1 Kings 2:8–46

Son of Gera, a Benjaminite, of the house of Saul. He cursed David and called him "a worthless man." He threw stones and dust at him while David was hurrying away from Jerusalem during Absalom's rebellion. But he submitted when David returned, and David did not punish him then. When David was dying, he reminded Solomon of Shimei's wickedness, because Shimei had cursed the king the Lord had anointed. Solomon later promised Shimei his life on one condition: that he never leave Jerusalem. Shimei broke the agreement, and he was put to death.

When it seemed to Shimei that David was losing to Absalom, then he felt safe in cursing him. But when David regained his authority in Israel, Shimei changed his attitude and came to David to apologise. He apologised out of fear for his own safety. But David accepted it and swore to him by the Lord that he would not kill him.

David would not take revenge for his own sake. But later, when he was near death, he charged Solomon to see that Shimei suffered for his wickedness. This was simple righteousness. After David's death, no one could say that David was only seeking revenge. Similarly, God may allow evil men to live today, but future eternal judgment awaits them.

He was then apparently restored, but if David in grace had spared him, he did not hold him innocent. Everything now depended on how he behaved under the king of righteousness. His conduct would show whether his repentance was real.

Critics have attacked David's character because of this charge. However, the charge to Solomon to carry out vengeance on these two men is not a stain on King David. The punishment was well deserved. Joab had killed Abner and Amasa. Shimei had, with great vileness, cursed God's king. Both were wicked men. David's own guilt had no doubt made him neglect the solemn duty that justice demanded.

David's own sins in the matter of Uriah and Bathsheba had weakened his hands. It has been well said that a crippled hand cannot swing a heavy sword. Besides, had he not used Joab as his tool for the murder of Uriah? As he lay dying, he charged Solomon to deal with Joab and the others he had spared. Still, the whole story is humiliating.

Throughout David's reign David tolerated these men and showed them grace. But he charges Solomon to put them to death. They must receive no mercy once David's reign of grace is over. This is solemn, sinner. David's throne, like God's at present, is a "throne of grace."

Though Shimei did not keep his promise, Solomon would keep his. Solomon also reminded him of the wickedness of his attitude toward David, and that this wickedness would come back on his own head. David had not killed Shimei, so that no one could call it personal revenge. But justice had to be done, even though David was no longer alive. Shimei's case is a warning to us not to speak evil of those in authority.

For his own sake, David would not take revenge. Yet later, near death, he charged Solomon to see that Shimei suffered for his wickedness (1 Kings 2:8-9). This was simple righteousness. After David's death, no one could say David was only seeking revenge. In the same way, God may allow evil men to live today, but eternal judgment awaits them in the future.

David's own sins over Uriah and Bathsheba had weakened his hands. There is truth in the saying, "a crippled hand cannot swing a heavy sword." Besides, had he not used Joab as his tool to murder Uriah? When he lay dying, he told Solomon to deal with Joab and the others he had spared. Still, the whole story is humiliating.

He seemed to be restored. David had spared him in grace, but he did not hold him innocent. Everything now depended on how he behaved under the king of righteousness. His conduct would show whether his repentance was real.

David, who represents grace, understood what was appropriate to a reign of righteousness. If there were no righteousness, grace itself would be nothing but guilty weakness. As a man, David showed very little ability to give each of these qualities its rightful place... God alone has found, in Christ, the way to bring these two things together: His perfect hatred for sin and His perfect love for the sinner.

Solomon is best known for his wisdom. His father joined righteousness to this divine quality. David charged his son about certain offenders he had spared until then, and said, "You are a wise man. You will know what you ought to do to him … Act therefore according to your wisdom" (1 Kings 2:6-9). Righteousness was to be carried out with divine wisdom, so there would be no mistakes.

Someone reported Shimei's trip to Solomon. Solomon called him in and reminded him of his promise to stay in Jerusalem, and of Solomon's own promise to have him killed if he broke it (vv. 41-42). Shimei did not keep his promise, but Solomon would keep his. Solomon also reminded him how wicked his attitude toward David had been, and that this wickedness would come back on his own head. David had not killed Shimei, so that nothing would look like personal revenge. But justice had to be done, even though David was no longer alive. Shimei's case warns us not to speak evil of those in authority.

This is the first mark of the king reigning in glory. He executes righteous judgment in the earth. Nothing escapes the watchfulness of this judgment. We see it in the case of Shimei.

David tolerated these men all through his reign. He showed them grace. But he charges Solomon to put them to death. Once David's reign of grace is over, they must receive no mercy. This is solemn, sinner. David's throne, like God's at present, is a "throne of grace" (Heb. 4:16). David let his enemies live. Judgment fell on those enemies when Solomon's glorious reign began, and that reign pictures the coming thousand-year reign of Christ. If you refuse God's grace and stay unreconciled, you must face judgment. In grace God lets you live now, as David let his enemies live.

2 Samuel 5:4 tells us that David was 30 years old when he began to reign, and reigned 40 years over Israel. So he died at 70 years of age and was buried in Jerusalem. For seven years he reigned in Hebron and for 33 years in Jerusalem. By the time David died, Solomon was already reigning and his kingdom was firmly established. Solomon also reigned for forty years. How short indeed is the span of earthly glory! The last days of Paul in prison were much brighter with rejoicing than the last days of either David or Solomon.

"So Jehoiakim slept with his fathers" only expresses his death. In Scripture that is a different expression from "buried with his fathers." Compare 2 Kings 15:38 with 2 Kings 16:20 and you will see it at once.

"Asa slept with his fathers" — the same words that are said of Jeroboam, of Rehoboam, and of so many others. It may be a special favour. … But this favour is far from showing that the Lord took pleasure in them. It does not show either that they had found beyond the tomb the happiness their hearts had sought in vain in the world.

Zion is the place which illustrates God's sovereignty in grace, as we see from another psalm (Psalm 78:68). It shows that grace at work when man has done all he could to produce utter ruin. … Zion itself means "fixed." Scripture first mentions it (2 Samuel 5:7) when David takes it out of the hand of the Gentile "treader down" — the Jebusite. It becomes then "the city of David," which, we rejoice to remember, means "Beloved."

The last verses of our chapter (1 Chronicles 29:26-30) repeat 1 Kings 2:10-12 in view of at last closing David's history. The Holy Spirit mentions his old age, "full of days, riches, and honour." That fits the purpose of this book. It also stands in contrast with his end, as 2 Samuel 23:1-6 and 1 Kings 1 record it for us.

Was David writing of himself? Impossible. He had died and was buried, and his tomb was with them, still holding his dust. Clearly his tomb was then well known. And all were perfectly agreed that he, the first of his dynasty, had not risen from the dead. Yet he wrote of One who would die, and would be raised soon afterwards. For God would not leave that One's soul in Hades (the place of spirits without their bodies), and He would not allow His body to see corruption.

He contrasted Christ with the Psalmist. He said, "David indeed, having in his own generation ministered to the will of God, fell asleep and was added to his fathers and saw corruption." But He whom God raised again "saw no corruption" (Acts 13:36-37). This fact is of fundamental importance for us today.

In Acts 13:36 we have a full, unqualified commendation of David's life. No "but" comes in to spoil the picture. … We notice David "served his own generation by the will of God." He could not truly serve his own generation unless he served the will of God.

The last verses of that chapter (1 Chron. 29:26-30) repeat 1 Kings 2:10-12 in order to close David's history at last. The Holy Spirit mentions his old age — "full of days, riches, and honor" — to match the purpose of Chronicles. This stands in contrast with his end, which 2 Samuel 23:1-6 and 1 Kings 1 record for us.

In this first subdivision, then, we find David in possession only of part of a divided kingdom. We trace the growth of his power, despite enemies and hindrances, until the death of Ishbosheth opens his way to the throne of all Israel. During all this time (seven years and a half) his throne is in Hebron. That place holds many cherished memories, linked forever with the faith of his pilgrim forefathers, from Abraham to Jacob. "Communion," with all that it implies, must be the power of a kingdom.

David reigned at Hebron for seven years before he reigned at Jerusalem. This period was one of conflict between the house of David and the house of Saul. But even after this, when all the tribes owned him as king, David fought one long series of conflicts with Israel's enemies all around. True, he was successful in these conflicts. His conquests reached far and near, for God was with him and gave him victory over his enemies. But a time of conflict, however successful, is not a time of quiet and rest. Solomon, as his name shows, was the peaceful prince.

David reigned seven years in Hebron, and thirty-three in Jerusalem, together forty years. That number always expresses the sufficiency and completeness of whatever it is used about. And Messiah will rule among His enemies till all of them are put down. But how to divide the era of judgment… is not revealed. God will give understanding to diligent faith. But if you try to line up the events of David's reign with the future course of judgment, you will certainly fall into mistakes.

2 Samuel 5:4 tells us that David was 30 years old when he began to reign, and reigned 40 years over Israel. So he died at 70 years of age and was buried in Jerusalem… Solomon also reigned for forty years (1 Kings 11:42). How short indeed is the span of earthly glory! Paul's last days in prison were far brighter with joy than the last days of either David or Solomon! (2 Tim. 4:6-8).

In Acts 13:36 we have a full, unqualified commendation of David's life. No "but" spoils the picture. Another translation gives a delightful rendering of the verse: "David, indeed, having in his own generation ministered to the will of God, fell asleep."

There was this difference between David and his son. Together they picture our Lord Jesus Christ in His sufferings and in His glory. Still, we would be very wrong to suppose that David had not a better portion before God than his son had. Faith is better than its own results. If we could have heaven without the pathway of faith on earth, we would never be as blessed as we hope to be.

The Second Book of Samuel shows David setting up the kingdom of Israel. The opening of First Kings shows us that same kingdom firmly established by Solomon. Note that Solomon's rule forms one continuous whole with David's. The death of the old king did not interrupt it for a moment, because Solomon had sat on his father's throne while David was still alive. As a picture, this is one single, unbroken reign. Its two periods look very different from each other, yet the reign joins them both in a complete and unbreakable unity.

David dies (vv. 10-12). Here the Word does not note the opening of Solomon's reign. It notes what marks that reign in general and as a whole: "his kingdom was firmly established." This is the character of the kingdom of righteousness, in contrast with the kingdom of grace, which was full of trouble and rebellion.

