David's dying charge A. M. 2989. B. C. 1015. CHAPTER II. that he should die; and he charged Solomon his son, saying, to his son Solomon. B. C. 1015. AM 999 NOW the days of David drew nigh || thy children take heed to their way, A. M. 2099. to walk before me in truth, with all their heart, and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. с 2 'I go the way of all the earth: be thou strong therefore, and show thyself a man; 3 And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper1 in all that hou doest, and whithersoever thou turnest thyself. 4 That the LORD may continue his word which he spake concerning me, saying, 'If NOTES ON CHAPTER II. c Deut. - Or, f Psa. Verse 5. Moreover, thou knowest, &c.-After DaVerses 1, 2. The days of David drew nigh, that vid had given Solomon this general charge, he prohe must die—As he himself was sensible. And he ceeded to direct him to do some particular acts of charged Solomon his son-After the example of justice and kindness, and first of all bids him reAbraham, the father of the faithful, Gen. xviii. 19. member how Joab had acted. We must not look I go the way of all the earth-Even the sons and upon this admonition of David, on his death-bed, as hers of heaven must go the way of all the earth, proceeding from a spirit of private revenge, but as of all who dwell thereon. But they walk with advising the execution of a public piece of justice, pleasure in this way, through the valley of the which the circumstances of things would not permit shadow of death. Prophets, yea, kings, must go him to inflict before. Certainly the punishment of this way to brighter light and honour than prophecy Joab was owing both to God and man, for his or sovereignty. Be thou strong-For, to govern treacherous and cruel murder of Abner and Amasa; his people according to the law of God, required and, therefore, David here, in justice to his people, great fortitude or strength of mind. And show thy-and the divine laws, ordered his son and succesself a man-In manly wisdom, and courage, and constancy, though thou art but young in years. Verses 3,4. And keep the charge of the Lord thy God-Here we find David inculcating, in his last moments, the great ruling principle, the foundationstone of the Hebrew state, and which in some measure distinguishes it from all other governments that have ever subsisted. For the whole strength and stability of that state was built, not upon the riches or forces of the kingdom, but upon a strict observance of the statutes and commandments of the Lord. As it is written in the law of Moses-Which the prince was enjoined to transcribe and read, (Deut. xvii. 11,) that he might govern his own and his people's actons by it. That thou mayest prosper-Or, behave thyself prudently. Hereby he intimates that religion is the truest reason of state, and that all true wisdom and good success depend upon piety. That may confirm his word-Fulfil his promise, the condition upon which it was suspended being performed. Thus, to engage him to keep the charge of the Lord, he represents unto him the gracious promise which God had made him, to perpetuate the kingdom in his family without interruption, provided his children sincerely and heartily cleaved to God in faithful and conscientious obedience to his commandments. the Lord sor to do that, when his throne was fully established, Verse 6. Do therefore according to thy wisdomWhat in reason and justice thou seest to be fit. For though I was forced to forbear him, I never forgave David's charge concerning B. C. 1015. n B. C. 1015. A. M. 2989. and let not his hoar head go down to || which cursed me with a grievous A. M. 2989. the grave in peace. curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword. 7 But show kindness unto the sons of " Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother. 8 And behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, 9 Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head 2 Sam. xii. 31, 38.- 2 Sam. ix. 7, 10; xix. 28.- -P 2 Sam. Heb. strong.-92 Sam. xvi. 5. xvii. 27. 2 Samuel xix. 18.