he has said, and strike him down and bury him, that you may take away from me and from the house of my father the innocent blood which Joab shed. So the LORD will return his blood on his head, because he struck down two men more righteous and better than he, and killed them with the sword; Abner the son of Ner, the commander of the army of Israel, and Amasa the son of Jether, the commander of the army of Judah; though my father David did not know it. Their blood shall therefore return upon the head of Joab and upon the head of his descendants forever. But upon David and his descendants, upon his house and his throne, there shall be peace forever from the LORD." So Benaiah the son of Jehoiada went up and struck and killed him; and he was buried in his own house in the wilderness. The king put Benaiah the son of Jehoiada in his place over the army, and the king put Zadok the priest in the place of Abiathar.

a. And took hold of the horns of the altar: Joab supported Adonijah in his treasonous attempt to gain David's throne. Now he imitates Adonijah's attempt to find refuge by taking hold of the horns of the altar (as Adonijah did in 1 Kings 1:50-53).

i. "He did not know where to fly except he fled to the horns of an altar, which he had very seldom approached before. As far as we can judge, he had shown little respect to religion during his lifetime. He was a rough man of war, and cared little enough about God, or the tabernacle, or the priests, or the altar; but when he was in danger, he fled to that which he had avoided, and sought to make a refuge of that which be had neglected." (Spurgeon)

ii. "The laying hold upon the literal horns of an altar, which can be handled, availed not Joab. There are many - oh, how many still! - That are hoping to be saved, because they lay hold, as they think, upon the home of the altar by sacraments." (Spurgeon)

b. Go, strike him down: Although it was almost a universal custom in the ancient world to find sanctuary at a holy altar, Solomon knew that this ancient custom was not used in Israel to protect a guilty man. But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die (Exodus 21:14). Since Joab refused to leave, Solomon had him executed right at the altar.

i. "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." (Clarke)

c. But upon David and his descendants, upon his house and his throne, there shall be peace forever from the LORD: This was only true as David's descendants followed the LORD. Our destiny is not determined by our ancestors, but by our current relationship with God.

i. David reinforced this principle with Solomon earlier in this chapter by reminding him what the LORD promised: If your sons take heed to their way, to walk before Me in truth with all their heart and with all their soul . . . 'you shall not lack a man on the throne of Israel (2 Kings 2:4).

6. (36-46) Solomon settles the past with Shimei.

Then the king sent and called for Shimei, and said to him, "Build yourself a house in Jerusalem and dwell there, and do not go out from there anywhere. For it shall be, on the day you go out and cross the Brook Kidron, know for certain you shall surely die; your blood shall be on your own head." And Shimei said to the king, "The saying is good. As my LORD the king has said, so your servant will do." So Shimei dwelt in Jerusalem many days. Now it happened at the end of three years, that two slaves of Shimei ran away to Achish the son of Maachah, king of Gath. And they told Shimei, saying, "Look, your slaves are in Gath!" So Shimei arose, saddled his donkey, and went to Achish at Gath to seek his slaves. And Shimei went and brought his slaves from Gath. And Solomon was told that Shimei had gone from Jerusalem to Gath and had come back. Then the king sent and called for Shimei, and said to him, "Did I not make you swear by the LORD, and warn you, saying, 'Know for certain that on the day you go out and travel anywhere, you shall surely die'? And you said to me, 'The word I have heard is good.' Why then have you not kept the oath of the LORD and the commandment that I gave you?" The king said moreover to Shimei, "You know, as your heart acknowledges, all the wickedness that you did to my father David; therefore the LORD will return your wickedness on your own head. But King Solomon shall be blessed, and the throne of David shall be established before the LORD forever." So the king commanded Benaiah the son of Jehoiada; and he went out and struck him down, and he died. Thus the kingdom was established in the hand of Solomon.

a. Do not go out from there anywhere: Shimei was associated with the household of the former King Saul, and showed himself as a threat to the House of David (2 Samuel 16:5-8). David instructed Solomon to not allow Shimei to die in peace (1 Kings 2:8). Solomon began dealing with Shimei by placing him under house arrest.

b. The saying is good: Shimei knew that Solomon was merciful and generous to him. He not only agreed with the arrangement, he was also grateful for it.

c. Why then have you not kept the oath of the LORD and the commandment that I gave you? Solomon extended mercy to Shimei, but Shimei abused it and took advantage of it. It seems to have mainly been a matter of neglect or forgetfulness, but it is criminal to neglect or forget a royal covenant.

