1 Kings 2:46
So the king commanded Benaiah the son of Jehoiada; which went out, and fell on him, that he died. And the kingdom was established in the hand of Solomon.
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2:35-46 The old malignity remains in the unconverted heart, and a watchful eye should be kept on those who, like Shimei, have manifested their enmity, but have given no evidence of repentance. No engagements or dangers will restrain worldly men; they go on, though they forfeit their lives and souls. Let us remember, God will not accommodate his judgment to us. His eye is over us; and let us strive to walk as in his presence. Let our every act, word, and thought, be governed by this great truth, that the hour is quickly coming when the smallest circumstances of our lives shall be brought to light, and our eternal state be fixed by a righteous and unerring God. Thus Solomon's throne was established in peace, as the type of the Redeemer's kingdom of peace and righteousness. And 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.Did I not make thee to swear - The Septuagint add to 1 Kings 2:37 a clause stating that Solomon "made Shimei swear" on the day when he commanded him to reside at Jerusalem. 46. the kingdom was established in the hand of Solomon—Now, by the death of Shimei, all the leaders of the rival factions had been cut off. Which went out; carrying Shimei along with him to the place of execution, which was not fit to be in the king’s presence.

The kingdom was established in the hand of Solomon; his secret and worst enemies being taken out of the way. So the king commanded Benaiah the son of Jehoiada, which went out,.... From the presence of the king, and took Shimei with him to the proper place of execution, it not being fitting to execute him before the king:

and fell upon him, that he died; put him to death by the sword:

and the kingdom was established in the hand of Solomon; Adonijah the usurper, and Joab the general of the army, who took on his side, being both put to death; and Abiathar the high priest deposed, who was in the same conspiracy; and Shimei, a dangerous and troublesome man, dispatched, there remained none to give any disturbance; so that he now sat easy and quiet on his throne, and things with respect to the civil government were on a firm and settled foundation.

So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was {x} established in the hand of Solomon.

(x) Because all his enemies were destroyed.

46. which went out] Literally ‘and he went out,’ which reads rather better than the A.V.

in the hand of Solomon] The conspirators who might have been dangerous were all removed, and now, though still but a youth, Solomon had gained complete hold of the reins of government. Cf. 2 Chronicles 1:1, where it is said that he ‘was strengthened in his kingdom, and the Lord his God was with him.’

The Vulgate joins on the last clause of this verse to the first verse of the next chapter; which seems to be a most natural connexion.

In the Chronicles no mention is made either of David’s dying injunctions to his son, nor of their execution. The compiler of that book appears designedly to have omitted all notice of the troubles under which David suffered, and so it does not fall within his plan to speak of the punishment of his adversaries. The religious zeal of Solomon, his wealth and wisdom, his abundant offerings and the building of the Temple were themes better suited to the time when the Chronicler compiled his narrative, and such matter therefore makes up the most part of his book.Verse 46. - So the king commanded Ben-aiah the son of Jehoiada, which went out and fell upon him that he died. [The execution of Shimei has, perhaps, on the whole given more offence than that of Joab or even Adonijah. He, at any rate, was not "a murderer whom vengeance suffereth not to live," nor had he taken any part in recent conspiracies. On the contrary, he seems to have lived quietly enough under the eye of the king. And it consequently has the appearance of cruelty and malevolence that Solomon should "press the letter of a compact against him," especially when, by returning to Jerusalem, he placed his life at Solomon's mercy. But it is not difficult to offer a complete justification of Solomon's action in this matter. In the first place, it is to be remembered that cruelty had no part in his character. In his long reign of forty years there are absolutely no evidences of a brutal and tyrannical disposition. There is a strong presumption, consequently, that he was not actuated by cruelty on this occasion, a presumption which finds support in the consideration that Solomon was much too sagacious to prejudice himself in popular estimation at the commencement of his reign by proceedings which would have the least suspicion of vindictiveness. And

(2) with this probability the facts of the case entirely agree. Shimei's life, as we have seen, was forfeited to Jewish law. As he had so long been spared, however, the king gave him a gracious respite. The conditions imposed were not onerous. Shimei had but to keep his parole and he would live; to break it and he would assuredly die. He did break it; not without provocation, it may be, but he broke it, and broke too his solemn oath. It may be said it was hard he should lose his slaves, but better, surely, lose them than his life. Besides, there were other ways of recovering them; or, if he must pursue them in person, his proper course was evidently to ask the king's permission. That he did not do so is in itself a suspicious circumstance, and Solomon might reasonably think that the flight of the slaves was but a feint, and that Shimei's visit to a foreign court had really a political object. But, be that as it may, the king had protested unto him that if he went any whither, he should most certainly die. When he went, when he despised the royal command and disregarded his sacred oath, how was it possible for Solomon to break his word? To do so would have been inevitably to compromise himself with his subjects, and to forfeit their reverence and trust. Besides, there was a duty he owed to his dead father, and above all, one which he owed to the living God. He had now the opportunity for which his father bade him wait, of putting into force the provisions of the Mosaic law, of requiring the death of the blasphemer, of showing his subjects that the law could not be defied with impunity, that though vengeance was not executed speedily against evil works, still retribution was certain in the long run, and so of teaching them a much needed lesson of obedience and respect of authority. Every consideration, therefore, of justice, morality, filial piety, and religion warranted him in putting Shimei to death. Every imputation of weakness, irresolution, disregard of his plighted word, compromise of his royal dignity, and indifference to religion might justly have been levelled against him, had he interfered between Shimei and the sword of Justice.

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 (1 Samuel 27:2, compare 1 Kings 21:11.), he started for Gath as soon as he knew this, and fetched them back.
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