-2 Samuel xix. 23. Exod. xx. 7; Job ix. 28. to death by the sword. And, therefore, though David was bound, Solomon was at full liberty to vindicate the majesty of kings, in chastising this high insult upon his father in such a manner as he thought fit: nor was there any danger of doing this to excess, when the chastisement was deferred to the calm and cool season of dispassionate justice; when neither passion nor personal resentment could inflame the vengeance. David well knew how much it became the piety of his character to submit himself and his concerns to the divine disposal, throughout the whole course of his life; but could he, for this reason, wholly renounce the interest of justice? Or, if he could, he very well knew how dangerous an example it might be to his successors, to suffer such injuries and insults upon majesty to pass unpunished: and, therefore, when he had acted up to the piety and dignity of his own character, he very wisely admonished his son to act up to the wisdom of his." him. Let not his hoar head go down to the grave ed the grant by an oath. But then it must be rein peace-Punish him according to his demerits. membered, that the obligation of the oath was pure"This dying order of David," says Dr. Dodd, re- ly personal; for so he himself explains it, saying, ferring to Dr. Chandler, "was an order worthy of a|| I sware unto him by the Lord, I will not put thee good king, and fit to be given in the last moments of his life. The crimes which drew down this punishment upon Joab, have already been expatiated upon. Many reasons concurred to prevent David's calling him to an account; but it is plain he never forgot nor forgave his crime: nay, he could not, consistently with the law, have forgiven him if he had been inclined to it. His deferring his punishment so long, was no reason why he should always do it. Reasons of state prevented its being inflicted before, and reasons of state required its being put in execution at this juncture. In time of war it was dangerous to attempt it, on account of the power, influence, and military skill of Joab; in time of peace it was safe, because Joab's power was then upon the decline, and his services were unnecessary. Joab was ambitious, enterprising, and restless, and having not proved very loyal to the father, might have practised the same perfidy against the son; who being young, and scarcely settled in his throne, might have suffered from his treachery, his want of fidelity, and his ambitious views, which were insatiable." Verse 7. Show kindness to the sons of Barzillai -David's gratitude here expressed is remarkable. Barzillai only desired him to show kindness to Chimham, 2 Sam. xix. 37; but he extends it to all his sons. Let them be of those that eat at thy table -As Mephibosheth had done at David's table. It is probable Mephibosheth was now dead, for otherwise David would not have forgotten him. For so they came to me-Such kindness they showed me; inviting him to Barzillai's house, who sustained him in his great distress, 2 Sam. xix. 32. Verse 8. Behold thou hast with thee Shimei, &c.,|| which cursed me with a grievous curse-“David," says Delaney," when he was importuned to punish Shimei, (2 Sam. xvi. 9, and xix. 21,) imitated the mercy of God, who waits that he may be gracious. Had he copied after any lower pattern, he had not spared Shimei, in the very instant of passion and provocation; nor would he afterward have forgiven him, in the fulness of prosperity and power. He || very well knew how much the remission of personal injuries became the kingly character, and,|| therefore, he gave Shimei his life, and confirm Verse 9. Now therefore hold him not guiltlessThough I spared his life, do not treat him as an innocent person, nor consider him as one reconciled to my family, and to thy succession to the throne. He is Shimei still, and wants nothing but a fair opportunity to declare it. Clear him not, therefore, as I did, if thou findest him guilty of any mal-practices; but his hoar head bring down, &c.-Cut him off as an old offender and dangerous enemy, to secure thy own peace, and the safety of thy government. In this sense Josephus understands the words. But, certainly, David's telling Solomon, that he sware to Shimei he would not put him to death for his outrage and treason, is a demonstra|| tive_proof that he did not advise Solomon to put him to death for the crime that he himself had solemnly forgiven; for can any one imagine David would tell Solomon that he had sworn not to put Shimei to death, and in the same breath order him, in defiance of his oath, to be put to death? If he had intended that Solomon should immediately put him to death, there would have been neither reason nor sense in the words, Thou art a wise man, and knowest what thou oughtest to do unto him. For to what purpose was it to tell Solomon that he knew how to behave to Shimei, if David's command was immediately to cut him off, and Solomon understood him in that sense? But it is certain Solomon did not understand his father in that sense, by his ordering him to build a house for himself in Jerusalem, (verse 36,) as