d. Thus the kingdom was established in the hand of Solomon: This chapter demonstrates that Solomon's throne was secure at an early date, not like the reign of David or Solomon.

i. This initial demonstration of justice was important for Solomon to perform. "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." (Clarke)

ii. "Oh that we would be as quick in slaying our arch-rebels, those predominant sins that threaten our precious souls!" (Trapp)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 2 (Chapter Introduction)

Overview

1Ki 2:1, David, having given a charge to Solomon, 1Ki 2:3, of religiousness; 1Ki 2:5, of Joab; 1Ki 2:7, of Barzillai; 1Ki 2:8, of Shimei; 1Ki 2:10, dies; 1Ki 2:12, Solomon succeeds; 1Ki 2:13, Adonijah, moving Bath-sheba to sue unto Solomon for Abishag, is put to death; 1Ki 2:26, Abiathar, having his life given him, is deprived of the priesthood; 1Ki 2:28, Joab fleeing to the horns of the altar, is there slain; 1Ki 2:35, Benaiah is put in Joab’s room, and Zadok in Abiathar’s; 1Ki 2:36, Shimei, confined to Jerusalem, by occasion of going thence to Gath, is put to death.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 2 (Chapter Introduction)

KINGS CHAPTER 2

David lying on his death-bed, giveth charge to Solomon of a religious life, 1Ki 2:1-4 . Of Joab, Barzillai, and Shimei, 1Ki 2:5-9 . He dieth: Solomon succeedeth, 1Ki 2:10-12 . Adonijah suing for Abishag, is put to death, 1Ki 2:13-25 . Abiathar is deprived of the priesthood, 1Ki 2:26,27 . Joab fleeing to the horns of the altar is slain there, 1Ki 2:28-34 . Benaiah is put in Joab’ s room, and Zadok in Abiathar’ s, 1Ki 2:35 . Shimei confined to Jerusalem; going thence to Gath is put to death, 1Ki 2:36-46 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 2 (Chapter Introduction)

(1Ki 2:1-4) David's dying charge to Solomon.

(1Ki 2:5-11) David's charge as to Joab and others.

(1Ki 2:12-25) Solomon reigns, Adonijah aspiring to the throne is put to death.

(1Ki 2:26-34) Abiathar banished, Joab put to death.

(1Ki 2:35-46) Shimei is put to death.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 2 (Chapter Introduction)

In this chapter we have David setting and Solomon at the same time rising. I. The conclusion of David's reign with his life. 1. The charge he gives to Solomon upon his death-bed, in general, to serve God (1Ki 2:1-4), in particular, concerning Joab, Barzillai, and Shimei (1Ki 2:5-9). 2. His death and burial, and the years of his reign (1Ki 2:10, 1Ki 2:11). II. The beginning of Solomon's reign (1Ki 2:12). Though he was to be a prince of peace, he began his reign with some remarkable acts of justice, 1. Upon Adonijah, whom he put to death for his aspiring pretensions (1Ki 2:13-25). 2. Upon Abiathar, whom he deposed from the high priesthood for siding with Adonijah (1Ki 2:26, 1Ki 2:27). 3. Upon Joab, who he put to death for his late treasons and former murders (1Ki 2:28-35). 4. Upon Shimei, whom, for cursing David, he confined to Jerusalem (1Ki 2:36-38), and three years after, for transgressing the rules, put to death (1Ki 2:39-46).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 2 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 2

This chapter gives an account of the charge David gave to his son Solomon, a little before his death, to walk in the ways of the Lord, 1Ki 2:1; and of some instructions delivered to him concerning some particular persons he should either show favour to, or execute justice on, 1Ki 2:5; and the next account in it is concerning his death and burial, and the years of his reign, 1Ki 2:10; after which it relates an address of Bathsheba to Solomon in favour of Adonijah, which was refused, and the issue of it was his death, 1Ki 2:12; and the deposition of Abiathar from the priesthood, 1Ki 2:26; and the putting of Joab to death for his treason and murders, 1Ki 2:28; in whose post Benaiah was put, as Zadok was in the place of Abiathar, 1Ki 2:35; and lastly the confinement of Shimei in Jerusalem, who had cursed David, 1Ki 2:36; who upon transgressing the orders given him was put to death, 1Ki 2:39.