We can learn Solomon's own thinking from his Book of Proverbs: "Take away the wicked from the presence of the king, and his throne will be established in righteousness" (Proverbs 25:5). After Solomon carried out judgment on Joab and others, the Holy Spirit says, "the kingdom was established in the hand of Solomon" (1 Kings 2:46).

So, when the evil had been fully judged, "the kingdom was established in the hand of Solomon." Three years passed before Scripture says the kingdom was fully established… In the same way, when Christ takes His kingdom, there will be a short period in which Gog and Magog come down from the far north to attack Israel — a land brought back from war and living in peace. But they will be judged without mercy, so that Christ's kingdom may be established in unchallenged supremacy (Ezekiel 38).

It is worth noting that the throne is always called David's throne, not Solomon's or any other king's (1 Kings 2:12; Jeremiah 13:13; Jeremiah 29:16). Solomon made a throne (1 Kings 10:18; 2 Chronicles 9:17-18)… All of this carries symbolic teaching. It will be fulfilled in the One who will sit on the throne of David in power and glory for a thousand years.

Solomon and his glorious reign foreshadow the reign of that greater Son of David, our Lord, in whom the covenant promise made to David will be fully accomplished. The section that begins with Solomon's enthronement is full of rich meaning, both as a picture and as prophecy. Solomon's righteous judgments, his wisdom, his reign in peace, and above all the building of the temple, all foreshadow Him who will soon receive the throne and build the temple of the LORD (Zechariah 6:13).

Luke tells us how Gabriel announced the coming of Christ as a Saviour, and then goes on to say: "the Lord God will give to him the throne of his father David" (Luke 1:32). In this verse the "throne of David" refers to Christ's thousand-year reign… David's reign foreshadowed the reign of Christ.

Adonijah is the first to bring judgment on himself. The king had treated him kindly and had pardoned his offence and rebellion. But now he asks for something that can only suggest a second and subtle try for the kingdom. He sought the one who had been the young companion of the aged king. And he sought it through Bathsheba.

Adonijah was like many religious people today, who choose to pray to Mary the mother of the Lord Jesus, to seek her influence with the Lord. He was too cautious to approach Solomon himself.

Adonijah speaks to Bathsheba, so that she may bring his request to the king, her son. "Do you come peacefully?" asks this godly woman, who has her doubts about the son of Haggith. She knew that if he had succeeded in his plans, she and her "son Solomon should be counted offenders."

Adonijah was not a changed man, even though he had submitted to Solomon. After David's death he came to Bathsheba. She was on her guard, wondering if he came in peace, but she was not on her guard enough.

This man, though outwardly broken, is still far from broken in his heart. "You know," he says, "that the kingdom was mine, and that all Israel fully expected me to reign." … His words alone reveal an embittered heart. The bitterness was long held down, and now it shows itself, because he had not judged himself in the least.

Adonijah, the wicked rebel on probation, visits Bathsheba. … Bathsheba was completely won by Adonijah's moving plea and did not discover the wicked plot hidden beneath his request.

The throne is barely set up before hostile elements, foreign to the kingdom, show themselves. But this is the character of the kingdom of righteousness: it reproves everything that is not in harmony with itself. In Solomon's presence the flesh can no longer push itself forward or follow its own bent as it pleases.

Adonijah begs the king for mercy and tries to get from him a solemn promise to spare his life. Solomon agrees to forget and to be gracious one more time. But he places Adonijah under responsibility before the glory of his reign: "If he shows himself to be a worthy man, not one hair of his will fall to the ground. But if wickedness is found in him, he will die."

"Do you come in peace?" asks this godly woman, who has her doubts about Adonijah. She knew that if his plans had succeeded, she and her son Solomon would be treated as offenders. This man looks broken on the outside. In his heart he is still far from broken. "You know," he says, "that the kingdom was mine, and that all Israel looked to me to reign." How could such claims fail to stir the anger of the true king?

Adonijah was not a changed man, despite having submitted to Solomon. After David's death he came to Bathsheba. She was on her guard, wondering if he came in peace, but she was not on guard enough… He was too cautious to approach Solomon himself. But he told Bathsheba that all Israel had set their expectations on him. This was only pride. How did he know that all Israel favoured him?

He openly admits that the LORD had given the kingdom to his brother. Then he asked Bathsheba to ask her son Solomon to give him Abishag the Shunammite as his wife. Adonijah's moving appeal won Bathsheba over completely. She did not see the wicked plot hidden beneath it… By eastern custom, many people treated a dead king's wife or concubine as a claim to the rights of the king. Abishag was not David's wife in the full sense, yet she must have been counted as belonging to the departed king. If Solomon had granted the request, he would have hopelessly degraded himself in the eyes of the people.

It did not look like much on the surface, but Solomon was wise. Solomon detected the unjudged ambition and rebellion in Adonijah's heart. So even though his own mother was the one asking, he judges. She presented what she called a small petition. People often do that when something great lies behind it, though the great thing is not always known. Bathsheba on this occasion was only the instrument of a man who was not seeking something small. He was seeking the greatest place in the kingdom.

Solomon at first shows mercy to Adonijah. But that man's will was still restless, and he desired the dead king's wife. That will awakens the righteous judgment appointed for those who had failed in integrity and had risen up against God's anointed. It is the first mark of the king reigning in glory. He carries out righteous judgment in the earth. There is no escaping the watchfulness of this judgment.

He was too cautious to approach Solomon himself. But he told Bathsheba that she knew the kingdom was his and that all Israel had set their expectations on him. This was only pride, for how did he know that all Israel favoured him? Natural thought might have expected the eldest son to succeed his father, but Adonijah knew that the Lord had chosen Solomon as king. Yet he had thought he might defeat the Lord's choice by gathering people after him.

Among people, being born first usually gives the firstborn rights, but not always. By the natural order of birth Esau had the birthright, yet it passed to Jacob, the younger brother. David had many sons born before Solomon, yet the royal right to follow David on the throne went to Solomon. This is a striking case. Because of it Solomon appears in the family line of the Messiah, traced through Abraham and David (Matthew 1:6), though he was not David's eldest son. It was God's sovereign grace that gave this high honour of "firstborn" to the son of David and Bathsheba. It shows that birth order did not always decide firstborn rights.

This man looks broken on the outside. In his heart he is far from broken. "You know," he says, "that the kingdom was mine, and that all Israel fully expected me to reign." How could claims like these fail to anger the true king? ... His words alone reveal a bitter heart. That bitterness was held down for a long time, and now it shows itself, because he had not judged himself at all. True, he also adds, "However, the kingdom has turned about and become my brother's, for it was his from the LORD." But is this a real recognition of God's will? Is it real submission to the throne of righteousness? Adonijah accepts the change because he cannot do otherwise. To his mind Solomon is an intruder.

Solomon knows Adonijah and does not change his judgment when he sees him bowed before him. He knows what that proud heart holds, a heart that only pretends submission and repentance. "Go to your house," he says to him. Brief, severe words. Adonijah should have taken warning from them. From then on his part was to stay quiet, as a man found guilty and kept under watch. He enjoys this patience only as long as no evil appears in him. It will be the same in the future reign of the Messiah. He will spare many rebels who come to Him pretending repentance, but once evil is found in them He will cut them off from the land. When righteousness reigns, there will be no room for the wicked.

Adonijah knew God's purpose full well. Even so, he "exalted himself, saying, 'I will be king,'" and in his vanity "prepared for himself chariots and horsemen, and fifty men to run before him." As surely as Solomon prefigures Christ, Adonijah prefigures the Antichrist. Note the fatal words, "I will." In Isaiah 14:13-14 we hear Lucifer saying five times, "I will." Here we have the very essence of sin. 1 John 3:4, correctly translated, teaches us that "sin is lawlessness." Lawlessness is self-will.

God will know how to bring down all proud claims in the day of His wrath. "The haughtiness of man shall be humbled, and the lofty pride of men shall be brought low, and the LORD alone will be exalted in that day" (Isaiah 2:17). May the Lord keep us all from the Adonijah spirit of pride and self-exaltation!

This man looks broken on the outside, but his heart is far from broken. "You know," he says, "that the kingdom was mine, and that all Israel set their faces on me, that I should reign." How could such claims fail to stir the indignation of the true king? He — Adonijah — to have all the rights of succession to the crown and to the people of David! His words alone show an embittered heart, a bitterness long held down. It comes out now because he had not judged himself in the least.

He asked Bathsheba to intercede for him, to ask Solomon to allow Adonijah to take Abishag as his wife. He thought Bathsheba's intercession would carry weight with Solomon (vv. 16-17). Bathsheba did not see the dangers in such a suggestion. A sympathetic nature led her more than careful wisdom, and she agreed to plead for him (v. 18).

Adonijah's request was a scheme to take the kingdom. Abiathar and Joab most likely put it together. To many, a deceased king's wife or concubine was, by Eastern custom, as good as a claim to the rights of the king (2 Samuel 12:8; 16:21-22). Now Abishag was not David's wife in the full sense of the word. Even so, she must have counted as belonging to the dead king.

It did not look like much on the surface, but Solomon was wise. Solomon detected the unjudged ambition and rebellion in Adonijah's heart... Bathsheba, on this occasion, was only the instrument of another man. He was not seeking something small. He wanted the greatest place in the kingdom.

Abishag! — that young woman who had served David and cared for him tenderly. She had lived close to the king of grace. And she was to be given to this rebellious man, whom only the patience of Solomon had spared until this moment!... To give Abishag to him would be to admit that he had some right to his father's succession, some contact with the kingdom which he might be able to press at some favourable moment. It would be to accept his claims, and the revolt led by Joab and Abiathar, as legitimate.

Later he asked to be given Abishag as his wife, the woman who had shared David's bed. According to Herodotus, eastern countries saw such a request as a claim to the crown. That fits Solomon's words, "Ask for him the kingdom also." It also explains the advice Ahithophel gave Absalom, to go in openly to his father's wives.

Adonijah's request was a scheme to get the kingdom. Most likely Abiathar and Joab cooked it up... Abishag was not David's wife in the full sense of the word, yet people must have counted her as belonging to the dead king.

Adonijah was like many religious people today. They choose to pray to Mary, the mother of the Lord Jesus, to seek her influence with the Lord. He was too cautious to approach Solomon himself. But he told Bathsheba that she knew the kingdom was his and that all Israel had set their expectations on him. This was only pride, for how did he know that all Israel favored him?

