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Solomon was told that Shimei had gone from Jerusalem to Gath, and had come again.
The king sent and called for Shimei, and said to him, “Didn’t I adjure you by Yahweh, and warn you, saying, ‘Know for certain, that on the day you go out, and walk anywhere else, you shall surely die?’ You said to me, ‘The saying that I have heard is good.’ Why then have you not kept the oath of Yahweh, and the commandment that I have instructed you with?”
1 Kings 2:41-43 sits inside this longer paragraph.
Shimei arose, saddled his donkey, and went to Gath to Achish, to seek his slaves; and Shimei went, and brought his slaves from Gath. Solomon was told that Shimei had gone from Jerusalem to Gath, and had come again.
The king sent and called for Shimei, and said to him, “Didn’t I adjure you by Yahweh, and warn you, saying, ‘Know for certain, that on the day you go out, and walk anywhere else, you shall surely die?’ You said to me, ‘The saying that I have heard is good.’ Why then have you not kept the oath of Yahweh, and the commandment that I have instructed you with?” The king said moreover to Shimei, “You know in your heart all the wickedness that you did to David my father. Therefore Yahweh will return your wickedness on your own head. But king Solomon will be blessed, and David’s throne will be established before Yahweh forever.” So the king commanded Benaiah the son of Jehoiada; and he went out, and fell on him, so that he died. The kingdom was established in the hand of Solomon.
Solomon was told that Shimei had gone from Jerusalem to Gath, and had come again.
The king sent and called for Shimei, and said to him, “Didn’t I adjure you by Yahweh, and warn you, saying, ‘Know for certain, that on the day you go out, and walk anywhere else, you shall surely die?’ You said to me, ‘The saying that I have heard is good.’
Why then have you not kept the oath of Yahweh, and the commandment that I have instructed you with?”
And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again.
And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good.
Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?
And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come back.
And the king sent and called for Shimei, and said unto him: 'Did I not make thee to swear by the LORD, and forewarned thee, saying: Know for certain, that on the day thou goest out, and walkest abroad any whither, thou shalt surely die? and thou saidst unto me: The saying is good; I have heard it.
Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?'
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain On vv41–43 1Ki 2:41 And it was told Solomon that Shimei…
1Ki 2:41 And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again.
Ver. 41. And it was told Solomon.] Kings have long ears, and more eyes than their own.
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And was come again.] He thought by a secret escape and a speedy return haply to do it unnoticed.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv41, 43 It was told Solomon, who doubtless had his spies…
It was told Solomon, who doubtless had his spies appointed to observe him in all his motions.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv41–43 And the king sent and called for Shimei,.... He…
And the king sent and called for Shimei,.... He sent messengers to him, and by them ordered him to come to him, who accordingly came:
and he said unto him, did not I make thee swear by the Lord; which, though not before mentioned, was no doubt done, nor did Shimei deny it:
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and protested unto thee; that is, declared before witnesses:
saying, know for certain, that on the day thou goest out; namely, out of the city of Jerusalem:
and walkest abroad any whither; further at most than the brook Kidron, or any other place equally distant from Jerusalem, on any side of it; for when he went to Gath, he did not go over Kidron, but went the road the other way around. Kidron lay to the east, and Gath to the west of Jerusalem: now the protestation made to him was, that if he went out of Jerusalem any way,
that thou shalt surely die; it would be sure and certain death to him:
and thou saidst unto me, the word that I have heard is good; not only he promised to obey it, and that with an oath, but declared it was agreeable and acceptable to him, and therefore the offence was a very aggravated one.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain On v43 1Ki 2:43-44. Why hast thou not kept the oath…
1Ki 2:43-44. Why hast thou not kept the oath of the Lord? — He lay under the guilt of two crimes: of disobeying the king’s express command, and violating his oath to God, which latter Solomon terms the oath of the Lord, because it was taken in the Lord’s presence, and the Lord was called upon as a witness of it, and as the avenger of all such violations, and because the law of the Lord obliged him to the performance of it. The wickedness which thy heart is privy to — For which thine own conscience accuseth thee, and there is no need of other witnesses. The Lord shall return — God hath punished thee for thy former wickedness, by suffering thee to expose thyself to thy deserved death.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v42 Did I not make thee to swear - The…
Did I not make thee to swear - The Septuagint add to 1Ki 2:37 a clause stating that Solomon “made Shimei swear” on the day when he commanded him to reside at Jerusalem.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv42–43 42. Did I not make thee to swear by…
42. Did I not make thee to swear by the Lord] There is no mention of an oath in the previous part of the narrative (1Ki_2:37), but the solemnity of the charge was probably so enforced. The LXX, making both portions of the story to correspond, inserts in 1Ki_2:37 ‘and the king made him to swear in that day.’
