1 Kings 2:36
Then the king summoned Shimei and said to him, "Build a house for yourself in Jerusalem and live there, but do not go anywhere else.
Then the king summoned Shimei
In this opening phrase, we see King Solomon taking decisive action. The Hebrew root for "summoned" is קָרָא (qara), which means to call or proclaim. This action signifies authority and the king's intention to address an important matter. Historically, Shimei was a member of the tribe of Benjamin and had previously cursed David, Solomon's father. Solomon's summoning of Shimei indicates a moment of reckoning and the exercise of royal authority to establish order and justice in the kingdom.

and said to him
This phrase introduces a direct communication between the king and Shimei. The Hebrew verb אָמַר (amar) is used here, which means to say or speak. This highlights the importance of the king's words, as they carry the weight of law and command. In the biblical context, the king's speech is not merely conversational but is a directive that must be heeded.

“Build yourself a house in Jerusalem
The instruction to "build yourself a house" is significant. The Hebrew word for "house" is בַּיִת (bayit), which can mean a physical dwelling or a household. By commanding Shimei to build a house in Jerusalem, Solomon is both restricting and protecting him. Jerusalem, the city of peace and the center of worship, becomes a place of both refuge and confinement for Shimei. This command reflects Solomon's wisdom in dealing with potential threats by keeping them close and under observation.

and live there
The phrase "live there" uses the Hebrew verb יָשַׁב (yashab), meaning to dwell or settle. This command is not temporary but suggests a permanent arrangement. Solomon is ensuring that Shimei remains within the king's jurisdiction, where his actions can be monitored. This reflects a strategic move to maintain peace and stability in the kingdom by controlling those who might disrupt it.

but do not go anywhere else
The restriction "do not go anywhere else" is a clear boundary set by Solomon. The Hebrew phrase לֹא תֵצֵא מִשָּׁם (lo tetze misham) emphasizes the prohibition against leaving. This command serves as a test of Shimei's loyalty and obedience. In a broader spiritual sense, it can be seen as a call to remain within the boundaries set by God, highlighting the importance of obedience and the consequences of straying from divine commands. Solomon's directive is both a protective measure for the kingdom and a test of Shimei's character.

Persons / Places / Events
1. King Solomon
The son of David and Bathsheba, Solomon is the king of Israel at this time. He is known for his wisdom and is in the process of consolidating his kingdom by dealing with potential threats.

2. Shimei
A member of the tribe of Benjamin, Shimei had previously cursed King David during Absalom's rebellion. Solomon is now dealing with him to ensure his loyalty and prevent any future rebellion.

3. Jerusalem
The capital city of Israel and the political and spiritual center of the nation. It is significant as the place where Shimei is commanded to stay, symbolizing both protection and restriction.

4. The Command
Solomon's directive to Shimei to build a house and remain in Jerusalem is both a test of loyalty and a means of keeping a potential adversary under surveillance.

5. The Context
This event occurs during the early reign of Solomon as he establishes his rule and addresses unfinished business from his father David's reign.
Teaching Points
Wisdom in Leadership
Solomon's handling of Shimei demonstrates the need for wisdom and discernment in leadership. Leaders must balance justice with mercy and be vigilant against potential threats.

Consequences of Past Actions
Shimei's situation is a reminder that our past actions can have long-lasting consequences. It is important to seek forgiveness and make amends where possible.

Obedience and Boundaries
Shimei's command to stay in Jerusalem illustrates the importance of obedience and respecting boundaries set by authority. This can be applied to our spiritual lives as we adhere to God's commands.

Testing of Character
Solomon's directive serves as a test of Shimei's character and loyalty. Similarly, our faith and character are often tested in various ways.

The Role of Justice
Solomon's actions reflect the biblical principle of justice. It is crucial to uphold justice in our personal lives and communities, ensuring that wrongs are addressed appropriately.
Bible Study Questions
1. How does Solomon's command to Shimei reflect his wisdom and understanding of leadership?

2. In what ways can past actions, like those of Shimei, impact our present and future? How can we address these in our own lives?

3. What are some boundaries that God has set in your life, and how do you ensure you remain within them?

4. How can we discern when to show mercy and when to uphold justice in our interactions with others?

5. Reflect on a time when your character or faith was tested. How did you respond, and what did you learn from the experience?
Connections to Other Scriptures
2 Samuel 16
Provides background on Shimei's cursing of David, which sets the stage for Solomon's actions in 1 Kings 2.

1 Kings 2:8-9
Earlier in the chapter, David instructs Solomon to deal wisely with Shimei, highlighting the importance of justice and wisdom in leadership.