well as from the different manner in which he treated Shimei and Joab. The fact is, David advised his son to keep a strict watch over Shimei, and to put him to death only, if, on any new offence, he should again forfeit his life; and this, it is hoped, has been made appear to be the truth of the case. Now, how is this inconsistent with piety, or the advice of a prince on his death-bed? It is true, forgiveness of enemies is a duty, provided they cease to become our enemies; but no man is obliged, by any law, so to forgive an enemy, continuing such, as not to take the proper methods to guard against the effects of his enmity, and bring him to justice, if no other method will prove effectual. Much less is a prince obliged so to forgive an implacable enemy to his crown and government, and one who is likely to disturb the settlement of the crown in his successor, as not to order the successor to be upon his guard against him, and punish him, when guilty, according to his demerits. Such a caution and order is what he owes to his people; die as a private person, in charity with all mankind, and forgive every private injury against himself; and yet, as a prince, advise what is necessary for the public good after his decease, and even the execution of particular persons, if, by abusing the lenity and respite they once received, they should be guilty of new and capital offences.Chandler. Doctor Waterland, Le Clerc, and Calmet, give the same interpretation with Doctor Chandler. The reader will probably think that the above reasoning sufficiently justifies David in this particular, even on supposition that the text is rightly translated, which, however, Dr. Delaney is of opinion it is not. The Hebrew particle, 1, vau, he thinks, ought to have been rendered here, as in all similar fases, not connectively, but disjunctively, as it is Prov. xxx. 8, and in many other places. "Agur," says he, "beseeches God to keep him from the extremes of poverty and wealth. If the particle ta were to be interpreted here connectively, the he may And she said, "Comest thou peaceably? And he said, Peaceably. 14 He said moreover, I have somewhat to say unto thee. And she said, Say on. с 15 And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me that I should reign: howbeit the kingdom is turned about, and is become my brother's for dit was his from the LORD. xxix. 23; 2 Chron. i. 1.- 1 Samuel xvi. 4. Chap. i. 5. d 1 Chron. xxii. 9; xxviii. 5, 7; Prov. xxi. 30; Dan. ii. 21. petition would run thus: Give me not poverty and riches. Every one sees the absurdity of this petition; and therefore the translators rightly rendered it, Give me neither poverty nor riches. In the same analogy, the passage in question, rightly translated, will stand thus: Now, therefore, neither hold him guiltless, (for thou art a wise man, and knowest what thou oughtest to do unto him,) nor his hoar head bring thou down to the grave with blood. This advice, in this sense, is full of humanity, as well as wisdom, and Solomon (we see) understood and observed it in this sense, and in no other." Verses 10, 11. So David slept with his fathersHe died with the satisfaction of seeing his own son his successor, the wisest and the hopefulest prince of the whole earth, and with the assurance of God's peculiar favour to his posterity, from whence he had already, in the clearest light of prophetic vision, seen the Messiah, the Lord of life, to arise; of whose dominion, and the increase of his government and glory, he well knew, by the Spirit of God upon him, there would be no end. And was buried in the city of David-In that part of Jerusalem which was called by his name, because he took it from the Jebusites. Seven years reigned he in Hebron-More precisely, seven years and six months; (2 Sam. v. 5;) but smaller numbers are often omitted in Scripture computations, and only the larger noticed. Verse 12. Then sat Solomon upon the throne, &c. -The kingdom was settled upon him with universal consent and approbation. His kingdom was established-He had the hearty affections of his people, which all men know to be a prince's best and surest establishment. Verses 13-15. She said, Comest thou peaceably? -Or with some evil design against me or my son? which she might well suspect, knowing his ambition and envy at Solomon, and his hatred against her, as the chief cause of his being cast down from his aspiring views and high hopes. He said, Thou knowest that the kingdom is mine-Both by right of primogeniture and actual inauguration. And all Israel set their faces on me-They looked on me as their king and my father's successor, and expected that he would confirm my election. He pretends that the generality of the people favoured his views, 19 Bath-sheba therefore went unto King Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and f bowed him- || self unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand. 20 Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. 