The word that I have heard] ‘The saying &c.’ as in 1Ki_2:38. The same Hebrew will thus have the same English.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv41–43 And it was told Solomon that Shimei had gone…
And it was told Solomon that Shimei had gone from Jerusalem to Gath and was come again. He, no doubt, persuaded himself that his immediate return, especially when taken in connexion with the object of his journey, would excuse him to the king. He would perhaps argue that a magnanimous sovereign like Solomon could never deal hardly with one who thus placed his life in his hands. He can hardly have built his hopes on his not having crossed the Kidron, for he must have perfectly understood that he was to go no whither.
HOMILIES BY J. WAITE. Vers. 41-46.
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Retributions.
This is one example of the way in which Solomon carried out David"s dying command, as given in verses 5-9. Shimei"s violation of his promise in reference to not leaving Jerusalem, though the immediate occasion, was thus not the real reason of his punishment. He had been all along a doomed man. A great deal in David"s command in reference to these men that we cannot regard with complacency; so far as there was anything of personal vindictiveness in it, our moral sense condemns it. Would it not have been more magnanimous if with his dying breath he had freely forgiven these old offenders? Solomon"s conduct, however, wears a different aspect. A father"s word would be to him an imperious authority; to vindicate a father"s honour the instinctive impulse of filial affection; to avenge the innocent blood a sacred obligation. Moreover, these men deserved their fate. Joab had been a traitor and murderer; Abiathar had abused the sanctity of his priestly office by helping the cause of the usurper; Shimei had "cursed the Lord"s anointed." This incident suggests
I THE ETERNAL LAW THAT WRONG DOING MUST BE FOLLOWED BY ITS DUE RECOMPENSE. Recognise the Divine element in this act of human retribution. There is a Nemesis that tracks the steps of the transgressor, and sooner or later overtakes him; not a natural law merely, but an intelligent Divine will and power. The superstition of the Melitans had a deep and solemn truth in it. (Act_28:4) Striking correspondence often between the sin and the penalty. Men suffer in forms resembling the injury they inflict. "Whoso sheddeth man"s blood," etc. "All they that take the sword," etc. The weapon used wrongfully recoils upon the head of him who wielded it. "Curses, like birds, come home to roost." In the teaching of Christ and His apostles, however, the law of retribution appears, not in its old Bare, crude form, but in a more vital and spiritual form. New Testament idea sin bears within itself the germ of its own punishment. The penalty is a development rather than an arbitrary infliction. "Sin, when it is finished, bringeth forth death." Sin may be divinely forgiven, and yet go on to produce in this world all sorts of bitter fruits. "May one be pardoned and retain the offence?" No; but the pardoned ruin may retain in himself the evil effects of what he has done, and see, with infinite remorse, the evil effects in others. The sin, as a "finished" fact, takes its place in the general procession of cause and effect, independently of God"s mercy to the transgressor. On the other hand, the worst retribution is in the moral nature of the sinner himself.
There is no future pang Can deal that justice on the self condemn"d He deals on his own soul." (Manfred. )
(E.g., SHAKESPEARE"S Macbeth; MILTON"S Satan. )
No escape from this retribution but in "the cross." "The blood of Jesus Christ his Son," etc. It will not wipe out all the effects of transgression, but it will arrest the eternal penalty, and perfectly cleanse the fountain from which the evil springs.
II THE NOBLENESS OF A TRUTHFUL AND FEARLESS DISCHARGE OF DUTY. Solomon"s deed a homage to the sense of duty. Magnanimity blended with severity. He spares Abiathar, but has no mercy on Joab and Shimei. Note the reasons of this distinction. As a "man of peace" he had no love for this retributive work. It might involve him in trouble. But he shrinks not from doing the thing he conceives to be right. Men often constrained by force of circumstances, or persuasion of a Divine voice within them, to do what they have no natural inclination for doing. Essence of all moral nobleness to make duty rather than inclination or policy the law of one"s life. In men of highest nature conscience is the ruling power. However it may appear, that Life is the most blessed which is the most perfect homage to the law of right
II THE SUPERIORITY OF CHRISTIAN ETHICS ABOVE THE MORAL STANDARD OF OLDEN TIMES. In following the chronicles of these old Hebrew kings we feel that we are moving in a moral region of somewhat dim light and low level. It must needs be so if there is a real law of development in Scripture and the dispensations of God. We may recognise the working of Divine principles of truth and righteousness amid the confusions of the time, and yet feel that we have in the law of Christ a far higher rule of conduct. We admit what is good in David and Solomon, but HE is our model who, on the cross of sacrifice, prayed, "Father, forgive them, for they know not what they do. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv41, 43 General Information:
General Information:
King Solomon judges Shimei for leaving Jerusalem.
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Solomon was told
This can be translated in active form. AT: "someone told Solomon" (See: Active or Passive)
Did I not make you swear ... saying, 'Know ... die'?
Solomon is reminding Shimei of what Shimei had promised. AT: "You know very well that I made you swear ... saying, 'Know ... die'!" (See: Rhetorical Question)
translationWords
Solomon
oath
Yahweh
testimony
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.