His words alone reveal a bitter heart. That bitterness was held down for a long time, and now it shows itself, because he had not judged himself at all. True, he also adds, "The kingdom has turned about and become my brother's, for it was his from the LORD." But is this a real recognition of the will of God, a real submission to the throne of righteousness? Adonijah accepts it because he cannot do otherwise. He certainly does not belong to the "willing people" in the day of the power of the son of David. To his mind Solomon is an intruder.

She presented what she called a small petition. People often do that when something great lies behind, though it is not always known. On this occasion Bathsheba was only the instrument of a man who was not seeking something small. He was seeking the greatest place in the kingdom — and so Abishag is what he asks for.

Bathsheba did not see the danger in such a suggestion. A kind heart, rather than careful wisdom, led her to agree to speak to Solomon for him. She should have simply told Solomon what Adonijah had said. Instead she told him she had only a small request to make, and urged him not to refuse her. But Solomon too was too quick. He promised his mother he would not refuse, before he had heard what she wanted.

Abishag! That young girl had served David and cared for him with tenderness. She had lived close to the king of grace. And now she is to be handed over to this rebel, whom only Solomon's patience had spared until this moment!... Should the woman who served David as a pure virgin be handed to this godless man?

Will the King of Glory ever agree to hand over to another the bride He has chosen for Himself as King of Grace? The Antichrist, the man of sin, may hope to rob Christ of His bride by seizing a Christendom that has turned away from God... But he tries to put himself in Christ's place, to take His bride, and to seize the kingdom. Those efforts will end for the harlot and for himself in the lake of fire and brimstone.

Adonijah's request was a scheme to get the kingdom. It was most likely put together by Abiathar and Joab. By the customs of the East, many people counted a dead king's wife or concubine as a claim to the rights of the king (2 Sam. 12:8; 16:21-22). Abishag was not David's wife in the full sense of the word. Still, she must have been counted as belonging to the dead king. If Solomon had granted the request, he would have hopelessly degraded himself in the eyes of the people (2 Sam. 2:7).

Abishag! — that young woman who had served David and cared for him tenderly — was she to be given to this rebellious man whom only Solomon's patience had spared until now? To give Abishag to him would be to grant him some right to his father's succession. It would give him some contact with the kingdom, which he could claim at a convenient moment. It would be to accept his pretensions, and the revolt led by Joab and Abiathar, as legitimate.

Adonijah was like many religious people today. They choose to pray to Mary the mother of the Lord Jesus, to seek her influence with the Lord. He was too cautious to approach Solomon himself. But he told Bathsheba that she knew the kingdom was his and that all Israel had set their expectations on him. This was only pride, for how did he know that all Israel favoured him?

It did not look like much on the surface, but Solomon was wise. Solomon detected the unjudged ambition and rebellion in Adonijah's heart... She presented what she called a small petition. That is often done when there is something great behind it, though the great thing is not always known. On this occasion Bathsheba was only the instrument of one who was not seeking something small. He was seeking the greatest place in the kingdom — and so Abishag is the request.

Bathsheba did not see the danger in such a suggestion. She agreed to speak to the king for him out of a sympathetic nature rather than careful wisdom (v.18). She ought to have simply reported to Solomon what Adonijah had said. Instead she told him she had only a small petition to make, and urged him not to deny her request (vs.19-20). But Solomon was also too quick. Before he heard her request, he assured his mother that he would not refuse it.

This man, though outwardly broken, is nevertheless far from broken in his heart... His words alone show an embittered heart, a bitterness long held down and now coming out, because he had not judged himself at all. He does add, "The kingdom has turned about and has become my brother's, for it was his from the LORD." But is that a true recognition of the will of God? Is it a true submission to the throne of righteousness? Adonijah accepts it because he cannot do otherwise.

Solomon was not vengeful toward his brother, but he was guarded in the way he answered. If Adonijah proved himself dependable, he would not die. But if wickedness later appeared in him, Solomon would not spare him (v.52).

Beautiful is the reverence which Solomon showed to his mother. He rose from his throne. He bowed to her (the Septuagint, an early Greek translation, reads "he kissed her"). He made her sit at his right hand. How he honoured and loved her! It may foreshadow His love for the believing remnant of Israel, His beloved people, who will share in His coming Kingdom.

Adonijah was like many religious people today. They choose to pray to Mary, the mother of the Lord Jesus, to gain her influence with the Lord. He was too cautious to approach Solomon himself. But he told Bathsheba that she knew the kingdom was his and that all Israel had set their expectations on him. This was only pride, for how did he know that all Israel favoured him? Adonijah knew that the Lord had chosen Solomon as king. Yet he thought he might defeat the Lord's choice by gathering people behind him. His words to Bathsheba show that he had not submitted to Solomon in his heart, and so he could not be trusted.

She presented what she called a small petition. That is often done when there is something great behind it, though it is not always known. On this occasion Bathsheba was only the instrument of one who was not seeking something small, but the greatest place in the kingdom. So the request is for Abishag.

To give him Abishag would be to grant him some right to his father's succession. It would give him some contact with the kingdom, which he could claim at a convenient moment. It would treat his claims, and the revolt led by Joab and Abiathar, as lawful. Should the woman who served David as a chaste virgin be given to this godless man?

Adonijah's request was a scheme to obtain the kingdom. To many people, taking a dead king's wife or concubine was, by Eastern custom, the same as claiming the king's own rights. Had Solomon granted the request, he would have hopelessly degraded himself in the eyes of the people.

Bathsheba did not see the dangers in such a suggestion. A sympathetic nature, not cautious wisdom, led her to agree to plead for him. She should have reported to Solomon exactly what Adonijah had said. Instead she told him she had only a small petition to make, and urged him not to refuse it. But Solomon too was quick to promise his mother he would not refuse — before he had heard what she wanted.

It will be the same with the Church. Will the King of Glory ever agree to hand over to another the bride He chose for Himself as King of Grace? The Antichrist, the man of sin, may hope to rob Christ of His bride by seizing a Christendom that has abandoned the faith — Babylon the Great at the end. But his efforts to put himself in Christ's place, to take His bride, and to seize the kingdom will end in the lake of fire and brimstone, for the harlot and for himself alike.

Beautiful is the reverence which Solomon showed to his mother. He rose from his throne, he bowed himself to her (the Septuagint version reads "he kissed her"), and he made her sit at his right hand. How he honoured and loved her! It may foreshadow the love of Him for the believing remnant of Israel, His beloved people, who will have a share in His coming Kingdom.

It did not look like much, but Solomon was wise. Solomon detected the unjudged ambition and rebellion of Adonijah's heart… She presented what she called a small petition. That is often done when there is something great behind it, though not always known, for Bathsheba on this occasion was only the instrument of one who did not seek something small, but the greatest place in the kingdom.

Abishag! — that young woman who had served David and had tenderly cared for him, who had lived in the intimacy of the king of grace, to be given to this rebellious man whom only the patience of Solomon had spared until this moment! How little he knew both David and Solomon! To give Abishag to him would be to admit that he had some right to his father's succession, some contact with the kingdom which he might be able to assert at some favourable moment.

Adonijah's request was a scheme to obtain the kingdom. Most likely Abiathar the priest and Joab had planned it. In the customs of that day, taking a dead king's wife or concubine amounted to claiming the rights of the king. Abishag was not David's wife in the full sense of the word, yet she must have been considered as belonging to the departed king. Had Solomon granted the request, he would have hopelessly degraded himself in the eyes of the people.

Bathsheba did not discern the dangers of such a suggestion, and was led more by a sympathetic nature than by careful wisdom when she agreed to intercede for him. She ought to have simply reported to Solomon what Adonijah had said, rather than telling him she had only a small petition to make and urging him not to deny her request. But Solomon was also too quick to assure his mother — before hearing her request — that he would not refuse it.

When she made her request, he flatly refused it, because he recognised that Adonijah still wanted the kingdom. Bathsheba had thought it was a small matter, but Solomon discerned the spirit behind the request, which was a deeply serious matter. He found he could not keep his word to his mother. Instead he decided that Adonijah must die, so that he would be no threat to Solomon's authority.

It will be the same with regard to the Church. Will the King of Glory ever consent to yield to another the bride He has chosen for Himself as King of Grace? The Antichrist, the man of sin, may hope to rob Christ of His bride by seizing apostate Christendom, which becomes Babylon the Great at the end. But his efforts to substitute himself for Christ, to take possession of His bride, and to seize the kingdom will end for both the harlot and for himself in the lake of fire and brimstone.

It did not look much in appearance, but Solomon was wise. Solomon detected the unjudged ambition and rebellion of Adonijah's heart... She presented what she called a small petition. People often do that when something great lies behind, though it is not always known. Bathsheba, on this occasion, was only the instrument of a man who did not seek something small. He sought the greatest place in the kingdom. And so the request is for Abishag.

By the custom of that part of the world, a dead king's wife or concubine counted for many as much as claiming the rights of the king (2 Sam. 12:8; 16:21-22). Now Abishag was not David's wife in the full sense of the word. Yet people must have regarded her as belonging to the departed king. Had Solomon granted the request, he would have hopelessly degraded himself in the eyes of the people.

Adonijah was not a changed man, even though he had submitted to Solomon... Adonijah was like many religious people today. They choose to pray to Mary the mother of the Lord Jesus, to seek her influence with the Lord. He was too cautious to approach Solomon himself.

Bathsheba did not see the dangers in such a suggestion. A sympathetic nature, more than careful wisdom, led her to agree to speak for him. She ought to have simply reported to Solomon what Adonijah had said. Instead she told him she had only a small request to make, and urged him not to refuse it. But Solomon also was too quick to assure his mother, before hearing her request, that he would not refuse it.

Abishag! — that young woman who had served David and cared for him with tenderness, who had lived close to the king of grace. And she was to be given to this rebellious man, whom only Solomon's patience had spared until now! How little he knew both David and Solomon! To give Abishag to him would be to admit that he had some right to his father's succession. It would give him some contact with the kingdom, which he might press at some convenient moment.

It will be the same with regard to the Church. Will the King of Glory ever consent to hand over to another the bride He has chosen for Himself as King of Grace? The Antichrist, the man of sin, may hope to rob Christ of His bride by seizing apostate Christendom... but his efforts to put himself in Christ's place, to take possession of His bride, and to seize the kingdom will have one end. Both the harlot and he himself will end in the lake of fire and brimstone.