'Heb. turn not away my face, Psa. cxxxii. 10.— Chap i. 3, 4. Exod. xx. 12. and wished him to be king. Howbeit the kingdom is turned about, and is become my brother's-Is translated from me to him by the vicissitude of human affairs, and the changeable humour of the people. For it was his from the Lord-Either, 1st, By God's providence so disposing David's mind, and the people's hearts: or rather, 2d, By God's appointment, and particular designation: wherein he seems to acquiesce, affectionately terming Solomon his brother, that he might deceive both her and him into a belief that he was far from any design of usurping the government. Verse 17. That he give me Abishag to wife-It is not likely that either Adonijah or Bath-sheba was ignorant that it was unlawful for any man to marry his father's wife: but they perhaps thought that as David knew her not, the marriage had not been completed. Verse 19. The king rose up to meet her, and bowed himself-For the high dignity to which he was advanced, did not make him forget the honour due to a parent: an amiable example this, to teach all children to continue to show respect to their parents, how much soever they may be advanced above them in wealth, dignity, or honour. She sat on his right hand-The most honourable place, next to the king. B. C. 1014. 21 And she said, Let Abishag the A. M. 2990. Shunammite be given to Adonijah thy brother to wife. 22 And King Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for h Abiathar the priest, and for Joab the son of Zeruiah. design is not upon Abishag, but upon the kingdom; which by this means he hopes to recover. "That Adonijah had such a design is very probable," says Poole, "both from his temper, for he was an aspiring and designing man, highly discontented with Solomon's government, and desirous of a change; and from the nature of the thing, because he would not have made so daring and presumptuous a request, if he had not had some great design in it." For he is my elder brother— And therefore looks on the kingdom as his by birthright, and the law of nations, and thinks he may lawfully endeavour to recover his own, and cast me out as a usurper; to accomplish which the seeking Abishag to wife is the first step. Even for him, and for Abiathar and Joab-"It is very likely," says the author last quoted, "though not expressed, that he, and Joab, and Abiathar, were engaged in some design against Solomon, and that Solomon had obtained information of it; and therefore he did, and reasonably might, take this attempt of Adonijah to obtain Abishag, for an indication, and the first overt act of his treason." Verse 23. Then King Solomon sware by the Lord -Once here, and again verse 24, which he did to oblige himself irrevocably to perform his resolution, and to prevent all intercession for Adonijah's life, the matter being, he believed, of the greatest importance to him. Verses 20, 21. I desire one small petition of thee -So she esteemed it, because she did not perceive Adonijah's design in it, nor the circumstances con- Verse 24. And set me on the throne of Davidnected with it. I will not say thee nay-Supposing For, though Adonijah be my elder brother, yet I thy request can be lawfully and safely granted, and have an undoubted right and title to the crown, will be productive of no injury to myself or others. || from the promise and appointment of that God who Let Abishag be given to Adonijah thy brother-disposes of all kingdoms, and especially this of IsThat is, thy brother by the father's side, and whom rael, to whom he pleaseth; and therefore Adonijah brotherly affection and relation oblige thee to grati- in this and his former attempt is guilty of treason fy; at least, in small things. against me, and of rebellion against God. And who Verse 22. Ask for him the kingdom also-His || hath made me a house-Who hath given me pos Joab is afraid for his life, B C. 1014. CHAPTER II. A.M. 2990. 25 And King Solomon sent by the 27 So Solomon thrust out Abiathar from being and flees to the tabernacle. B. C. 1014. the word of the LORD; which he A. M. 2990. 