CRITICAL AND EXPLANATORY NOTES.—
1 Kings 2:37. Thy blood shall be upon thine own head—The legal form of the sentence of death (Leviticus 10:9; Leviticus 10:11-12, etc.).
1 Kings 2:38. Dwelt in Jerusalem many days; וָמִים רַבִּים
1 Kings 2:42. The word that I have heard is good. Pointed sometimes thus,—“The word is good; I have heard.”
1 Kings 2:46. So the king commanded—that he died—This was not merciless rigour. Shimei had committed perjury, had acted deceitfully and independently—not petitioning Solomon for leave; and having added to high treason (1 Kings 2:44) this crime of violating his oath though on keeping it his life hung, retribution was imperative. Kingdom was established בְּיָך, in or by the hand, i.e., in the possession of Solomon, or by his administration.
HOMILETICS OF 1 Kings 2:36-46
THE RETRIBUTION OF A CURSE
It is a striking testimony to the power of Christianity, that those who have been trained under its influence find much that is painful to their feelings in transactions which would, even in modern times, appear perfectly reasonable, just, and even laudable, among Eastern nations. The greatest oriental magnates were animated by the spirit of the age in which they lived; and we might as well complain that they travelled from Dan to Beersheba on the slow-footed ass, rather than by the rapid rail, as that they were not in all things actuated by the spirit of a later revelation and a later time. The series of stern retributions recorded in this chapter must be viewed and interpreted in the light of the times in which they took place. Many have complained that in the case of Shimei an unwonted measure of severity is shown. There is much force in the remarks made by Dr. Kitto:—“Upon the whole, it seems to us that in this incident, as in many other austere circumstances of Scripture history, the apparent difficulty disappears, or becomes greatly attenuated, when all the circumstances are closely weighed, and when we contemplate the subject not exclusively from our own point of view, but from that of contemporaries, and in connection with influences—religious, political, and social—very different from our own, but which some degree of careful study may enable us to realize. The more this is done, the more ‘digestible’ many of the hardest things of Scripture history will appear. One thing is certain, that there is not a word or hint in the Sacred Book to show that the conduct of David and Solomon to Joab, Shimei, Adonijah, or Abiathar, was regarded as other than perfectly right and just, if not laudable, by the people of the age and country in which David and Solomon lived. Indeed, we may be sure that Solomon was too sagacious to disfigure the commencement of his reign by acts abhorrent to the public opinion of his time. And if he had that sanction—as we are sure he had—we feel that, in matters not affecting any principle of God’s ancient law, we have no right to stigmatise his conduct as unjust or barbarous, although, with our keener sense—with our Christian and occidental perceptions—of human obligations, we turn with relief from the grim severities of this blood-stained page.” In reviewing the conduct and fate of Shimei observe:—
I. That a curse is the offspring of a spirit of bitter rancour and hostility. Shimei was of the house of Saul, and strongly resented the loss of royalty to the Benjamites, and all prospect of preferment to himself. He unjustly charged David with being the cause of the ruin of the Sauline dynasty, and conceived a violent hatred towards him. While David was in prosperity and power, Shimei dared not assail him; but when, in a day of adversity, David and his followers had in their flight come to Bahurim, Shimei came out from his house, situated on an elevated ridge near the roadside, and poured on the humbled and distressed monarch a torrent of outrageous curses (2 Samuel 16:5-13). The greatest swearer is the greatest coward. There are men with hearts so full of hatred, malice, and all uncharitableness, that their lips constantly burn with freshly uttered blasphemies; their stomachs are so foul that they must needs spit up the loathsome venom with which they are overcharged, and they care not on whom it shall fall. If there is no special object of their spite before them, they will curse all round, and end by cursing themselves. To curse is the most contemptible method of revenge; it is an evidence of utter impotency, and a horrid revelation of a most fiendish nature. Just as Shimei cast dust (ib. 1 Kings 5:13) which would be harmless to those he abused, and would doubtless be blown again into his own eyes, so the curses of the vile blasphemer often return in fearful retribution upon himself. Shimei was a dangerous, bad man, equal to any intrigue, and finding his recreation in plotting wickedness. With some monarchs such a man would not be suffered to be at large. There are some men who are not fit to be trusted out of sight, and the swearer is often of that class.
