1 Kings 2:40

Shimei went to Gath to find his runaway slaves. This broke the agreement he made. He did no cross the Kidron Valley, but both parties knew the penalty applied if he went anywhere else. Shimei broke his promise to the Lord (1 Kings 2:43) and had a history of hostility toward David (2 Samuel 16:5–13; 19:16–23). Because of this, Solomon told Benaiah to execute him.

the king sent and called for Shimei--He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David [Kg1 2:42-44].

Here is, I. The preferment of Benaiah and Zadok, two faithful friends to Solomon and his government, Kg1 2:35. Joab being put to death, Benaiah was advanced to be general of the forces in his room, and, Abiathar being deposed, Zadok was made high priest in his room, and therein was fulfilled the word of God, when he threatened to cut off the house of Eli (Sa1 2:35), I will raise me up a faithful priest, and will build him a sure house. Though sacred offices may be disgraced, they shall not be destroyed, by the mal-administration of those that are entrusted with them, nor shall God's work ever stand still for want of hands to carry it on. No wonder that he who was a king so immediately of God's making was empowered to make whom he though fit high priest; and he exercised this power with equity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his house were of Ithamar.
II. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahurim, expecting perhaps no better than Adonijah's doom, being conscious of his enmity to the house of David; but Solomon knows how to make a difference of crimes and criminals. David had promised Shimei his life for his time. Solomon is not bound by that promise, yet he will not go directly contrary to it. 1. He confines him to Jerusalem, and forbids him, upon any pretence whatsoever, to go out of the city any further than the brook Kidron, Kg1 2:36, Kg1 2:37. He would suffer him to continue at his country seat lest he should make mischief among his neighbours, but took him to Jerusalem, where he kept him prisoner at large. This might make Shimei's confinement easy to himself, for Jerusalem was beautiful for situation, the joy of the whole earth, the royal city, the holy city (he had no reason to complain of being shut up in such a paradise); it would also make it the more safe for Solomon, for there he would have him under his eye and be able to watch his motions; and he plainly tells him that if he ever go out of the rules he shall certainly die for it. This was a fair trial of his obedience, and such a test of his loyalty as he had no reason to complain of. He has his life upon easy terms: he shall live if he will but be content to live at Jerusalem. 2. Shimei submits to the confinement, and thankfully takes his life upon those terms. He enters into recognizance (Kg1 2:38), under the penalty of death, not to stir out of Jerusalem, and owns that the saying is good. Even those that perish cannot but own the conditions of pardon and life unexceptionable, so that their blood, like Shimei's, must rest upon their own heads. Shimei promised, with an oath, to keep within his bounds, Kg1 2:42. 3. Shimei forfeits his recognizance, which was the thing Solomon expected; and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants (it seems, though he was a prisoner, he lived like himself, well attended) ran from him to the land of the Philistines, Kg1 2:39. Thither he pursued them, and thence brought them back to Jerusalem, Kg1 2:40. For the keeping of it private he saddled his ass himself, probably went in the night, and came home he thought undiscovered. "Seeking his servants," says bishop Hall, "he lost himself; those earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God's law, to hunt after them, till their souls incur a fearful judgment!" 4. Solomon takes the forfeiture. Information is given him that Shimei has transgressed, Kg1 2:41. The king sends for him, and, (1.) charges him with the present crime (Kg1 2:42, Kg1 2:43), that he had put a great contempt upon the authority and wrath both of God and the king, that he had broken the oath of the Lord and disobeyed the commandment of his prince, and by this it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience. Had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance was to affront him in the highest degree. (2.) He condemns him for his former crime, cursing David, and throwing stones at him in the day of his affliction: The wickedness which thy heart is privy to, Kg1 2:44. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses. That wickedness which men's own hearts alone are privy to is enough, if duly considered, to fill them with confusion, in expectation of its return upon their own heads; for if the heart be privy to it, God is greater than the heart and knoweth all things. Others knew of Shimei's cursing David, but Shimei himself knew of the wicked principles of hatred and malice against David which he displayed in cursing him and that his submission was but feigned and forced. (3.) He blessed himself and his government (Kg1 2:45.): King Solomon shall be blessed, notwithstanding Shimei's impotent curses, which perhaps, in fury and despair, he now vented freely: Let them curse, but bless thou. And the throne of David shall be established, by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church's enemies, that, how much soever they rage, it is a vain thing they imagine. Christ's throne is established, and they cannot shake it. (4.) He gives orders for the execution of Shimei immediately, Kg1 2:46. All judgment is committed to the Lord Jesus, and, though he be King of peace, he will be found a King of righteousness; and this will shortly be his word of command concerning all his enemies, that would not have him to reign over them: Bring them forth, and slay them before me; the reproaches of those that blasphemed him will fall on themselves, to their eternal condemnation.