28 ¶ Then tidings came to Joab; (for Joab had turned after Adonijah, though he turned not after Absalom;) and Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar. 29 And it was told King Solomon that Joab was fled unto the tabernacle of the LORD; and behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him. Josh. xxi. 18. Heb. a man of death.- 1 Sam. xxiii. 6; n 1 Samuel xxii. 20, 23; 2 Samuel xv. 24.- 1 Sam. ii. 31-35. P Chap. i. 7.4 Chap. i. 50. 2 Sam. xv. 24, 29. terity, as this phrase often means; see Exod. i. 21; || ther-When he thought fit to carry it out with him; for Rehoboam was probably born before this time: and when thou, as high-priest, wast called to attend or rather, who hath established me in the house and upon it. Thus Solomon shows his respect to the throne of David, and so hath fulfilled in and to me sacred office. Because thou hast been afflicted, &c. the promise made to him respecting his house, (2-Exposed to all the hardships David endured all Sam. vii. 11,) and the settlement of the crown in him the time of his exile under Saul, 1 Sam. xxii. 20, &c. and his seed. Adonijah shall be put to death this Here Solomon mixes mercy with justice, and reday—“Had Adonijah lived under our constitution, quites Abiathar's former kindness to David; hereby he would have had a fair hearing before conviction. teaching princes, that they should not write injuries But we should remember that in the kingdoms of in marble, and benefits in sand and water, as they the East the government was absolute, and the pow- have been too often observed to do. So Solomon er of life or death entirely in the prince; so that thrust out Abiathar-Either from his office, or at Solomon, without the formality of any process, least from the execution of it. That he might fulcould pronounce his brother dead; and because he fil the word of the Lord-Solomon did not do this conceived that in cases of this nature delays were that he might fulfil the word of the Lord, but bedangerous, might send immediately and have him cause Abiathar had taken the part of Adonijah. But despatched; though we cannot but say that it would by Solomon's being moved to do this on account have been more to his commendation, had he show-of Abiathar's rebellion, the word of the Lord was ed more clemency and spared his life."-Dodd. Verse 25. Solomon sent by the hand of Benaiah, &c-For the execution of justice was not then committed to obscure persons, as it is now, but to persons of great honour and authority. Notwithstanding what has been observed in the two or three preceding notes, probably the reader will be inclined to think, as certainly many are, that it is far from being clear Solomon acted right in putting Adonijah to death, or that the latter had any ill design in asking Abishag. And yet, what certainly is of great weight, we nowhere find Solomon censured in the Scriptures for this action. Verses 26, 27. Unto Abiathar-said the king, Get thee to Anathoth-This was a city of the priests, (Josh. xxi. 28,) where he commanded him to lead a private life; either in that part of the suburbs which fell to his share, or in some land which he had purchased. I will not, at this time, put thee to death -He does not fully pardon him, but reserves to himself a liberty of punishing him afterward if he should see occasion. This he does to keep him in awe, that he might not dare to raise or foment discontents or tumults among the people, which other wise he might have been inclined to do. Because thou didst bear the ark of the Lord before my fa fulfilled, which he had spoken concerning the house of Eli in Shiloh. And in this sense we are to take the same kind of expressions in the New Testament, where things are frequently said to be done to fulfil certain prophecies. Verse 28. Then tidings came to Joab-Concerning Adonijah's death, and Abiathar's deposition. And Joab fled unto the tabernacle of the LordThis makes it appear that Joab had had a hand in the counsel mentioned verse 22, as Solomon suspected. And caught hold on the horns of the altarIt appears from this and some other instances, that it was now become a custom among the Israelites, though by no divine law, to flee to the altar of the Lord, as to an asylum; however, by Solomon's treatment of Joab on this occasion, it appears, that this privilege was only allowed for some misdemeanours, and not for capital offences, especially murder. And Solomon (verse 31) showed that the altar had better be stained with the blood of a murderer, than be polluted with his touch, in seeking an asylum from it, and thereby escaping the punishment which the divine laws required to be inflicted on him. Verses 29, 30. Go, fall upon him-Namely, if he will not come out from thence, as I foresee he will |