II. That the retribution of a curse is sometimes mercifully delayed.
1. The delay affords space for repentance and reformation. The evildoer misapprehends the slowness of the Divine punishment, as though it were an evidence of weakness. God hesitates, that man may relent and find forgiveness. But, oh! the blindness of the human heart—“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Ecclesiastes 8:11). The lull in the tempest enables the skilful mariner to repair damages, and prepare for the worst; so the stillness of God should suggest to the sinner the importance of a prompt and penitent search after salvation.
2. The delay is conditional (1 Kings 2:36-37). Shimei was to be a prisoner at large in Jerusalem, and not to pass a certain boundary outside the city, formed by a circle drawn from the brook Kidron. To infringe that condition, on any pretence whatever, would render him worthy of death. “Besides the old grudge no doubt Solomon saw cause to suspect the fidelity of Shimei, as a man who was ever known to be hollow to the house of David. The obscurity of a country life would easily afford him more safe opportunities of secret mischief; many eyes shall watch him in the city; he cannot look out unseen, he cannot whisper unheard. Upon no other terms shall he enjoy his life, which the least straying shall forfeit.”—Bp. Hall. All our blessings are conditional. As a limit was fixed for the restless Shimei, so is it necessary that we should set a limit to our affections, desires, and ambitions.
3. The mercy of delayed retribution should be gratefully acknowledged (1 Kings 2:38). Shimei recognized the justice and clemency of the conditions imposed on him, and solemnly pledged himself to observe them. He looked for death, and lo! life was continued. The sinner has reason to praise God for every moment his punishment is delayed. He best shows his gratitude for the gracious respite by striving to be obedient. St. Bernard, one of the holiest of the church’s saints, was in the habit of constantly warning himself by the grave enquiry—“Bernard, for what purpose art thou here?” The thoughtful penitent may profit by frequently putting to himself the question—“For what purpose art thou spared?”
III. That the retribution of a curse is hastened by some fresh act of disobedience.
1. Man is tempted to disobedience by the love of temporal gain (1 Kings 2:39-40). Avarice is the root of all evil. The loss of two servants led Shimei to disobedience, even to forget his oath and risk his life. “Covetousness and presumption of impunity,” says Bishop Hall, “are the destruction of many a soul. Shimei seeks his servants, and loses himself! How many are there who cry out of this folly, and yet imitate it! These earthly things either are our servants, or should be. How commonly do we see men run out of the bounds set them by God’s law, to hunt after them till their souls incur a fearful judgment!”
2. Disobedience is ungrateful. Shimei had acknowledged the kind forbearance shown him, and engaged himself by an oath to observe the condition. He ignored his obligation, and forgot the kindness he had received. Forgetfulness is a reckless destroyer of gratitude, and a prolific cause of disobedience. Men sin because they “forget” the commandments of the Lord. It is the depth of ingratitude to rebel against our best benefactor, to slight his commands, to depreciate his goodness, and frustrate his purpose.
3. Disobedience is dangerous. This Shimei discovered to his cost. Let the skater disregard the warning, “Beware!” and it is no marvel if he is suddenly immersed under the treacherous ice. A certain rebel chieftain—a principal leader in one of the most sanguinary risings of the Irish against the government—died from a grievous malady contracted by his wearing poisoned boots, which, it is said, were sent him in a present. The disobedient walk in poisoned boots, and to continue the practice is sure to prove fatal (Ezekiel 18:20)!
IV. That the retribution of a curse falls at last with awful severity.
1. The grounds of retribution are rehearsed (1 Kings 2:42-45). Stress is laid upon Shimei’s violation of his own oath, and of the king’s commands. He is also reminded of his former crimes: there was no need to call witnesses in proof—his own heart was privy to it all (1 Kings 2:44). The heart is privy to much more wickedness than ever appeared without. The punishment for any one sin brings up unpleasant recollections of all the sinful past. The retribution of the wicked will be justified in the light of Divine justice, and in the reflected light of his own sinful history.
2. The retribution is complete. “So Benaiah fell upon him that he died” (1 Kings 2:46). Vengeance against rebels may sleep; it cannot die. Shimei’s fate plainly proves the truth of the word (Job 34:11; Psalms 141:10; Proverbs 5:22). Divine justice at length overtakes those whose crimes have long been unpunished, and when they least expect it. Those also who have cursed the anointed of the Lord, the eternal King of God’s realm, and who have shot their poisoned shafts at Him, shall hereafter say to the mountains, Fall on us! and to the hills, Cover us! (Luke 23:30). How weak and forgetful of his word would the king have seemed to all the people if he had let Shimei now go free, particularly with the notions then entertained about a king! (Proverbs 16:12-15; Proverbs 20:2; Proverbs 20:26).—Lange.