Solomon at first shows mercy to Adonijah. But Adonijah's will was still restless, and he wanted the dead king's wife. That awakens the righteous judgment meant for those who had failed in integrity and had risen up against God's anointed. It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth.

It did not look like much on the surface, but Solomon was wise. Solomon detected the unjudged ambition and rebellion of Adonijah's heart. So he judges, even though it was his own mother Bathsheba who was involved. She presented what she called a small petition. That is often done when there is something great behind it, though not always known. Bathsheba on this occasion was only the instrument of one who did not seek something small, but the greatest place in the kingdom. And so Abishag is the request.

He was apparently the oldest of David's sons at the end of David's life, and may have thought that he would succeed to the throne. But without consulting his father he said, "I will be king," and both Joab and Abiathar helped him. David at once proclaimed Solomon as king. He afterwards asked to have as wife Abishag, with whom David had shared his bed. According to Herodotus (3.68), eastern countries counted this as a claim to the crown. That agrees with Solomon saying, "Ask for him the kingdom also." It also explains the advice Ahithophel gave to Absalom: to sleep with his father's wives in public.

To give Abishag to him would be to grant him some right to his father's succession. It would give him some contact with the kingdom, which he might be able to claim at a convenient moment. It would be to accept his claims and the revolt led by Joab and Abiathar (v. 22) as lawful. Should the woman who had served David as a chaste virgin be given to this godless man?

"You know," he says, "that the kingdom was mine, and that all Israel expected me to reign" (v. 15). How could such claims fail to stir the indignation of the true king?… His words alone show an embittered heart. That bitterness was held down for a long time. It comes out now because he had not judged himself in the least. To be sure, he also adds: "The kingdom has turned about and become my brother's, for it was his from the LORD." But is this a real recognition of the will of God, a real submission to the throne of righteousness? Adonijah accepts it because he cannot do otherwise.

She ought to have just reported to Solomon what Adonijah had said. Instead she told him she had only a small petition to make, and urged him not to deny her request (vv. 19-20). But Solomon also was too quick to assure his mother, before hearing her request, that he would not refuse it.

Solomon at first shows mercy to Adonijah. But Adonijah's will is still restless, and he wants the dead king's wife. This wakes up the righteous judgment meant for those who had failed in integrity and had risen up against God's anointed. It is the first mark attached to the king reigning in glory. He carries out righteous judgment in the earth. There is no escaping the watchfulness of this judgment.

It will be the same for the Church. Will the King of Glory ever hand over to another the bride He has chosen for Himself as King of Grace?… Here judgment did not wait: that very same day Adonijah is put to death.

When Bathsheba states Adonijah's request, Solomon's sharp insight and wisdom show at once. "And why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also; for he is my elder brother, even for him, and for Abiathar the priest, and for Joab the son of Zeruiah." Adonijah's request was a scheme to get the kingdom. Abiathar and Joab most likely worked it out. To many people, taking a dead king's wife or concubine was, by Eastern custom, the same as claiming the rights of the king.

It did not look much on the surface, but Solomon was wise. Solomon detected the unjudged ambition and rebellion of Adonijah's heart, and so he judges, even though it was Bathsheba his mother who was asking. She presented what she called a small petition. That is often done when there is something great behind it, though not always known, for Bathsheba on this occasion was only the instrument of one who was not seeking something small, but the greatest place in the kingdom.

Abishag! — that young woman who had served David and cared for him tenderly, who had lived close to the king of grace! And she was to be given to this rebellious man, whom only Solomon's patience had spared until now! How little he knew both David and Solomon! To give Abishag to him would be to admit that he had some right to his father's succession. It would grant him a link with the kingdom that he could press at some convenient moment. It would treat his claims, and the revolt led by Joab and Abiathar, as legitimate.

It will be the same for the Church. Will the King of Glory ever consent to give up to another the bride He has chosen for Himself as King of Grace? … Here judgment did not have to wait: that very same day Adonijah is put to death.

Adonijah begs for the king's mercy and tries to get from him a solemn promise to spare his life. Solomon agrees to forget and to be gracious one more time. But he places Adonijah under responsibility before the glory of his reign: "If he will show himself a worthy man, not one of his hairs shall fall to the earth, but if wickedness is found in him, he shall die."

Certain critics have suggested that Solomon had a more selfish, sensual reason for putting his elder brother to death. One of them says that if Abishag is the fair Shulamite of the Song of Songs, there can be little doubt that Solomon himself loved her. But there is absolutely no evidence that Abishag is the same as the Shulamite, and Jewish tradition does not support such a theory. It is a mere guess.

So we see that Solomon was not the man of blood that David was, and he was not the conquering king of Israel. Even so, he was a type of the Lord Jesus when He goes out as a man of war, which He surely will. He is a type of Him when He executes vengeance on His enemies, when He will bring them before Him and have them slain before Him, as He says in the parable. He is the type of the carrying out of righteous vengeance.

When Bathsheba states Adonijah's request, Solomon's keen discernment and wisdom are at once clear. Adonijah's request was a scheme to get the kingdom. Most likely it was devised by Abiathar the priest and Joab. To many people, a dead king's wife or concubine was, by Eastern custom, as good as a claim to the rights of the king. Now Abishag was not David's wife in the full sense of the word. Yet people must have regarded her as belonging to the dead king. If Solomon had granted the request, he would have hopelessly degraded himself in the eyes of the people.

"As the LORD lives, who has established me" — notice how simple and how real the sense in the king's mind was that this was the LORD's doing. As long as he held that fast, Solomon was strong as well as wise.

His words alone show an embittered heart, a bitterness long held down and now coming out, because he had not judged himself in the least. To be sure, he also adds, "The kingdom has turned about and become my brother's, for it was his from the LORD." But is this a true recognition of the will of God, a true submission to the throne of righteousness? Adonijah accepts it because he cannot do otherwise. He does not belong to the "willing people" in the day of the power of the son of David. To his mind Solomon is an intruder — and if that is so, what must the LORD who had established Solomon be to him?

Solomon at first shows mercy to Adonijah. But Adonijah's will is still restless, and he wants the dead king's wife. This awakens the righteous judgment meant for those who had failed in integrity and had risen up against God's anointed. It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth.

It will be the same for the Church. Will the King of Glory ever agree to give up to another the bride He has chosen for Himself as King of Grace? The Antichrist, the man of sin, may hope to rob Christ of His bride by seizing a Christendom that has abandoned the faith, which becomes Babylon the Great at the end. But he tries to put himself in the place of Christ, to take possession of His bride, and to seize the kingdom. His efforts will end for both the harlot and for himself in the lake of fire and brimstone. Here judgment did not have to wait. Adonijah dies that very same day.

When Bathsheba passes on Adonijah's request, Solomon's sharp insight and wisdom show at once. "And why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also, for he is my older brother." Adonijah's request was a scheme to get the kingdom. Abiathar and Joab most likely put it together. By Eastern custom, many people treated a dead king's wife or concubine as the king's own, so asking for her was the same as claiming the rights of the king... Had Solomon granted the request, he would have disgraced himself beyond recovery in the eyes of the people.

It did not look like much, but Solomon was wise. Solomon detected the unjudged ambition and rebellion of Adonijah's heart... She presented what she called a small petition. That is often done when there is something great behind it, though not always known. On this occasion Bathsheba was only the tool of a man who was not after something small. He wanted the greatest place in the kingdom.

This man looks broken on the outside, but in his heart he is far from broken. "You know," he says, "that the kingdom was mine, and that all Israel set their faces on me, that I should reign." How could such claims fail to anger the true king?... His words alone show an embittered heart, a bitterness long suppressed and now showing itself, because he had not judged himself in the least.

Solomon agrees to forget and to be gracious one more time. But he puts Adonijah under responsibility before the glory of his reign: "If he will show himself a worthy man, not a hair of his shall fall to the earth, but if wickedness is found in him, he shall die."

Solomon at first shows mercy to Adonijah. But Adonijah's will is still restless, and he wants the dead king's wife. That awakens the righteous judgment meant for those who had failed in integrity and who had risen up against God's anointed. It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the watchfulness of this judgment.

Adonijah's disloyal scheming threatened the throne that David wanted made secure, so Benaiah fell upon him and he died... "And the kingdom was established" — yes, established for a time, but not forever! Just judgment prevailed temporarily.

As surely as Solomon prefigures Christ, Adonijah prefigures the Antichrist. Note the fatal words, "I will." In Isaiah 14:13-14 we hear Lucifer saying five times, "I will." Here we have the very essence of sin. 1 John 3:4, correctly translated, teaches us that "sin is lawlessness." Lawlessness is self-will... Self-will has been the ruin of the human race, and its full evil has not yet come out.

Benaiah is of special interest to us. In David's time he already held a leading place in service. He had followed his master's footsteps in everything, step by step. Was he not worthy to be made chief captain over the whole army later on? Yet this man has no ambition other than to stay faithful to his king and to copy him. He is not like Joab, who takes the stronghold of Zion to gain the top place. No, he is humble, for his whole purpose is to reproduce David in his conduct.

So the reign of righteousness begins with judgment. It falls on all those who were placed under the grace and patience of God, but did not use it to bring their hearts and their actions into line with this rule. Abiathar was all the more guilty because he had carried the ark of the Lord before David, and had also shared his afflictions from the beginning (1 Sam. 22:20). He had had a part in the testimony of the Lord's anointed, and had suffered for it. Solomon recognises this. But there was one case where Abiathar's faithfulness was tested, and where the glory of the son of David was at stake. In that case he failed completely and abandoned his master.

Abiathar the priest had earlier seemed true to David (2 Sam. 15:24-29). But Adonijah's defection tested him and proved him lacking, so he could no longer be trusted as a faithful priest. Solomon did not put him to death, though he told him he deserved it (v. 26). Instead he banished him from Jerusalem and sent him to Anathoth, his home.

Abiathar had carried the ark of God, and this saved him on the day Solomon convicted him. It was very sad that a priest of God should be caught up in a plot to set aside the will of God. God had clearly told David that Solomon was to succeed him as king. If Abiathar had been living close to the king, he would have known the mind of God.

