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.).
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.
Solomon granted Abiathar a parole for participating in Adonijah's rebellion. By removing him from his office he cut off Eli's last descendant thereby fulfilling God's prophecy to Eli (1 Sam. 2:27-36). Eli's fertility ended because he had not obeyed God's Law faithfully. The writer of Kings drew special attention to God's bringing this to pass (v. 27).
Perhaps because Solomon had shown Adonijah mercy when he fled to the altar (1:50-52) Joab sought refuge from Solomon for participating in Adonijah's rebellion there too. Joab, however, was a murderer as well as a rebel. Consequently Solomon had him executed in obedience to the Mosaic Law (Exod. 21:14). Manslayers, but not murderers, received sanctuary at the altar. David's house shared the guilt for Joab's murders as long as he remained alive (v. 31). By executing him Solomon cleared the way for God to bless him and his throne. God would punish Joab's house but bless David's house (v. 33). Solomon honored Joab for his service to David by burying him in his own land in Judah (v. 34; cf. 2 Sam. 2:32).
David had warned Solomon to keep Shimei under close observation and to put him to death (vv. 8-9). Evidently David realized because of Shimei's past actions that it would only be a matter of time before he would do something worthy of death, probably rebel against Solomon's authority. Solomon made Jerusalem Shimei's prison. Jerusalem was only "a small acropolis city, whose circumference has been estimated at 4500 feet."32Solomon kept Shimei from reuniting with the other Benjamites. When Shimei left the city he flagrantly rebelled against Solomon's authority. Leaving the city in itself was no great crime, but the fact that Solomon had specifically forbidden it made it very serious. Thus Shimei's disregard for and disobedience to the will of the Lord's anointed resulted in his death.
All of Solomon's dealings with these enemies who had conspired against the Lord's anointed and violated the Mosaic Law show that the new king had a firm commitment to keeping that Law. Moreover Solomon was also merciful and wise, traits of God Himself, who blessed Solomon with these characteristics as His son because of Solomon's commitment to Him. This section also vividly portrays the fate of people who oppose God: disenfranchisement (in the case of Abiathar) and death (in the cases of Adonijah, Joab, and Shimei).
"Taken as a whole, 2 Sam. 9-20; 1 Kgs. 1-2 is one of the most powerful indictments of sin in the Bible. But this material has to do with more than judgment. Running parallel to the nemesis of judgment are the grace and providence of God. The child born of the adulterous union died, but another son was born to David and Bathsheba (2 Sam. 12:15-25). David almost lost his kingdom to Absalom, but God defeated the counsel of Ahithophel and David regained his throne (2 Sam. 16:15-17:14). The ultimate good in this tangle of events was the accession of that son of David whom the LORD loved (2 Sam. 12:24-25), who ended the disruption in David's family and established the kingdom in strength and peace. Good and evil mingle together in these events. But God is able to achieve his purposes in the midst of and in spite of evil. Even that which is meant for evil God can turn to good (Gen. 45:8; 50:20; Ps. 76:9). The supreme example of this, of course, was the turning of Good Friday into Easter."33
"The major canonical and theological issue this section raises is the fulfillment of the Davidic Covenant."34
"Historically, Israel is at a crossroads. From this moment on one sees a drastic shift from semidemocratic tribal rule (maintained to some extent in David's administration) to a typical despotic city-state."35
