1 Reis 2

1 Reis 2

Spurgeon - My Sermon Notes - XXI 1 Kings 2:28—“Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the altar.” 30—“And Benaiah came to the tabernacle of the Lord, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here.” Joab’s conscience pricks him when he hears that Solomon is dealing with other offenders. Joab was a remorseless warrior, yet when his own turn comes he flies from death. Joab had little enough of religion, yet he flies to the altar when the sword pursues him. Joab refuses to quit his shelter, and falls slain at the altar. Many are for running to the use of external religion when death threatens them. Then they go to greater lengths than Scripture prescribes; they not only go to the tabernacle of the Lord, but they roust needs cling to the altar. I. AN OUTWARD RESORT TO ORDINANCES AVAILS NOT FOR SALVATION. If a man will rest in external rites he will die there. Sacraments, in health or in sickness, are unavailing as means of salvation. They are intended only for those saved already, and will be injurious to others, 1 Cor. 11:29. Religious observances: such as frequenting sermons, attending prayer-meetings, joining in Bible-readings, practising family-prayer: all these put together cannot save a man from the punishment due to his sins. They are good things, but the merely formal practice of them cannot save. Ministers. These are looked upon by some dying persons with foolish reverence. In the hour of death resort is made to their prayers at the bedside. Importance is attached to funeral sermons, and ceremonials. What superstition! Professions. These may be correct, long, reputable, and eminent; but yet they may not be proofs of safety. Connection with the most pure of churches would be a poor ground of trust. Orthodoxy in doctrine, ordinances, and religious practices is much thought of by some; but it is terribly insufficient. Feelings. Dread, delight, dreaminess, despondency: these have, each in its turn, been relied upon as grounds of hope; but they are all futile. What an awful thing to perish with your hand on the altar of God! Yet you must, unless your heart is renewed by divine grace. The outward altar was never intended to be a sanctuary for the guilty. Read Ex. 21:14, where it is said of the criminal, “Thou shalt take him from mine altar, that he may die.” II. A SPIRITUAL RESORT TO THE TRUE ALTAR AVAILS FOR SALVATION. We will use Joab’s case as an illustration. 1. His act: he “caught hold on the horns of the altar.” We do this spiritually by flying from the sword of Justice to the person of Jesus. And by taking hold upon his great atoning work, and thus through faith uniting ourselves to his propitiation. 2. The fierce demand of his adversary,—“Thus saith the king, Come forth!” This is the demand of Unbelieving Pharisees who teach salvation by works. Accusing Conscience within the man. Satan, quoting Holy Scripture falsely. 3. The desperate resolve of Joab,—“Nay, but I will die here.” This is a wise resolution, for we Must perish elsewhere. Cannot make our case worse by clinging to Christ. Have nowhere else to cling. No other righteousness or sacrifice. Cannot be dragged away if we cling to Jesus. Receive hope from the fact that none have perished here. 4. The assured security. “He that believeth on the Son hath everlasting life”: John 3:36. If you perished trusting in Jesus your ruin would Defeat God. Dishonour Christ. Dishearten Sinners from coming to Jesus Discourage Saints, making them doubt all the promises. Distress the Glorified, who have rejoiced over penitents, and would now see that they were mistaken. Come, then, at once to the Lord Jesus, and lay hold on eternal life. You may come; he invites you. You should come; he commands you. You should come now; for now is the accepted time. CASES IN POINT, &C. During an epidemic of cholera, I remember being called up, at dead of night, to pray with a dying person. He had spent the Sabbath in going out upon an excursion, and at three on Monday morning I was standing by his bed. There was no Bible in the house, and he had often ridiculed the preacher; but before his senses left him he begged his servant to send for me. What could I do? He was unconscious; and there I stood, musing sadly upon the wretched condition of a man who had wickedly refused Christ, and yet superstitiously fled to his minister. “Will you put it down in black and white what I am to believe?” wrote a lady to the Rev. Robert Howie. “I have been told of many different texts; and they are so many that I am bewildered. Please tell me one text, and I will try to believe it.” The answer came, “It is not anyone text, nor any number of texts that saves, any more than the man who fled to the City of Refuge was saved by reading the directions on the fingerposts. It is by believing on the person and work of the Lord Jesus that we are brought into life; and, once born again, are kept in that life.” When a man goes thirsty to the well, his thirst is not allayed merely by going there. On the contrary, it is increased by every step he goes. It is by what he draws out of the well that his thirst is satisfied. Just so it is not by the mere bodily exercise of waiting upon ordinances that you will ever come to peace, but by tasting of Jesus in the ordinances, whose flesh is meat indeed, and his blood drink indeed.