No doubt Abiathar thought that following Adonijah would secure him the priesthood. He was flattered that Adonijah had consulted him. But instead of being confirmed in the priesthood, Solomon thrust him out. Only his earlier faithfulness saved him from death.

Abiathar followed David in his wanderings, and he stayed in office all through David's reign. But for his part in Adonijah's conspiracy, Solomon banished him to the priests' town of Anathoth, where he most likely died in disgrace. "So Solomon expelled Abiathar from being priest to the LORD, thus fulfilling the word of the LORD that he had spoken concerning the house of Eli in Shiloh" (1 Kings 2:27). He was the fourth high priest from Eli, and the last of the line of Ithamar to hold this office of dignity and honour. God had announced His judgment on the family nearly a century before. It did not come quickly, but it still came exactly as God had said.

After the king is brought in, the position of the priesthood changes. It stops being the usual link between the people and God. When God sets Eli aside, He says, "I will raise up for Myself a faithful priest… and he shall go in and out" — not before Me, but "before My anointed forever" (1 Sam. 2:35). Here I have a royal person, another link between God and the people, set above priesthood. So Solomon was quite right in thrusting out Abiathar.

Abiathar should have known that if it was wrong to follow Absalom, it was also wrong to follow his brother Adonijah. It is not enough for us to be faithful in one crisis: we ought to be faithful in every crisis — yes, at all times and in all things.

The house of Eli continued its priestly duties through the reigns of Saul and David, until Solomon became king. At Saul's command, Doeg the Edomite killed eighty-five of the Lord's priests. That terrible slaughter was part of the judgment God pronounced on Eli's family (1 Sam. 22). Only one, Abiathar, escaped and fled to David... He was the fourth high priest from Eli, and the last of the line of Ithamar to fill this office of dignity and honour. God had pronounced His judgment on the family almost a century before. It was not carried out quickly, but it was carried out just as God had said.

Here we find the principle expressed in the words "I loved Jacob, but Esau I hated" (Mal. 1:2-3), spoken thirteen centuries after He had said, "the older shall serve the younger" (Gen. 25:23). It was the Lord's free choice. But He pronounces the sentence only after Esau had shown himself to be the irreconcilable enemy of God and of His people. It is the same with Abiathar. He is cut off from the priesthood one hundred and thirty-five years after the judgment is announced. But first he supplied a reason for that judgment by his alliance with the rebel.

Abiathar the priest had seemed true to David before (2 Sam. 15:24-29). But Adonijah's defection tested him and proved him lacking. He could no longer be trusted as a faithful priest. Solomon did not put him to death, though he told him he was worthy of death (v. 26). Instead he banished him from Jerusalem and sent him to Anathoth, his home.

Abiathar was all the more guilty because he had carried the ark of the Lord before David. He had also shared in David's afflictions from the beginning (1 Sam. 22:20). So he had had a part in the testimony of the Lord's anointed and had suffered. Solomon recognises this. But there was one case that tested Abiathar's faithfulness, and it concerned the glory of the son of David. There he fails completely and abandons his master. The word of the Lord, long suspended, is fulfilled: Abiathar is rejected.

There is no doubt that Solomon had removed Abiathar from office... It seems that, in view of Abiathar's faithfulness in times past, Solomon did not want to deprive him of the dignity of priesthood, although he had removed him from the office of priesthood.

After the king comes in, the position of the priesthood changes. It stops being the usual link between the people and God. When Eli is set aside (1 Sam. 2:35) God says, "I will raise up for myself a faithful priest... and he shall go in and out" — not before Me, but "before my anointed forever." There I have a royal person, another link between God and the people, set up above priesthood. So Solomon was quite right in thrusting out Abiathar.

Here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness. In the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will follow disobedience quickly, as it did with Shimei.

...surely they awaken in our consciences the grave importance of seeing that we are true to our Lord Jesus during this time of His personal absence and rejection, so that when He comes we may have His precious commendation — "Well done, good and faithful servant!"

Joab had not supported Absalom. David was then a strong, active king, and Joab knew that deserting him would not serve his own best interests. But now David was dying, and Joab's natural thoughts drew him to follow Adonijah, David's oldest living son.

So the reign of righteousness starts with judgment. It falls on those who had God's grace and patience but never used it to bring their hearts and actions into line with that rule... Scripture says plainly that Joab had not turned after Absalom (v. 28), whatever his feelings in that matter may have been. But turning away from the reign of righteousness at its very start was far more serious. It showed no fear at all before the one destined to sit as glorious king on his throne.

The horn is a symbol of strength. So when the blood was sprinkled on the horns, the whole strength of the altar now works for the sinner instead of against him. And that strength is displayed in full. The horns of the altar became a place of refuge, a sanctuary no one could violate. They sheltered everyone who had a right to their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings 2:28). But he had no claim on it, for he was a murderer, and so he was killed.

Joab flees to the tabernacle and takes hold of the horns of the altar. That cannot save him. The Word of God is against him: "But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die" (Ex. 21:14). Solomon remembers this. Once Solomon has settled the judgment, it is too late for the altar to shelter him.

We also read of Adonijah, who for fear of judgment went and caught hold of the horns of the altar (1 Kings 1:50) and was spared at the time. Later Joab attempted the same thing, but having proved himself treacherous, he was killed. For it was not faith that moved him, but fear.

This is like the sinner who, in desperation, would gladly claim the benefits of the death of Christ to escape the judgment. Yet his heart is still far from Him. But wherever there is trust in the value of the sacrifice offered to God on the altar, no power on earth or in hell can touch that soul. It rests under the shelter and protection of that sacrifice.

Solomon's kingdom could not be established until the innocent blood of Abner and Amasa was avenged on Joab. Joab had shed that blood without David's knowledge (vv. 32-33)... His execution pictures how the coming thousand-year kingdom of the Lord Jesus will be established: in righteousness, which brings peace.

Joab fled to the tabernacle of the Lord and caught hold of the horns of the altar. But there was no perfect sacrifice then, and no risen and glorified Saviour on the throne of God. So "Benaiah the son of Jehoiada went up, and fell upon him, and killed him."... And the kingdom was established — yes, established for a time, but not forever! Just judgment prevailed temporarily.

When news came to Joab of Adonijah's execution and of Abiathar's banishment, Joab knew he could not escape punishment, since he had sided with Adonijah. He went to the tabernacle and took hold of the horns of the altar as Adonijah had done at first. This was the desperate act of a man clinging to religious ritual, but having no knowledge of God. Solomon sent Benaiah to execute Joab. Benaiah was reluctant to do this while Joab was clinging to the horns of the altar. But at Solomon's word, since Joab would not leave the altar, Benaiah carried out this unpleasant task.

He thought he had reached a safe place of refuge. But he did not come with sacrifice and blood. So the altar was against him, and he died.

Adonijah found refuge at the horns of the altar. His act seems to say, "instead of a substitute, I present myself." In his case that unconditional surrender was accepted, and he was pardoned. Joab did the same, and it was not accepted. He had deliberately killed two men by cunning, and God had appointed that such a man should be allowed no mercy: "you shall take him from my altar that he may die." So he was put to death.

The horn is a symbol of strength. The strength of the altar had been against the sinner. When the blood was sprinkled on the horns, that whole strength, displayed in all its completeness, now works for him. So the horns of the altar became a place of refuge, a sanctuary no one could violate. They sheltered everyone who had a right to their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon; but since he had no claim on it, for he was a murderer, he was slain. This is like the sinner in desperation. He would gladly claim the benefits of the death of Christ to escape the judgment, while his heart is still far from Him. But where there is trust in the value of the sacrifice offered to God on the altar, the soul rests under its shelter and protection. No power on earth or in hell can touch it.

In this situation Joab, long held back by caution during David's lifetime, shows himself as he is. But in the end man's caution fails before the judgment of God. God arranges events in such a way that, sooner or later, the most careful men are shown in their true light.

Joab flees to the tabernacle and takes hold of the horns of the altar. That cannot save him. The Word of God is against him... When Joab's judgment is settled it is too late for the altar to shelter him. The sentence must fall on him, so that "for David and for his descendants and for his house and for his throne there shall be peace from the LORD forevermore." Without it, blood would have remained on the house of David. Judgment was necessary for his glory.

Solomon was not the man of blood that David was, and he was not the conquering king of Israel. Yet he was a picture of the Lord Jesus when He goes out as a man of war, which He surely will, and when He carries out vengeance on His adversaries... indeed, the reality is much greater than the picture.

Joab flees to the tent and takes hold of the horns of the altar. That cannot save him. The Word of God is against him: "But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die" (Ex. 21:14). Solomon remembers this. Once Joab's judgment is settled, it is too late for the altar to shelter him.

Joab feared what would happen after his treachery to King Solomon. He fled to the tent of the LORD and "caught hold of the horns of the altar" (1 Kings 2:28). He thought he had reached a safe refuge. But he did not come with sacrifice and blood. The altar was against him, and he died.

This was the desperate act of a man clinging to religious ritual, but having no knowledge of God. Solomon sent Benaiah to execute Joab. Benaiah was hesitant to do this while Joab was clinging to the horns of the altar. But at Solomon's word, since Joab would not leave the altar, Benaiah carried out this unpleasant task.

Adonijah found refuge at the horns of the altar (1 Kings 1:50). The act seems to mean, "instead of a substitute, I present myself." His unconditional surrender was accepted, and he was pardoned. Joab did the same (1 Kings 2:28), but his surrender was not accepted. He had deliberately killed two men by cunning. God had ruled in Ex. 21:14 that such a man should be shown no mercy: "you shall take him from my altar, that he may die." So he was put to death.

Joab refused to leave the altar when he was summoned, so he was put to death there. The punishment for his murders was long delayed, but it fell on him now in righteous judgement.

Solomon's kingdom could not be established unless the innocent blood of Abner and Amasa was avenged on Joab — blood Joab had shed without David's knowledge (vv. 32-33)... Joab's execution is a picture of the millennial kingdom of the Lord Jesus: it will be established in righteousness, and righteousness brings peace.

The horns of the altar became a place of refuge. It was a sanctuary no one could break, for all who were rightly under its protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings 2:28). He had no claim on it, for he was a murderer, so he was killed. This is like the sinner who, when pressed hard, would gladly claim the benefits of the death of Christ to escape the judgment. Yet his heart is still far from Him. But where there is trust in the value of the sacrifice offered to God on the altar, no power on earth or in hell can touch that soul. It rests under the altar's shelter and protection.