Proverbs 4:23
Emphasizes the importance of guarding one's heart, which can be related to Solomon's need to guard his kingdom from internal threats.
General JoabS. Horton.
People
Abiathar, Abishag, Abner, Absalom, Achish, Adonijah, Amasa, Anathoth, Barzillai, Bathsheba, Benaiah, David, Eli, Gera, Haggith, Jehoiada, Jether, Joab, Maacah, Maachah, Ner, Shimei, Solomon, Zadok, Zeruiah
Places
Anathoth, Bahurim, Gath, Hebron, Jerusalem, Jordan River, Kidron, Mahanaim, Shiloh
Topics
Abide, Anywhere, Build, Calleth, Dwell, Dwelt, Forth, Hast, Jerusalem, Shimei, Shim'e-i, Summoned, Thence, Whatever, Whither
Dictionary of Bible Themes
1 Kings 2:36-37

     4290   valleys

1 Kings 2:36-45

     7240   Jerusalem, history

Library
The Horns of the Altar
WE MUST tell you the story. Solomon was to be the king after David, but his elder brother, Adonijah, was preferred by Joab, the captain of the host, and by Abiathar, the priest; and, therefore, they got together, and tried to steal a march upon dying David, and set up Adonijah. They utterly failed in this; and when Solomn came to the throne Adonijah was afraid for his life, and fled to the horns of the altar at the tabernacle for shelter. Solomn permitted him to find sanctuary there, and forgave
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

"He Ascended into Heaven:" Believe. "He Sitteth at the Right Hand of the Father...
11. "He ascended into heaven:" believe. "He sitteth at the right hand of the Father:" believe. By sitting, understand dwelling: as [in Latin] we say of any person, "In that country he dwelt (sedit) three years." The Scripture also has that expression, that such an one dwelt (sedisse) in a city for such a time. [1791] Not meaning that he sat and never rose up? On this account the dwellings of men are called seats (sedes). [1792] Where people are seated (in this sense), are they always sitting? Is
St. Augustine—On the Creeds

Whether Curiosity Can be About Intellective Knowledge?
Objection 1: It would seem that curiosity cannot be about intellective knowledge. Because, according to the Philosopher (Ethic. ii, 6), there can be no mean and extremes in things which are essentially good. Now intellective knowledge is essentially good: because man's perfection would seem to consist in his intellect being reduced from potentiality to act, and this is done by the knowledge of truth. For Dionysius says (Div. Nom. iv) that "the good of the human soul is to be in accordance with reason,"
Saint Thomas Aquinas—Summa Theologica

Whether the Angels have Bodies Naturally United to Them?
Objection 1: It would seem that angels have bodies naturally united to them. For Origen says (Peri Archon i): "It is God's attribute alone---that is, it belongs to the Father, the Son, and the Holy Ghost, as a property of nature, that He is understood to exist without any material substance and without any companionship of corporeal addition." Bernard likewise says (Hom. vi. super Cant.): "Let us assign incorporeity to God alone even as we do immortality, whose nature alone, neither for its own sake
Saint Thomas Aquinas—Summa Theologica

Whether the Natural Law Can be Changed?
Objection 1: It would seem that the natural law can be changed. Because on Ecclus. 17:9, "He gave them instructions, and the law of life," the gloss says: "He wished the law of the letter to be written, in order to correct the law of nature." But that which is corrected is changed. Therefore the natural law can be changed. Objection 2: Further, the slaying of the innocent, adultery, and theft are against the natural law. But we find these things changed by God: as when God commanded Abraham to slay
Saint Thomas Aquinas—Summa Theologica

The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence
Andrew Murray—The Two Covenants

"The King Kissed Barzillai. " 2 Sam. xix. 39
And no wonder, for David could appreciate a real man when he saw him, and so does David's Lord. I.--LOYALTY IS PRECIOUS TO THE KING OF KINGS. In the days when the son of Jesse had but few friends, it was a precious thing to be treated in the style Barzillai and his neighbours entertained him (see 2 Sam. xvii. 27-29). They were rich farmers, and had land which brought forth with abundance, so were able to act with princely hospitality to the fugitive monarch. But plenty may live with avarice, and
Thomas Champness—Broken Bread

What Manner of Man Ought not to Come to Rule.
Wherefore let every one measure himself wisely, lest he venture to assume a place of rule, while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (Lev. xxi. 17). And it is also immediately subjoined;
Leo the Great—Writings of Leo the Great

Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version,
E. P. Barrows—Companion to the Bible

Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters
George Milligan—Men of the Bible; Some Lesser-Known

Fifth Sunday after Trinity Exhortation to the Fruits of Faith.
Text: 1 Peter 3, 8-15. 8 Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded: 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. 10 For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: 11 And let him turn away from evil, and do good; Let him seek peace, and pursue it. 12 For the eyes of
Martin Luther—Epistle Sermons, Vol. III

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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