—M‘Cheyne. The Lord Jesus is well pleased that poor sinners should fly to him, and lay hold upon him; for this is to give him due glory as a gracious Saviour, and this is to fulfil the purpose for which he has set himself apart. He claims to be a Deliverer; let us use him as what he professes to be, and so do him that honour which he most esteems. A Pilot loves to get the helm in his hand, a Physician delights to be trusted with hard cases, an Advocate is glad to get his brief; even so is Jesus happy to be used. Jesus longs to bless, and therefore he says to every sinner, as he did to the woman at the well, “Give me to drink.” Oh to think that you can refresh your Redeemer! Poor sinner, haste to do it. Oswald Chambers - Is it not in the least likely For Joab had turned after Adonijah, though he turned not after Absalom. 1 Kings 2:28. Joab stood the big test, he remained absolutely loyal and true to David and did not turn after the fascinating and ambitious Absalom, but yet towards the end of his life he turned after the craven Adonijah. Always remain alert to the fact that where one man has gone back is exactly where any one may go back (see 1 Cor. 10:13). You have gone through the big crisis, now be alert over the least things; take into calculation the ‘retired sphere of the leasts.’ We are apt to say—‘It is not in the least likely that having been through the supreme crisis, I shall turn now to the things of the world.’ Do not forecast where the temptation will come; it is the least likely thing that is the peril. In the aftermath of a great spiritual transaction the ‘retired sphere of the leasts’ begins to tell; it is not dominant, but remember it is there, and if you are not warned, it will trip you up. You have remained true to God under great and intense trials, now beware of the undercurrent. Do not be morbidly introspective, looking forward with dread, but keep alert; keep your memory bright before God. Unguarded strength is double weakness, because that is where the ‘retired sphere of the leasts’ saps. The Bible characters fell on their strong points, never on their weak ones. “Kept by the power of God”—that is the only safety. 1 Kings 2:29 It was told King Solomon that Joab had fled to the tent of the LORD, and behold, he is beside the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, "Go, fall upon him." he is by: Ex 21:14 Eze 9:6 1Pe 4:17 Go: 1Ki 2:25,31,46 SOLOMON SENTENCES JOAB TO DIE It was told King Solomon that Joab had fled to the tent of the LORD, and behold, he is beside the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, "Go, fall upon him - As noted above the horn of the altar did not provide protection from presumptuous killing which Joab had carried out. Solomon is also fulfilling some of his father's last wishes. (1Ki 2:5-6+) 1 Kings 2:30 So Benaiah came to the tent of the LORD and said to him, "Thus the king has said, 'Come out.' " But he said, "No, for I will die here." And Benaiah brought the king word again, saying, "Thus spoke Joab, and thus he answered me." JOAB'S DESPERATE DEFIANT REFUSAL One might entitle this Clinging to the Altar: A Last Stand" "Justice Meted Out in the Sacred Space" "Joab’s Final Defiance" So Benaiah came to the tent of the LORD and said to him, "Thus the king has said, 'Come out.' " But he said, "No, for I will die here." And Benaiah brought the king word again, saying, "Thus spoke Joab, and thus he answered me - Joab refuses to let go of the altar, but does recognize that his death is inevitable. 1 Kings 2:31 The king said to him, "Do as he has spoken and fall upon him and bury him, that you may remove from me and from my father's house the blood which Joab shed without cause. Do: Ex 21:14 that thou: Ge 9:5,6 Nu 35:33 De 19:12,13 21:8,9 2Ki 9:26 Pr 28:17 Ac 28:4 which: 1Ki 2:5 and from: 2Sa 3:28 REMOVING THE STAIN OF INNOCENT BLOOD The king said to him, "Do as he has spoken and fall upon him and bury him, that you may remove from me and from my father's house the blood which Joab shed without cause Joab’s actions—killing Abner and Amasa without justification—had brought bloodguilt upon the house of David. Solomon emphasizes that Joab’s execution is a way to atone for these crimes and remove their stain from the royal lineage. Even in carrying out justice, Solomon commands that Joab be buried. This ensures that the act of justice does not turn into desecration, reflecting Solomon's adherence to both justice and honor. 