How David recovers the precious features of his character in these difficult circumstances! Refusing any share in this evil, he proves himself "innocent in the matter" (2 Cor. 7:11). He calls God's judgment down on Joab: "May it [the blood of Abner the son of Ner] fall upon the head of Joab and upon all his father's house" (v. 29). And again: "The LORD repay the evildoer according to his wickedness!" (v. 39). Later this judgment of God, spoken by David, comes to pass (1 Kings 2:31-34).

Adonijah sought safety there and found it (1 Kings 1:50). Joab, at the same refuge, met the just repayment of his sins (1 Kings 2:28-34). The reason is this: "if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die" (Ex. 21:14).

This was the desperate act of a man clinging to religious ritual, but having no knowledge of God. Solomon sent Benaiah to execute Joab. Benaiah was hesitant to do it while Joab clung to the horns of the altar. But at Solomon's word, since Joab would not leave the altar, Benaiah carried out this unpleasant task.

Joab flees to the tabernacle and takes hold of the horns of the altar. That cannot save him... When Joab's judgment is settled, it is too late for the altar to shelter him. Vengeance must be carried out so that "for David and for his descendants and for his house and for his throne there shall be peace from the LORD forevermore" (v. 33). Without that vengeance, blood would have stayed on the house of David. Judgment was necessary for his glory.

Solomon's own thinking can be learned from his Book of Proverbs. "A king who sits on the throne of judgment winnows all evil with his eyes" (Prov. 20:8). "Take away the wicked from the presence of the king, and his throne will be established in righteousness" (Prov. 25:5). When Solomon had carried out judgment on Joab and others, the Holy Spirit says, "So the kingdom was established in the hand of Solomon" (1 Kings 2:46).

Righteous judgment carried out on the earth is the first character attached to the king reigning in glory. There is no escaping the vigilance of this judgment.

The horns of the altar became a place of refuge. They were a sanctuary no one could violate, for all who had a right to that protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings 2:28). But he had no claim on it, for he was a murderer, and so he was killed. This is like the sinner who is desperate and would gladly claim the benefits of the death of Christ to escape the judgment. Yet his heart is still far from Him. But where there is trust in the value of the sacrifice offered to God on the altar, no power on earth or in hell can touch the soul sheltered there.

Joab was David's nephew (1 Chronicles 2:18) and commander of his forces. He showed great courage in war, but he was vengeful, and all through he seems never to have shared the king's mind. He treacherously assassinated Abner to avenge his brother Asahel, whom Abner had killed in self-defence (2 Sam. 2:23). He also killed Amasa, whom David had promoted to be commander-in-chief, out of jealousy at having a rival (2 Sam. 20:10). These, as Solomon says, were better men and more righteous than he. These killings, and his killing of Absalom with his own hand against the king's express command, brought David great sorrow.

How the precious features of David's character return in these hard circumstances! Refusing any part in this evil, he proves that he was "innocent in the matter" (2 Cor. 7:11). He calls down God's judgment on Joab, asking that Abner's blood fall on him: "May it fall upon the head of Joab and upon all his father's house" (2 Sam. 3:29). And again: "The LORD repay the evildoer according to his wickedness!" (2 Sam. 3:39). Later this judgment of God, spoken by David, is carried out (1 Kings 2:31-34).

In the matter of righteousness David failed badly. He allowed Joab to murder both Abner and Amasa and go unpunished. David's own sons Amnon and Absalom were guilty of terrible sins, and they also went unpunished. About Joab, David said, "these men the sons of Zeruiah are more severe than I." He even said, "I was gentle today, though anointed king" (2 Sam. 3:39). Pitiful words from a man who had so often known God's sustaining power and grace. But Joab was a capable military commander, and so useful to the state. This is by no means the only time the sins of public men have been excused. But it is not righteousness.

Perhaps this bloody man thought he was serving his king the whole time he was serving his own interests. Impossible! What a man does for his own interest, he does against God. In a time of peace Joab's belt and sandals — his service and his walk — had been stained with the blood of war. This was defilement. War must overtake him in turn. He must learn there could be no peace for him. Peace is kept for those who make peace (James 3:18). Solomon's reign was a reign of peace and righteousness, and it could not tolerate such men.

Joab flees to the tabernacle and takes hold of the horns of the altar. That cannot save him. The Word of God is against him: "But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die" (Ex. 21:14). Solomon remembers this. Once Solomon has determined the judgment, it is too late for the altar to shelter him. Vengeance had to fall on Joab, so that "for David and for his descendants and for his house and for his throne there shall be peace from the LORD forevermore" (v. 33). Without it, blood would have stayed on the house of David. Judgment was necessary for his glory.

To establish Solomon's kingdom, the innocent blood of Abner and Amasa had to be avenged on Joab. Joab had shed that blood without David's knowledge (vs. 32-33). Joab had stood by David until he went over to Adonijah. That defection showed his true motive. It was not love for David but his own advantage. His motives in killing Abner and Amasa were selfish too. Joab's execution pictures how the millennial kingdom of the Lord Jesus will be established: in righteousness, which brings peace.

He thought that he had served his lord, the king, faithfully; in fact, he had always sought his own advancement. God did not forget his crimes. The blood he shed came back on his head and on his descendants.

Vengeance must be carried out on him so that "for David and for his descendants and for his house and for his throne there shall be peace from the LORD forevermore" (v. 33). Without that vengeance, blood would have stayed on the house of David. Judgment was needed for his glory.

The horns of the altar became a place of refuge. They were a sanctuary no one could touch, for all who had a right to their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings 2:28); but since he had no claim on it, for he was a murderer, he was killed. This is like the sinner in desperation. He would gladly claim the benefits of the death of Christ to escape judgment, while his heart is still far from Him. But wherever there is trust in the value of the sacrifice offered to God on the altar, that soul is safe. No power on earth or in hell can touch it as it rests under that shelter and protection.

In time of peace Joab's "belt and sandals," his service and his walk, had been stained with the blood of war. This was a defilement. War must overtake him in turn. He must learn that there could be no peace for him, because peace is kept for those who make peace (James 3:18). Neither Solomon's reign of peace nor his reign of righteousness could tolerate such elements.

For Solomon's kingdom to be established, the innocent blood of Abner and Amasa had to be avenged on Joab. Joab had shed that blood without David's knowledge (vs. 32-33)… Joab's execution pictures how the millennial kingdom of the Lord Jesus will be established in righteousness, which brings peace.

We can learn Solomon's views from his book of Proverbs: "A king who sits on the throne of judgment winnows all evil with his eyes" (Prov. 20:8). "Take away the wicked from the presence of the king, and his throne will be established in righteousness" (Prov. 25:5). Solomon carried out judgment on Joab and others. Then the Holy Spirit says, "So the kingdom was established in the hand of Solomon" (1 Kings 2:46).

When Joab heard that Adonijah's cause had failed, he saw his danger, fled to the tabernacle, and caught hold of the horns of the altar. He refused to leave when they summoned him, so they put him to death at the altar. So punishment for the murders he had committed, though long delayed, now fell on him in righteous judgment.

For many long years he led David's armies. He was honoured among the people of God and victorious over their enemies. But all this activity was without value, either in the eyes of God or of David. He was not given a place among David's mighty men, an honour that was given to his armour-bearer. In the end he received his due under the government of God, and perished miserably by the sword in the very house of God where he thought he had found a refuge. He thought he had served his lord the king faithfully; in fact, he had always sought his own advancement.

Joab flees to the tabernacle and takes hold of the horns of the altar. That cannot save him. The Word of God is against him: "But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die." Solomon remembers this. Once Joab's judgment is settled, it is too late for the altar to shelter him. Vengeance had to be carried out on him. Only then could it be true that "for David and for his descendants and for his house and for his throne there shall be peace from the LORD forevermore." Without that vengeance, blood would have stayed on the house of David. Judgment was necessary for his glory.

The horn is a symbol of strength. When the blood was sprinkled on the horns, the whole strength of the altar, once against the sinner, is now used on his behalf. So the horns of the altar became a place of refuge, a sanctuary no one could violate, for all who were rightfully under their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon; but since he had no claim on it, for he was a murderer, he was slain. This is like the sinner who is desperate to escape the judgment. He would gladly claim the benefits of the death of Christ, while his heart is still far from Him. But wherever there is trust in the value of the sacrifice offered to God on the altar, no power on earth or in hell can touch that soul. It shelters under the altar's protection.

Adonijah confers with Joab, the man who had constantly used David for his own purpose. Joab reckoned that David would be of very little use to him any longer. The opportunity seemed good; he took it. Policy is always ruinous work in the end, at any rate among God's people. There was no faith in Joab. He was a wise man after the flesh; he was an extremely political individual.

Solomon's own views can be learned from his book of Proverbs: "Take away the wicked from the presence of the king, and his throne will be established in righteousness." When Solomon had carried out judgment on Joab and others, the Holy Spirit says, "So the kingdom was established in the hand of Solomon."

Joab's execution pictures the way the millennial kingdom of the Lord Jesus will be established in righteousness, which brings peace.

All through David's reign these men were tolerated. Grace was shown to them. But Solomon is charged to kill them. No mercy is to be shown to them once David's reign of grace is over. David's throne, like God's at present, is a "throne of grace." Judgment was carried out on these enemies at the opening of Solomon's glorious reign. If you refuse God's grace and stay unreconciled, you must have judgment. In grace God lets you live, as David let his enemies live.

The leader of the conspiracy, the false king, has met his fate. Now Solomon's righteousness catches up with the priest (vv. 26–27). David had supported him for a long while, but the Lord had already spoken his sentence in the ears of Eli. … One hundred thirty-five years after the judgment was announced, he is cut off from the priesthood. He had first given a reason for his judgment by his alliance with the rebel.

Abiathar was all the more guilty in that he had borne the ark of the Lord before David, and that he had also shared in his afflictions from the beginning (1 Sam. 22:20). So he had shared in the testimony of the Lord's anointed, and he had suffered. Solomon recognizes this. But in the one case where Abiathar's faithfulness was tested, where the glory of the son of David was at stake, he makes shipwreck and abandons his master.