And Shimei - went to Gath - It is astonishing that with his eyes wide open he would thus run into the jaws of death.

And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants,.... And demand them; through the passion he was in with his servants, and his hurry to get them home, and the covetous disposition which prevailed on him, he might forget, or be tempted to neglect, the prohibition he was under not to go out of Jerusalem; or he might think Solomon had forgot it; or that he could come and go secretly without his knowledge; or if he should know of it, he might hope he would never punish him with death for so small a fault; however, so it was ordered by the providence of God leaving him to his own lust, and the temptations of Satan, that he might suffer just punishment for cursing David:

and Shimei went and brought his servants from Gath; for the king being at peace with Israel, and a tributary to them also, did not choose to detain them, but delivered them up lest it should be resented, and bring him into trouble.

Went to Gath; which, though highly dangerous, he attempted, partly, because he was blinded with covetousness and rage and against his servants, which two lusts have done, daily do, engage men to such courses and actions as are no less dangerous to their lives than this is; partly, because he thought length of time had worn this out of Solomon’ s mind, and other men’ s thoughts; and that this being done secretly and speedily, would never have come to Solomon’ s ears; or that Solomon would not be severe in this case, where it was not wantonness nor contempt of his authority, but the necessity of his household concerns, which put him upon it; and partly, because God withdrew from him the light of common prudence, and wholly left him to his own mistakes, and folly, and lusts; and withal, to the instigation of the devil, whose cunning and powerful artifices and insinuations he could not resist without Divine help.

Accession of Solomon and Establishment of his Government. - Kg1 2:12 is a heading embracing the substance of what follows, and is more fully expanded in Ch1 29:23-25. Solomon established his monarchy first of all by punishing the rebels, Adonijah (Ch1 29:13-25) and his adherents (Ch1 29:26 -35), and by carrying out the final instructions of his father (vv. 36-46).
Kg1 2:13-18
Adonijah forfeits his life. - Kg1 2:13-18. Adonijah came to Bathsheba with the request that she would apply to king Solomon to give him Abishag of Shunem as his wife. Bathsheba asked him, "Is peace thy coming?" i.e., comest thou with a peaceable intention? (as in Sa1 16:4), because after what had occurred (Kg1 1:5.) she suspected an evil intention. He introduced his petition with these words: "Thou knowest that the kingdom was mine, and all Israel had set its face upon me that I should 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 had usurped 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 the case that many of the people wished him to be king, and the fact that he had found adherents in Joab, Abiathar, and others, confirms this; but his assertion, that all Israel had set its eyes upon him as the future king, went beyond the bounds of truth. At the same time, he knew how to cover over the dangerous sentiment implied in his words in a very skilful manner by adding the further remark, that the transfer of the kingdom to his brother had come from Jehovah; so that Bathsheba did not detect the artifice, and promised to fulfil his request (Kg1 2:16.) to intercede with king Solomon for Abishag to be given him to wife. את־פּני אל־תּשׁבי, "do not turn back my face," i.e., do not refuse my request.
