the king summoned Shimei and said to him, "Did I not make you swear by the LORD and warn you, 'On the day you leave and go elsewhere, know for sure that you will die'? And you told me, 'The sentence is fair; I will comply.' So the king summoned ShimeiIn this passage, the "king" refers to King Solomon, who had recently ascended to the throne of Israel. The act of summoning Shimei is significant, as it demonstrates Solomon's authority and the seriousness of the situation. Shimei, a member of the tribe of Benjamin, had previously cursed Solomon's father, King David. The Hebrew root for "summoned" (קרא, qara) implies a calling or a proclamation, indicating the formal and authoritative nature of Solomon's command. This reflects the king's role as a judge and enforcer of justice in the kingdom. and said to him
The phrase "and said to him" introduces the direct communication between Solomon and Shimei. In the ancient Near Eastern context, direct speech was a powerful tool for conveying authority and intent. Solomon's words are not merely a conversation but a legal pronouncement. The Hebrew verb "said" (אמר, amar) is often used in the context of declarations and commands, underscoring the weight of Solomon's words. Did I not make you swear by the LORD
Here, Solomon reminds Shimei of the oath he took "by the LORD." The invocation of the LORD's name in an oath was a solemn and binding act in ancient Israelite culture. The Hebrew word for "swear" (שבע, shaba) is related to the concept of making a covenant or a solemn promise. By swearing by the LORD, Shimei was invoking the highest authority, making his promise unbreakable under divine witness. and warn you
The act of warning (הזהיר, hazir) is crucial in this context. Solomon had previously given Shimei a clear and explicit warning about the consequences of his actions. This reflects the biblical principle of justice, where individuals are given fair notice of the laws and the repercussions of breaking them. The warning serves as a reminder of the king's mercy and the opportunity for Shimei to choose obedience. saying, ‘On the day you leave and go elsewhere
This phrase sets the condition of the oath. The specificity of "the day you leave and go elsewhere" highlights the importance of obedience to the king's command. The Hebrew word for "leave" (יצא, yatza) implies a departure or an exit, while "go elsewhere" (הלך, halak) suggests a journey or movement away from a designated place. This condition underscores the seriousness of remaining within the boundaries set by the king. know for sure that you will die’?
The phrase "know for sure" (ידע תדע, yada tada) emphasizes certainty and inevitability. The repetition of the root word for "know" in Hebrew intensifies the assurance of the consequence. The declaration "you will die" (מות תמות, mot tamut) is a legal sentence, reflecting the justice system of ancient Israel where certain actions warranted capital punishment. This underscores the gravity of breaking an oath made before the LORD. And you told me, ‘The sentence is fair; I will comply.’
Shimei's response acknowledges the fairness of the king's decree. The word "fair" (טוב, tov) in Hebrew conveys a sense of goodness, appropriateness, or justice. By agreeing that the sentence is fair, Shimei admits the righteousness of Solomon's judgment. His promise to "comply" (שמע, shama) indicates a commitment to obedience, which he ultimately fails to uphold. This highlights the biblical theme of accountability and the consequences of failing to honor one's word before God and man. Persons / Places / Events 1. King SolomonThe son of David and Bathsheba, Solomon is the king of Israel at this time. He is known for his wisdom and is in the process of establishing his rule by dealing with potential threats to his kingdom. 2. ShimeiA member of the tribe of Benjamin who had previously cursed King David. Solomon had initially shown him mercy but placed him under house arrest in Jerusalem, warning him not to leave the city. 3. JerusalemThe capital city of Israel and the center of religious and political life. It is where Shimei is confined and where Solomon rules. 4. The LORDThe covenant name of God, Yahweh, who is invoked in the oath that Shimei swears. This highlights the seriousness of the vow. 5. OathA solemn promise made by Shimei to Solomon, sworn by the LORD, indicating the gravity and binding nature of his commitment. Teaching Points The Seriousness of OathsOaths made before God are binding and should not be taken lightly. Shimei's failure to honor his oath led to severe consequences. Consequences of DisobedienceDisobedience to clear instructions, especially those involving a vow to God, can lead to dire outcomes. Shimei's account is a cautionary tale about the importance of obedience. Wisdom in LeadershipSolomon's handling of Shimei demonstrates the need for wisdom and discernment in leadership, balancing mercy with justice. The Role of AccountabilityShimei's accountability to Solomon reflects our accountability to God and others in our commitments and actions. The Importance of IntegrityIntegrity in keeping one's word is crucial for maintaining trust and honor before God and people. Bible Study Questions 1. What does Shimei's account teach us about the importance of keeping our promises, especially those made to God? 2. How does Solomon's response to Shimei's disobedience reflect the balance between justice and mercy? 3. In what ways can we apply the principle of accountability in our own lives, particularly in our commitments to others? 4. How does the concept of integrity, as seen in Shimei's failure, relate to Jesus' teachings in the New Testament? 