After the king is brought in, there is a change in the position of the priesthood; it ceases to be the habitual link of connection between the people and God. When God sets Eli aside (1 Sam. 2:35), He says, "I will raise up for Myself a faithful priest … and he shall go in and out" — not before Me, but "before My anointed forever." There I get a royal person, another link between God and the people, set up above priesthood. So that Solomon was quite right in thrusting out Abiathar; 1 Kings 2:27.

Abiathar himself (1 Kings 4:4), driven from the priesthood, is counted among the princes alongside Zadok. He had carried the ark and shared all David's afflictions. He lost his office, but his lord did not wish to take from him the dignity he was giving to all those who had suffered with the rejected king.

Joab did not share David's mind about Solomon sitting on the throne. Benaiah did share the king's God-given desires, along with others of David's mighty men. … Rebellion broke out against King Solomon. Remarkably, Adonijah, its head; Joab, its energy; and Shimei, who cursed David, all fell at last by the sword of Benaiah. He was "with David" in his rejection and his fighting; "with David" as captain of his bodyguard; "with David" in his kingdom in positions of honour. Now David's son Solomon raised him to be captain of the army of Israel, and he shared in that glorious reign when the wars were past.

Zadok takes his place as the high priest, and we know this will be the line when the Lord Jesus comes to reign. … the family of Zadok will be actually in the administration of the priesthood in that future day of blessedness on the earth. This we know from the book of Ezekiel … "But the Levitical priests, the sons of Zadok, who kept the charge of My sanctuary when the people of Israel went astray from Me, shall come near to Me to minister to Me" (Ezekiel 44:15). The reason is plain: they were faithful. But there is another reason too, which does not appear in the prophecy. They were the direct descendants of Phinehas. God had sworn in the wilderness … that there would be an everlasting covenant with the priesthood and the family of Phinehas.

Solomon spares Abiathar's life but thrusts him out of the priesthood, so fulfilling the word of the Lord concerning the house of Eli (1 Sam. 2:31–36). Zadok alone becomes priest (verse 35). … And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness; in the kingdom age, when the Lord rules over all, righteousness reigns.

He looked like a restored man. But though David in grace had spared him, he did not hold him innocent. Everything now depended on how he behaved under the king of righteousness. His conduct would show whether his repentance was real. As with Joab, Shimei's case goes to the wisdom of Solomon.

Shimei was a different kind of character again. He had cursed David viciously, yet he had apologised for it, and David had then spared his life (2 Sam. 19:18-23). But he was not changed in heart. Solomon told him in effect that he could not trust him out of sight. He ordered him to live in Jerusalem, and warned him that if he ever went elsewhere he would be put to death.

Solomon places him on the footing of responsibility and he accepts it. He shows in this his complete ignorance of his own sinful state, and so of his inability to obey. Had not Israel said the very same words when God proposed the law? "All that the LORD has spoken we will do" (Exodus 19:8). And so Shimei answers that the word is good, and that he will do as his lord the king has said. He knows, poor man, that to disobey means death, and that his blood will be on his own head. Yet he can do nothing but disobey. He cannot give up two runaway slaves. To get them back for a day, he throws away his own life!… The man who is put under responsibility, accepts it, and fails cannot be tolerated under the reign of righteousness.

Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought three years was enough to change Solomon's mind. But he wanted slaves to rule over, while he himself would not be content to be ruled!

Nor does his mercy to Shimei seem to have upheld the righteousness that should mark the throne. He evidently came to believe this himself, as we see from his instruction to Solomon about him. Relaxing the full penalty might well suit the day of David's return to the throne. Shimei had, after all, claimed to repent. But there seems to have been no reality in it such as would have matched that fuller grace.

At first Solomon shows mercy to Adonijah. But Adonijah's will is still restless, and that awakens the righteous judgment meant for those who had failed in integrity and had risen up against God's anointed. This is the first mark of the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the watchfulness of this judgment. This is seen in the case of Shimei.

And here we have another glimpse of the government of the kingdom in the age to come. In the present age grace reigns through righteousness. In the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will fall swiftly on disobedience, as it fell on Shimei.

Three years later, two of Shimei's slaves escaped from his service. They went to Gath, about 25 miles from Jerusalem. When Shimei was told his servants were there, he took a trip by donkey to look for them. Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought that three years was enough to change Solomon's thoughts. But he wanted slaves to rule over, though he would not be content to be ruled himself.

One of the five royal cities of the Philistines, and the city Goliath belonged to... David went to Achish king of Gath when his faith failed him about God's protection. Later, when he was king and in power, he took Gath and her towns out of the hand of the Philistines.

He was then apparently restored, but if David in grace had spared him, he did not hold him innocent. Everything was made to depend on his conduct under the king of righteousness. His conduct would show whether his repentance was real.

Solomon places him on the footing of responsibility and he accepts this. In doing so he reveals his total ignorance of his state of sin, and so of his inability to obey... He knows, wretched man, that to disobey means death for him, and that his blood will be on his own head. Yet he is unable to do anything but disobey. He is unable to give up two runaway slaves. To get them back for a day, he sacrifices his own life! What a picture of the world! It knows the law of God, yet it will not and cannot submit to that law once a passing interest comes between God's will and itself.

It is the first mark of the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the watchfulness of this judgment. This is seen in the case of Shimei.

Though Shimei did not keep his promise, Solomon would keep his. Solomon also reminded him of the wickedness of his attitude toward David. That wickedness would come back on his own head... Shimei's case is a warning to us not to speak evil of those in authority.

Shimei was commanded to remain in Jerusalem; disobedience would mean certain death. When he disobeyed, the sentence of death was carried out on him. Here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness. In the kingdom age, when the Lord rules over all, righteousness reigns. Disobedience will be swiftly met by judgment, as it was with Shimei.

However, three years later two of Shimei's slaves escaped from his service and went to Gath, about 25 miles from Jerusalem. When Shimei heard his servants were there, he took a trip by donkey to look for them (v.40). He had surely not forgotten Solomon's warning and his own promise! Perhaps he thought three years was enough to change Solomon's mind. He wanted slaves to rule over, but he would not be content to be ruled himself!

Solomon places him on the footing of responsibility and he accepts this. So he shows his complete ignorance of his state of sin, and therefore of his inability to obey. Had not Israel spoken the very same words when God proposed the law to them? "All that the LORD has spoken we will do" (Ex. 19:8). And Shimei says the same: "What you say is good; as my lord the king has said, so will your servant do" (v. 38). He knows, poor man, that to disobey means death for him, and that his blood will be on his own head. Still he can do nothing but disobey. He is unable to give up two runaway slaves. In order to get them back for a day, he sacrifices his own life! What a picture of the world! It knows the law of God, yet it will not and cannot submit to it once a passing interest comes between itself and the will of God.

Gath was one of the five royal cities of the Philistines, and Goliath came from there… David went to Achish king of Gath when his faith in God's protection failed him.

At first Solomon shows mercy to Adonijah. But Adonijah's will is still restless, and he asks for the dead king's wife. This wakes the righteous judgment kept for those who had failed in integrity and had risen up against God's anointed. It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the vigilance of this judgment. This is seen in the case of Shimei.

Someone reported Shimei's trip to Solomon. The king called for Shimei and reminded him of his promise to stay in Jerusalem, and of Solomon's promise to have him killed if he did not (vs.41-42). Though Shimei did not keep his promise, Solomon would keep his. Solomon also reminded him that his wickedness toward David would come back on his own head. David had not killed Shimei, so as to avoid any appearance of personal revenge, but justice had to be done even though David was no longer alive. Shimei's case is a warning to us not to speak evil of those in authority (Jude 8-9).

David does not stop to ask whether Shimei's feelings are sincere. He is not judging them now. Shimei will have to give account for them later, when his conduct will show whether they were real (1 Kings 2:36-46). "You shall not die," David tells this guilty man.

Shimei was commanded to remain in Jerusalem; disobedience would mean certain death. When he disobeyed, the death sentence fell on him. And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness; in the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will fall quickly on disobedience, as it did with Shimei.

Shimei had cursed David, and then when David came back he showed signs of repentance and confessed his sin. He seemed to be restored, but although David in grace had spared him, David did not treat him as innocent. Everything now depended on his conduct under the king of righteousness. His conduct would show whether his repentance was real.

Three years later two of Shimei's slaves escaped from his service. They went to Gath, about twenty-five miles from Jerusalem. When Shimei heard his servants were there, he took a trip by donkey to look for them. Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought that three years was enough to change Solomon's thoughts. He wanted slaves to rule over, though he would not be content to be ruled himself.

It is the first mark of the king reigning in glory. He carries out righteous judgment in the earth. There is no escaping the watchfulness of this judgment. This is seen in the case of Shimei.

Solomon places him on the footing of responsibility and he accepts this. In doing so he shows his complete ignorance of his sinful state, and therefore of his inability to obey. Had not Israel spoken the very same words when the law was proposed? "All that the Lord has spoken we will do." And so Shimei: "The saying is good: as my lord the king has said, so will your servant do." He knows, wretched man, that to disobey means death for him. He knows that his blood will be on his own head. And yet he cannot do anything but disobey. He is unable to give up two runaway slaves. To get them back for a day, he sacrifices his own life! What a picture of the world! It knows the law of God, yet it will not and cannot submit to it, once a passing interest comes between itself and the will of God. His own word judges him: "The word that I have heard is good." A man placed under responsibility, who accepts it and then fails, cannot be tolerated under the reign of righteousness.

Word of Shimei's trip reached Solomon. The king called for Shimei and reminded him of his promise to remain in Jerusalem, and of Solomon's promise to have him killed if he did not. Though Shimei did not keep his promise, Solomon would keep his. Solomon also reminded him how wicked his attitude toward David had been, and told him that this wickedness would come back on his own head. David had not killed Shimei, so as to avoid any appearance of personal revenge. But justice had to be done, even though David was no longer alive. Shimei's case is a warning to us not to speak evil of those in authority.

And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness; in the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will meet disobedience swiftly, as it did with Shimei.

News of Shimei's trip reached Solomon. The king called for Shimei and reminded him of his promise to remain in Jerusalem, and of Solomon's promise to have him killed if he did not (vv. 41-42). Though Shimei did not keep his promise, yet Solomon would keep his. Solomon also reminded him of his wicked attitude toward David. That wickedness would come back on his own head. David had not killed Shimei, so that nothing would look like personal revenge. But justice still had to be done, even though David was no longer alive. Shimei's case is a warning to us not to speak evil of those in authority (Jude 8-9).

