1 Kings 2:1-12
As he dies, David leaves a commandment with his son Solomon, and insists upon his responsibility. It is, so to speak the testament of the aged king and the fruit of his long experience. Here we do not find “the last words of David” as 2 Samuel 23 gives them to us. The discourse contained in our passage historically precedes these “last words” which could be inserted between verses 9 and 10. It is not here a question of David judging his entire conduct in view of that of the true King, “the just ruler over men,” and proclaiming the infallibility of the counsels of the grace of God (2 Sam. 23:4-5). No, Solomon at the dawn of his reign must first of all be armed against that which could hinder or ruin it.
There are many analogies between the words of David to his son and those of the Lord to Joshua (Josh. 1). The king must first of all “be of good courage and be a man.” Obedience to the Lord and dependence upon Him are the proofs of this strength which is to be used to “walk in his ways.” The walk itself is directed by the Word of God, as we see here and in Psalm 119. The Word has different characteristics and it is necessary to pay attention to all of them. Here it is said: “To keep his statutes, and his commandments, and his judgments, and his testimonies; (1 Kings 2:3). Such is the whole of the Word. His statutes are the things He has established and to which His authority is attached; His commandments, the expression of His will to which we are obliged to submit ourselves; His ordinances (or judgments), the principles He conveys and according to which He acts; and finally, His testimonies are the thoughts He has communicated to us and which faith must receive. All this constituted “the law of Moses” for the Israelite and was to be the divine standard for the walk of the faithful. A life ordered in this manner must prosper in whatever aspect one might consider it: “That thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself.” This was to have been the secret of the reign of Solomon and his successors. With these principles there would not ever have failed him “a man on the throne of Israel.”
It is the same for us. Our life finds its nourishment and its strength in the Word of God, and it is only by keeping it that we are enabled to travel through an inimical world without fear and see all we do prosper (Psa. 1:2-3). It teaches us to walk in the way of God. Can there be a greater blessedness than to find a perfect path here on earth, the path of Christ upon which the eyes of God rest with complacency? See then the task of Solomon and of his successors. Had they walked in God’s way and under His eye their dominion would have continued to be established forever (Psa. 132:11-12).
David’s second recommendation to his son had reference to the judgments which the latter was to execute. 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 had shown himself very little able to give each of these qualities its rightful place. Thus, many times we find him too weak to exercise righteousness, as in the case of Joab, or we find him extending grace at the expense of righteousness. He alone has found, in Christ, the way to reconcile these two things: His perfect hatred for sin and His perfect love for the sinner.
But this absence of judgment was nothing less than weakness in David. A time is coming when the actions of men will be appraised according to the standard of righteousness, a standard that has long been postponed, but which will not have its sway until then. When righteousness reigns, can it appear to ignore sin? Men do not violate the laws of a kingdom with impunity, and when this kingdom is established in power those who have trampled these laws underfoot during the reign of grace must suffer the bitter consequences of their revolt. There are no legal exceptions to the law of God as there are to the laws of men. The sinner’s act of iniquity will find him out — perhaps when his hair is white with age, but without question it will be recalled to mind.
Joab is mentioned first (1 Kings 2:5-6). We have already sufficiently evaluated his career that we will pass over it here. David’s weakness (2 Sam. 3:39) had prevented the king from immediately avenging the murder of Abner, and later that of Amasa, but he had not forgotten them. What Joab had done to these men, he had done to David. “Thou knowest also what Joab the son of Zeruiah did to me.” Perhaps this bloody man thought he was serving his king all the while he was serving his own self-interests. Impossible! That which man does in his self-interest, he is doing against God. In time of peace Joab’s “girdle and shoes,” his service and his walk, had been spotted 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, for this is reserved for those who make peace (Jas. 3:18). Neither Solomon’s reign of peace nor his reign of righteousness could tolerate such elements. Joab must be immolated without delay and without mercy. “Do therefore according to thy wisdom,” says David (1 Kings 2:6). Yes, there is retribution according to the wisdom of Christ (Rev. 5:12). Without it His glory would not be completely displayed.
But David’s thoughts delight to linger, in contrast, on what Barzillai had done for him (2 Sam. 19:31-40). He rewards that devoted old man far beyond his desires in the person of his sons. Originally Chimham alone was concerned; now, all the sons of Barzillai have a right at the king’s table in return for the faithfulness of their father. They enjoyed the glory of the kingdom in a particular position of honor and intimacy. Let us be mindful of this in our families. The devotion of parents to Christ is recompensed in their children. “When I call to remembrance,” says the apostle, “the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice” (2 Tim. 1:5).
A third person here is Shimei, the Benjaminite who had cursed David, and then at his return had given tokens of repentance in confessing his sin. This same Shimei had not joined Adonijah’s following; he remained in the company of David’s mighty men and had followed Solomon. Of him David says, “And, behold, thou hast with thee Shimei the son of Gera.” He was then apparently restored, but if David in grace had spared him, he did not hold him innocent. All was made to depend on his conduct under the king of righteousness. His conduct would show if his repentance was real. As with the case of Joab, Shimei’s case is entrusted to the wisdom of Solomon (1 Kings 2:9).
David dies (1 Kings 2:10-12), and the Word notes here not the opening of Solomon’s reign, but that which characterizes it both generally and in its entirety: “His kingdom was established greatly.” This is the character of the kingdom of righteousness in contrast with that of the kingdom of grace, full of trouble and sedition.