Kg1 2:19
When Bathsheba came to Solomon, he received her with the reverence due to the queen-mother: "he rose up to meet her" (a pregnant expression for "he rose up and went to meet her"), made a low bow, then sat 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 the Israelites (cf. Psa 110:1), also with the ancient Arabian kings (cf. Eichhorn, Monumenta Antiq. Hist. Arab. p. 220), as well as among the Greeks and Romans.
Kg1 2:20-22
To her request, "Let Abishag of Shunem be given to Adonijah thy 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 the intrigues of Adonijah: "And why dost thou ask Abishag of Shunem for Adonijah? ask for him the kingdom, for he is my elder brother; and indeed for him, and for Abiathar the priest, and for Joab the son of Zeruiah." The repetition of לו in ולו (Kg1 2:22), for the purpose of linking on another clause, answers entirely to the emotional character of the words. "For him, and for Abiathar and Joab:" Solomon said this, because these two men of high rank had supported Adonijah's rebellion and wished to rule under his name. There is no ground for any such alterations of the text as Thenius proposes. - 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 (see at Sa2 12:8 and Sa2 3:7-8). According to Sa2 16:21, this cannot have been unknown even to Bathsheba; but as Adonijah's wily words had disarmed all suspicion, she may not have thought of this, or may perhaps have thought that Abishag was not to be reckoned as one of David's concubines, because David had not known her (Kg1 1:4).
Kg1 2:23-24
Solomon thereupon solemnly swore (the formula of an oath, and the כּי introducing the oath, as in Sa1 14:44, etc.), "Adonijah has spoken this word against his own life." בּנפשׁו, at the cost of his life, as in Sa2 23:17, i.e., at the hazard of his life, or to his destruction. Sa2 23:24. "And now, as truly as Jehovah liveth, who hath established me and set me on the throne of my father David, and hath made me a house, as He said (verbatim, Sa2 7:11): yea, to-day shall Adonijah be put to death." Jehovah established Solomon, or founded him firmly, 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 upon me a family or posterity. Solomon had already one son, viz., Rehoboam, about a year old (compare Kg1 11:42 with Kg1 14:21 and Ch2 12:13).
(Note: When Thenius denies this, and maintains that Rehoboam cannot have been 41 years old when he began to reign, referring to his discussion at Kg1 14:21, he answers himself, inasmuch as at Kg1 14:21 he demonstrates the fallacy of the objections which Cappellus has raised against the correctness of the reading "41 years.")
Kg1 2:25
Solomon had this sentence immediately executed upon Adonijah by Benaiah, the chief of the body-guard, according to the oriental custom of both ancient and modern times. The king was perfectly just in doing this. For since Adonijah, even after his first attempt to seize upon the throne had been forgiven by Solomon, endeavoured to secure his end by fresh machinations, duty to God, who had exalted Solomon to the throne, demanded that the rebel should be punished with all the severity of the law, without regard to blood-relationship.
Kg1 2:26-27
Deposition of Abiathar. - The conduct of Solomon towards the high priest Abiathar is a proof how free his actions were from personal revenge or too great severity. Abiathar had also forfeited his life through the part he took in Adonijah's conspiracy; but Solomon simply sent him to Anathoth (i.e., Anata; see at Jos 18:24), to his own fields, i.e., to his property there, telling him, "Thou art indeed a man of death," i.e., thou hast deserved to die, "but I will not put thee to death to-day, because thou hast borne the ark of Jehovah," namely, both on the occasion of its solemn conveyance to Jerusalem (Ch1 15:11.) and also on David's flight from Absalom (Sa2 15:24, Sa2 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 of Saul's persecution (Sa1 22:20., Sa1 23:8.), and during the rebellion of Absalom (Sa2 15:24.). ההוּא בּיּום (to-day) puts a limit upon the pardon, because Solomon could not foresee whether Abiathar would always keep quiet, and not forfeit his life again by fresh crimes.