Solomon places him on the footing of responsibility and he accepts this. By this he shows his complete ignorance of his state of sin, and so of his inability to obey. Had not Israel spoken the very same words when God proposed the law? "All that the LORD has spoken we will do" (Ex. 19:8). And so Shimei: "What you say is good; as my lord the king has said, so will your servant do" (v. 38). He knows — wretched man — that disobeying means death for him. He knows his blood will be on his own head. Still he can do nothing but disobey… What a picture of the world! It knows God's law, yet once a passing interest comes between God's will and itself, it will not and cannot submit. His own word judges him: "What you say is good" (v. 42). The reign of righteousness cannot tolerate a man who is put under responsibility, accepts it, and then fails.

However, three years later two of Shimei's slaves escaped from his service and went to Gath, about 25 miles from Jerusalem. When Shimei was told his servants were there, he took a trip by donkey to look for them (v. 40). Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought three years was enough to change Solomon's mind. But he wanted slaves to rule over, though he would not be content to be ruled himself!

So he seemed to be restored. But though David in grace had spared him, he did not hold him innocent. David made everything depend on his conduct under the king of righteousness. His conduct would show if his repentance was real.

Here too the king shows that he was in no way equal to the task that only the true David will take up and carry out in full. Moved by his own feelings, he swears to Shimei that he shall not die — an oath that could not hold once Solomon came to the throne, as we learn from another book of Scripture.

Righteous judgment is the first mark of the king reigning in glory. He executes righteous judgment in the earth. No one escapes the watchfulness of this judgment. Shimei's case shows it.

And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness; in the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will swiftly meet disobedience, as it did with Shimei.

Shimei, from the tribe of Benjamin, had cursed David, and then when David returned he showed signs of repentance by confessing his sin. He seemed to be restored. David in grace had spared him, but he did not hold him innocent. Everything now depended on his conduct under the king of righteousness. His conduct would show whether his repentance was real.

Solomon puts him in a place of responsibility and he accepts it. This reveals his complete ignorance of his state of sin, and therefore of his inability to obey. Had not Israel spoken the very same words when the law was proposed? "All that the LORD has spoken we will do" (Ex. 19:8). And so Shimei: "The word is good; as my lord the king has said, so will your servant do." He knows, wretched man, that to disobey means death for him and that his blood will be on his own head — and yet he is unable to do anything but disobey. He is unable to give up two runaway slaves. To get them back for a day, he sacrifices his own life! What a picture of the world! It knows the law of God, and it will not and cannot submit to it once a passing interest comes between God's will and itself. His own word judges him: "The word that I have heard is good." The reign of righteousness cannot tolerate a man who takes on responsibility and then fails.

When Shimei heard that his servants were there, he took a trip by donkey to look for them. Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought three years was enough to change Solomon's mind. He wanted slaves to rule over, but he would not be content to be ruled himself!

Someone reported Shimei's trip to Solomon. Solomon called for Shimei. He reminded him of his promise to remain in Jerusalem, and of his own promise to have him killed if he broke it. Though Shimei did not keep his promise, Solomon would keep his. Solomon also named the wickedness of his attitude toward David. That wickedness would come back on his own head. David had not killed Shimei, so as to avoid any appearance of personal revenge. But justice still had to be done, even though David was no longer alive. Shimei's case is a warning to us not to speak evil of dignities (Jude 8-9).

He executes righteous judgment on the earth. Nothing escapes the watchfulness of this judgment. Shimei's case shows it.

Solomon commanded Shimei to remain in Jerusalem. Disobedience would mean certain death. When he disobeyed, the death sentence fell on him. And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness. In the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will meet disobedience swiftly, as it met Shimei.

This same Shimei had not joined Adonijah's following. He stayed with David's mighty men and had followed Solomon. So he seemed to be restored. But if David in grace had spared him, he did not hold him innocent. Everything now depended on how he behaved under the king of righteousness. His conduct would show whether his repentance was real.

David knew that Shimei's apology was not sincere. So he told Solomon to act wisely and see that Shimei was put to death for this evil, which had really been against the Lord (vs.8-9).

Solomon also reminded him how wicked his attitude toward David had been. He told him that this wickedness would come back on his own head. David had not killed Shimei, so that nothing would look like personal revenge. But justice still had to be done, even though David was no longer alive. Shimei's case is a warning to us not to speak evil of those in authority (Jude 8-9).

Solomon puts him on the ground of responsibility, and he accepts it. In doing so he shows how completely blind he is to his state of sin, and so to his inability to obey… He knows, poor man, that to disobey means death for him, and that his blood will be on his own head. Still he can do nothing but disobey. He cannot give up two runaway slaves. To get them back for a day, he throws away his own life! What a picture of the world! It knows the law of God, yet it will not and cannot submit to it, once a passing interest comes between itself and the will of God. His own word judges him: "The word that I have heard is good" (v. 42).

God knows how to turn man's evil back upon himself. He did this with Haman in the Book of Esther (Esther 7:6-10), and it will be so with nations who attack Israel in the tribulation period (Daniel 11:40-45). This is perfectly righteous government. Nations will be caught in their own net. Through painful experience they will learn that God makes Himself known in the judgments He carries out.

It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the vigilance of this judgment. This is seen in the case of Shimei.

And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness; in the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will meet disobedience quickly, as it did with Shimei.

David had not killed Shimei so as to avoid any appearance of personal retaliation, but justice had to be done even though David was no longer alive. Shimei's case warns us not to speak evil against those in authority (Jude 8-9).

We can learn Solomon's own thinking from his book of Proverbs: "A king who sits on the throne of judgment winnows all evil with his eyes" (Proverbs 20:8). "Take away the wicked from the presence of the king, and his throne will be established in righteousness" (Proverbs 25:5). When Solomon had carried out judgment on Joab and others, the Holy Spirit says, "the kingdom was established in the hand of Solomon" (1 Kings 2:46).

Solomon places him on the footing of responsibility and he accepts this. He thus reveals his pure ignorance of his state of sin and, therefore, of his inability to obey. Had not Israel spoken the very same words when the law was proposed? "All that the LORD has spoken we will do" (Exodus 19:8). And so Shimei: "What you say is good; as my lord the king has said, so will your servant do." He knows, wretched man, that to disobey means death for him. He knows his blood will be on his own head. And still he can do nothing but disobey… He is judged by his own word. The man who is put under responsibility, accepts it, and fails cannot be tolerated under the reign of righteousness.

Solomon at first shows mercy to Adonijah. But Adonijah's will is still restless, and he wants the dead king's wife. This awakens the righteous judgment meant for those who had failed in integrity and had risen up against God's anointed. It is the first character attached to the king reigning in glory. He executes righteous judgment in the earth. There is no escaping the vigilance of this judgment. This is seen in the case of Shimei.

And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness; in the kingdom age, when the Lord rules over all, righteousness reigns. Disobedience will be swiftly met by judgment as it was with Shimei.

Adonijah, by his disloyal scheming, was a threat to the establishing of the throne as David wanted it, so Benaiah struck him down and he died. Joab fled to the tabernacle of the LORD and caught hold of the horns of the altar. But there was no perfect sacrifice then, and no risen and glorified Saviour on the throne of God. "So Benaiah the son of Jehoiada went up and struck him down and put him to death." Solomon also gave orders about Shimei, so Benaiah "went out and struck him down, and he died. So the kingdom was established" — yes, established for a time, but not forever! Just judgment prevailed for a while.

All through David's reign these men were tolerated. Grace was shown them. But Solomon is charged to put them to death. No mercy must be shown them after David's reign of grace is over. This is solemn, sinner. David's throne, like God's at present, is a "throne of grace" (Hebrews 4:16).

We can learn Solomon's own mind from his Book of Proverbs: "A king who sits on the throne of judgment winnows all evil with his eyes" (Proverbs 20:8). "Take away the wicked from the presence of the king, and his throne will be established in righteousness" (Proverbs 25:5). After Solomon had carried out judgment on Joab and others, the Holy Spirit says, "So the kingdom was established in the hand of Solomon" (1 Kings 2:46).

Solomon puts him under responsibility, and he accepts it. In this he shows his complete ignorance of his own sinful state, and so of his inability to obey... He knows, wretched man, that to disobey means death for him and that his blood will be upon his own head — and still he can do nothing but disobey. He cannot bring himself to give up two runaway slaves. To get them back for a day, he throws away his own life! What a picture of the world, which knows the law of God and will not and cannot obey it once a passing interest comes between God's will and itself. His own word judges him: "What you say is good" (v. 42). A reign of righteousness cannot tolerate a man who is given responsibility, accepts it, and then fails.

Solomon also reminded him how wickedly he had treated David. That wickedness would come back on his own head. David had not killed Shimei, so that no one could call it personal revenge. But justice still had to be done, even though David was no longer alive. Shimei's case is a warning to us not to speak evil of those in authority (Jude 8-9).

At first Solomon shows mercy to Adonijah. But Adonijah's will is still restless: he wants the dead king's wife. That wakes the righteous judgment meant for those who had failed in integrity and had risen up against God's anointed. This is the first mark of the king who reigns in glory. He executes righteous judgment in the earth. Nothing escapes the watchfulness of this judgment. Shimei's case shows it.

And here we have another glimpse of the government of the kingdom in the coming age. In the present age grace reigns through righteousness. In the kingdom age, when the Lord rules over all, righteousness reigns. Judgment will meet disobedience at once, as it did with Shimei.

Solomon's kingdom could not be established until Joab paid for the innocent blood of Abner and Amasa — blood he had shed without David's knowledge. Joab's execution pictures how the thousand-year kingdom of the Lord Jesus will be set up in righteousness, and that righteousness brings peace.

Solomon also gave the order about Shimei, so Benaiah "went out and struck him down, and he died. So the kingdom was established" — yes, established for a time, but not forever! Just judgment prevailed only for a while.

Grace justifies the believer today, and sets him in a kingdom which can never be moved. Great David's greater Son is crowned on high, and lives no more to die. A greater than Solomon is there to administer grace to the chief of sinners, and to the most needy of the saints... Having first made purification for sins, the Son of God went up to the throne. Having laid down His life for us, He lives above. Grace has the upper hand, and today it prevails in righteousness.