5. What are some practical steps we can take to ensure that we honor our vows and commitments, both to God and to others? Connections to Other Scriptures 2 Samuel 16Provides background on Shimei's cursing of David, which sets the stage for Solomon's dealings with him. Ecclesiastes 5Discusses the importance of keeping vows made to God, which relates to Shimei's broken oath. Matthew 5Jesus teaches about the seriousness of oaths, emphasizing integrity in speech and actions. People Abiathar, Abishag, Abner, Absalom, Achish, Adonijah, Amasa, Anathoth, Barzillai, Bathsheba, Benaiah, David, Eli, Gera, Haggith, Jehoiada, Jether, Joab, Maacah, Maachah, Ner, Shimei, Solomon, Zadok, ZeruiahPlaces Anathoth, Bahurim, Gath, Hebron, Jerusalem, Jordan River, Kidron, Mahanaim, ShilohTopics Abroad, Adjure, Admonish, Anywhere, Calleth, Caused, Certainly, Death, Depart, Didn't, Die, Forewarned, Forth, Goest, Hast, Leave, Oath, Obey, Overtake, Protest, Protested, Protesting, Sayest, Saying, Shimei, Shim'e-i, Solemnly, Summoned, Sure, Surely, Swear, Testify, Walk, Walkest, Warn, Whatever, Wherever, WhitherDictionary of Bible Themes 1 Kings 2:36-45 7240 Jerusalem, history Library The Horns of the Altar
WE MUST tell you the story. Solomon was to be the king after David, but his elder brother, Adonijah, was preferred by Joab, the captain of the host, and by Abiathar, the priest; and, therefore, they got together, and tried to steal a march upon dying David, and set up Adonijah. They utterly failed in this; and when Solomn came to the throne Adonijah was afraid for his life, and fled to the horns of the altar at the tabernacle for shelter. Solomn permitted him to find sanctuary there, and forgave …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885"He Ascended into Heaven:" Believe. "He Sitteth at the Right Hand of the Father...
11. "He ascended into heaven:" believe. "He sitteth at the right hand of the Father:" believe. By sitting, understand dwelling: as [in Latin] we say of any person, "In that country he dwelt (sedit) three years." The Scripture also has that expression, that such an one dwelt (sedisse) in a city for such a time. [1791] Not meaning that he sat and never rose up? On this account the dwellings of men are called seats (sedes). [1792] Where people are seated (in this sense), are they always sitting? Is …
St. Augustine—On the Creeds Whether Curiosity Can be About Intellective Knowledge?
Objection 1: It would seem that curiosity cannot be about intellective knowledge. Because, according to the Philosopher (Ethic. ii, 6), there can be no mean and extremes in things which are essentially good. Now intellective knowledge is essentially good: because man's perfection would seem to consist in his intellect being reduced from potentiality to act, and this is done by the knowledge of truth. For Dionysius says (Div. Nom. iv) that "the good of the human soul is to be in accordance with reason," …
Saint Thomas Aquinas—Summa Theologica Whether the Angels have Bodies Naturally United to Them?
Objection 1: It would seem that angels have bodies naturally united to them. For Origen says (Peri Archon i): "It is God's attribute alone---that is, it belongs to the Father, the Son, and the Holy Ghost, as a property of nature, that He is understood to exist without any material substance and without any companionship of corporeal addition." Bernard likewise says (Hom. vi. super Cant.): "Let us assign incorporeity to God alone even as we do immortality, whose nature alone, neither for its own sake …
Saint Thomas Aquinas—Summa Theologica Whether the Natural Law Can be Changed?
Objection 1: It would seem that the natural law can be changed. Because on Ecclus. 17:9, "He gave them instructions, and the law of life," the gloss says: "He wished the law of the letter to be written, in order to correct the law of nature." But that which is corrected is changed. Therefore the natural law can be changed. Objection 2: Further, the slaying of the innocent, adultery, and theft are against the natural law. But we find these things changed by God: as when God commanded Abraham to slay …
Saint Thomas Aquinas—Summa Theologica The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence …
Andrew Murray—The Two Covenants "The King Kissed Barzillai. " 2 Sam. xix. 39
And no wonder, for David could appreciate a real man when he saw him, and so does David's Lord. I.--LOYALTY IS PRECIOUS TO THE KING OF KINGS. In the days when the son of Jesse had but few friends, it was a precious thing to be treated in the style Barzillai and his neighbours entertained him (see 2 Sam. xvii. 27-29). They were rich farmers, and had land which brought forth with abundance, so were able to act with princely hospitality to the fugitive monarch. But plenty may live with avarice, and …
Thomas Champness—Broken Bread What Manner of Man Ought not to Come to Rule.
Wherefore let every one measure himself wisely, lest he venture to assume a place of rule, while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (Lev. xxi. 17). And it is also immediately subjoined; …
Leo the Great—Writings of Leo the Great Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version, …
E. P. Barrows—Companion to the Bible Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known Fifth Sunday after Trinity Exhortation to the Fruits of Faith.
Text: 1 Peter 3, 8-15. 8 Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded: 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. 10 For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: 11 And let him turn away from evil, and do good; Let him seek peace, and pursue it. 12 For the eyes of …
Martin Luther—Epistle Sermons, Vol. III Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 2:42 NIV1 Kings 2:42 NLT1 Kings 2:42 ESV1 Kings 2:42 NASB1 Kings 2:42 KJV
1 Kings 2:42 Commentaries
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