(Note: There is no meaning in the objection of Thenius, that Abiathar did not carry the ark himself, since this was not the duty of the high priest. For, in the first place, it is questionable whether Abiathar did not lend a helping hand at the removal of the ark during Absalom's conspiracy. And, secondly, the duty binding upon the high priest, to superintend and conduct the removal of the ark, might very well 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 once before, but he wore it till the very hour in which Solomon deposed him from his office.)
Kg1 2:27
The banishment of Abiathar to his own private possession involved his deposition from the priesthood. And, as the historian adds, thus was the word of the Lord concerning the house of Eli fulfilled (Sa1 2:30-33). למלּא corresponds to the New Testament ἵνα πληρωθῇ. For further remarks on this prophecy and its fulfilment, see at Sa1 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 office was 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 was certainly eighty years old already (see Comm. on Sam. p. 267). - The inference which Ewald (Gesch. iii. pp. 269,270) draws from Sa1 2:31-36 as to the manner of his death, namely, that he fell by the sword, is one of the numerous fictions founded upon naturalistic assumptions with which this scholar has ornamented the biblical history.)
Thus was the high-priesthood of the house of Eli extinguished, and henceforth this dignity passed through Zadok into the sole possession of the line of Eleazar.
Kg1 2:28-33
Execution of Joab. - When the report (of the execution of Adonijah and the deposition of Abiathar) came to Joab, he fled to the tent of Jehovah (not to the tabernacle, but to the holy tent upon Zion) to seek protection at the altar (see at Kg1 1:50). The words נטה לא...יואב כּי are introduced as a parenthesis to explain Joab's flight: "for Joab had leaned after Adonijah," i.e., taken his side (אהרי נטה, as in Exo 23:2; Jdg 9:3), "but not after Absalom."
(Note: Instead of אבשׁלום the lxx (Cod. Vat.), Vulgate, Syr., and Arab. have adopted the reading שּׁלמה, and both Thenius and Ewald propose to alter the text accordingly. But whatever plausibility this reading may have, especially if we alter the preterite נטה into the participle נטה after the ἦν κεκλικώς of the lxx, as Thenius does, it has no other foundation than an arbitrary rendering of the lxx, who thought, but quite erroneously, that the allusion to Absalom was inapplicable here. For אחר נטה, to take a person's side, would suit very well in the case of Adonijah and Absalom, but not in that of Solomon, whose claim to the throne was not a party affair, but had been previously determined by God.)
There is no foundation in the biblical text for the conjecture, that Joab had given Adonijah the advice to ask for Abishag as his wife, just as Ahithophel had given similar advice to Absalom (Sa2 16:21). For not only is there no intimation of anything of the kind, but Solomon punished Joab solely because of his crimes in the case of Abner and Amasa. Moreover, Abiathar was also deposed, without having any fresh machinations in favour of Adonijah laid to his charge. The punishment of Adonijah and Abiathar was quite sufficient to warn Joab of his approaching fate, and lead him to seek to save his life by fleeing to the altar. It is true that, according to Exo 21:13-14, the altar could afford no protection to a man who had committed two murders. But he probably thought no more of these crimes, which had been committed a long time before, but simply of his participation in Adonijah's usurpation; and he might very well hope that religious awe would keep Solomon from putting him 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 altar at the summons addressed to him in the name of the king, Benaiah did not give him the death-blow at once, but informed Solomon of the fact and received his further commands. Solomon, however, did not arrest the course of justice, but ordered him to be put to death there and afterwards buried. 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 be buried before sunset. When, therefore, Solomon gives special orders for the burial of Joab, the meaning is that Benaiah is to provide for the burial with distinct reference to the services which Joab had rendered to his father. "And take away the blood, which Joab shed without cause, from me and my father's house." So long as Joab remained unpunished for the double murder, the blood-guiltiness rested upon the king and his house, on whom the duty of punishment devolved (cf. Num 35:30-31; Deu 19:13). חנּם דּמי, blood without cause, i.e., blood shed in innocence. On the connection of the adverb with the substantive, at which Thenius takes offence, comp. Ges. 151, 1, and Ewald, 287, d. - For V. 32, compare Deu 21:5. The words of Solomon in v. 33a point back to the curse which David uttered upon Joab and his descendants after the murder of Abner (Sa2 3:28-29). "But to David, and his seed, and his house, and his throne, let there be salvation for ever from Jehovah." This wish sprang from a conviction, based upon Sa2 7:14, that the Lord would not fulfil His promise to David unless his successors upon the throne exercised right and justice according to the command of the Lord.