V. The retribution of a curse tends to strengthen the authority of government. “And the kingdom was established in the hand of Solomon” (1 Kings 2:46). All malcontents and rebels were now removed or subdued: his own subjects were affectionately bound to him, and the surrounding nations either dreaded him, or did not think proper to make him their enemy. The union of mildness and firmness, generosity and official justice, in the conduct of the young sovereign in the treatment of his foes, must have deeply impressed the people, have increased his authority, and established his rule. It is a comforting thought to the believer, that the kingdom of Messiah is firmly established, notwithstanding the rage and tumult of His adversaries. In Him the throne of David is established for ever (1 Kings 2:45; see also 2 Samuel 7:13; 2 Samuel 7:16; Psalms 89:4; Psalms 89:36, &c.) The time is approaching when all the enemies of Christ shall perish, and His righteous government be universally acknowledged and obeyed.
LESSONS:—
1. A swearer is always something worse.
2. A foul mouth is its own condemnation.
3. The impenitent blasphemer will be rigorously punished.
GERM NOTES ON THE VERSES
1 Kings 2:36. “Build thee an house in Jerusalem.” Shimei was no further to be trusted than he might be seen, and is therefore confined and kept within compass. So should our deceitful hearts be dealt with. Set a jealous eye upon them, or else they will give you the slip, as David’s did (Psalms 39:1-2). He said he would look to his ways and bridle his tongue; but presently after he shows how he broke his word (1 Kings 2:3).
1 Kings 2:36-37. The power of evil circumscribed.
1. Though evil is a power, it is not the greatest power.
2. Evil is checked and limited by the superior power of law.
3. Law enforces its authority by adequate penalties.
4. When the limits of law are transgressed, its penalties are inflicted.
5. The extreme penalty of violated law is death.
1 Kings 2:39. The temptations of avarice.
1. Are irresistible to the depraved.
2. Lead to the transgression of hitherto observed restrictions.
3. Allure the victim to inevitable destruction.
“And they told Shimei”—either for good or for evil will; so shall a man sooner or later hear of his faults, either by his friends or his foes; and malice, though an ill judge, may be a good informer.—Trapp.
1 Kings 2:40. “And Shimei went to Gath. Sin, the way of death. The walker therein is—
1. Passion-blinded.
2. Devil-driven.
3. Judgment-stricken.
—“And it was told Solomon.” Kings have long ears, and more eyes than their own.
1 Kings 2:42-43. The precept here was a mutual adjuration. Shimei swore not to go; Solomon swore his death if he went. The one oath must be revenged; the other must be kept. If Shimei were false in offending, Solomon will be just in punishing.—Bishop Hall.
Oaths should bind to good abearance (behaviour); but some can play with them as apes do with nuts, or monkeys with their collars, which they slip on and off again at pleasure.—Trapp. Perjury is a crime for which the avenging God will visit.
1 Kings 2:41-46. This proceeding appears very harsh to the subjective modern view of history. Shimei has surely, it is thought, committed no great offence, if he has brought back his slaves, which he probably bought and paid for with hard cash, and thus helped himself to his own lawful property. Perhaps he thought also that his journey to Gath was no transgression of the royal command, because he did not require to cross the Kidron. On such grounds expositors have endeavoured to excuse Shimei, and, at the same time, to prove Solomon’s rigour. But Shimei cannot be exculpated. The subtle evasion is refused by the plain words of the text, which forbid him to go any whither out of Jerusalem (1 Kings 2:36; 1 Kings 2:42); and the reference to the cash which his slaves may have cost him is no less an empty argument. If Shimei wished to remain true to his oath, he should have informed the king of the flight of his slaves, petitioned him for leave to bring them back, and awaited his directions; but he ought not to have lightly broken his oath. In his perjury lay his guilt, and he had no excuse, as Solomon showed him; to which was added his high treason against David. In the punishment of his crime Solomon thus only vindicated the Divine right, and might therefore have regarded it as a retribution suspended over Shimei for his transgression, for which God will bless him by the fulfilment of the promise made to David of the perpetual duration of his throne.—Keil.
A sure, though late judgment attends those that dare lift up either their hand or tongue against the sacred persons of God’s vicegerents. How much less will the God of heaven suffer unavenged the insolencies and blasphemies against His own Divine Majesty! It is a fearful word, He should not be just if he should hold these guiltless.—Bishop Hall.