Kg1 2:34
Benaiah went up (ויּעל), inasmuch as the altar by the ark 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. Sa1 25:1), "in the desert," probably the wilderness of Judah, as Joab's mother was a step-sister of David, and therefore probably dwelt in the neighbourhood of Bethlehem.
Kg1 2:35
Solomon appointed Benaiah commander-in-chief in the place of Joab, and put Zadok in Abiathar's place (cf. Kg1 1:8-9).
Kg1 2:36-37
Punishment of Shimei. - Solomon thereupon ordered Shimei to come, probably from Bahurim, where his home was (Sa2 16:5), and commanded him to build himself a house in Jerusalem to dwell in, and not to leave the city "any whither" (ואנה אנה), threatening him with death if ever he should cross the brook Kidron. The valley of Kidron is mentioned as the eastern boundary of the city with an allusion to the fact, that Bahurim was to the east of Jerusalem towards the desert.
Kg1 2:38
Shimei vowed obedience, and that on oath, as is supplementarily observed in Kg1 2:42, though it has been arbitrarily interpolated by the lxx here; and he kept his word a considerable time.
Kg1 2:39-40
But after the lapse of three years, when two slaves fled to Gath to king Achish, with whom David had also sought and found refuge (Sa1 27:2, compare Kg1 21:11.), he started for Gath as soon as he knew this, and fetched them back.
Kg1 2:41-43
When this was reported to Solomon, he sent for Shimei and charged him with the breach of his command: "Did I not swear to thee by Jehovah, and testify to thee, etc.? Why hast thou not kept the oath of Jehovah (the oath sworn by Jehovah)...?"
Kg1 2:44
He then reminded him of the evil which he had done to his father: "Thou knowest all the evil, which thy heart knoweth (i.e., which thy conscience must tell thee); and now Jehovah returns the evil upon thy head," namely, by decreeing the punishment of death, which he deserved for blaspheming the anointed of the Lord (Sa2 16:9).
Kg1 2:45
"And king Solomon will be blessed, and the throne of David be established before Jehovah for ever," namely, because the king does justice (compare the remark on Kg1 2:33).
Kg1 2:46
Solomon then ordered him to be executed by Benaiah. This punishment was also just. As Solomon had put Shimei's life in his own hand by imposing upon him confinement in Jerusalem, and Shimei had promised on oath to obey the king's command, the breach of his oath was a crime for which he had no excuse. There is no force at all in the excuses which some commentators adduce in his favour, founded upon the money which 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 to his oath, he might have informed the king of the flight of his slaves, have entreated the king that they might be brought back, and have awaited the king's decision; but he had no right thus lightly to break the promise given on oath. By the breach of his oath he had forfeited his life. And this is the first thing with which Solomon charges him, without his being able to offer any excuse; and it is not till afterwards that he adduces as a second fact in confirmation of the justice of his procedure, the wickedness that he practised towards his father. - The last clause, "and the kingdom was established by (בּיד) Solomon," is attached to the following chapter in the Cod. Al. of the lxx (in the Cod. Vat. it is wanting, or rather its place is supplied by a long interpolation), in the Vulgate, and in the Syriac; and indeed rightly so, as Thenius has shown, not merely because of the רק in Kg1 3:2, but also because of its form as a circumstantial clause, to which the following account (Kg1 3:1.) is appended.