1 Kings 2:32 "The LORD will return his blood on his own head, because he fell upon two men more righteous and better than he and killed them with the sword, while my father David did not know it: Abner the son of Ner, commander of the army of Israel, and Amasa the son of Jether, commander of the army of Judah. The LORD will return his blood on his own head: 1Ki 2:44 Ge 4:11 Jdg 9:24,57 Ps 7:16 because he fell upon two men: 2Sa 3:27 2Sa 20:10 more righteous: 1Sa 15:28 2Sa 4:11 2Ch 21:13 Es 1:19 my father David: 2Sa 3:26,37 Abner: 2Sa 3:27 Amasa: 2Sa 20:10 Son of Jether: 1Ki 2:5 2Sa 17:25 Related Passages: 2 Samuel 3:27+ So when Abner returned to Hebron, Joab took him aside into the middle of the gate to speak with him privately, and there he struck him in the belly so that he died on account of the blood of Asahel his brother. 2 Samuel 20:10+ But Amasa was not on guard against the sword which was in Joab’s hand so he struck him in the belly with it and poured out his inward parts on the ground, and did not strike him again, and he died. Then Joab and Abishai his brother pursued Sheba the son of Bichri. JOAB'S BLOOD ON OWN HEAD VINDICATES ABNER AND AMASA The LORD will return his blood on his own head - Solomon's verdict on Joab. Because - term of explanation explaining why Yahweh would bring back Joab's bloody deeds on his head. He fell upon two men more righteous and better than he and killed them with the sword, while my father David did not know it: Abner the son of Ner, commander of the army of Israel, and Amasa the son of Jether, commander of the army of Judah The verse underscores that God is the ultimate judge who ensures that the wicked reap the consequences of their actions. Solomon frames Joab’s punishment as the fulfillment of God’s justice. Solomon declares that Joab’s execution is not only a human decision but also an act of divine justice. Joab's bloodguilt for killing Abner and Amasa is placed squarely on his own head, meaning he alone bears responsibility for his actions. These killings were acts of treachery committed without David’s knowledge or approval, highlighting Joab’s rogue and self-serving behavior. Solomon’s judgment serves to vindicate Abner and Amasa, affirming their innocence and righteousness. It also clears David’s house of any association with Joab’s crimes. THOUGHT - The verse affirms that God sees and upholds the innocence of those who are wronged, ensuring that their righteousness is acknowledged. Warren Wiersbe makes an excellent point - It's important to understand that Solomon wasn't simply acting in revenge in the place of his father David. Solomon explained that the death of Joab took away the stain of the innocent blood that Joab had shed when he killed Abner and Amasa. The shedding of innocent blood polluted the land (Nu 35:30-34+) and the victim's blood cried out to God for vengeance (Gen. 4:10). The cities of refuge were provided for people who had accidentally killed somebody. They could flee to one of the six cities and be protected until the elders had investigated the case. But murderers like Joab were not to be given any mercy but were to be executed so that the innocent blood they had shed would pollute the land no more (Deut. 19:1-13; 21:1-9; Lev. 18:24-30). Saul's treatment of the Gibeonites had polluted the land and created trouble for David (2 Sam. 21:1-14), and Solomon didn't want that to happen during his reign. (Bible Exposition Commentary) 1 Kings 2:33 "So shall their blood return on the head of Joab and on the head of his descendants forever; but to David and his descendants and his house and his throne, may there be peace from the LORD forever." return on: 1Ki 2:32 2Sa 3:29 2Ki 5:27 Ps 101:8 109:6-15 Mt 27:25 upon David: 2Sa 3:28 Pr 25:5 his house: Ps 89:29,36,37 132:12 Isa 9:6,7 11:1-9 Lu 1:31-33 2:14 JUSTICE FOR JOAB PEACE FOR DAVID So shall their blood return on the head of Joab and on the head of his descendants forever; but to David and his descendants and his house and his throne, may there be peace from the LORD forever - Note the two contrasting uses of forever - cursing on Joab's line but peace on David's line, once again an allusion to Yahweh's promise to keep the Davidic Covenant. The verse highlights that Joab’s guilt for shedding innocent blood (Abner and Amasa) will rest solely upon him and his descendants, although the Bible does not explicitly name specific descendants of Joab who were directly impacted by his sins. This silence may reflect the diminished influence of Joab’s family after his execution. This verse reflects the principle of personal and generational accountability for sin when left unrepented. While Joab and his lineage are cursed with the consequences of his treachery, Solomon contrasts this with a blessing of divine peace upon David’s house and throne. This distinction emphasizes God’s justice and favor toward the righteous. The judgment ensures that David’s throne remains untainted by the wrongful acts of his former commander. The blessing upon David’s house reflects God’s covenant faithfulness (Davidic Covenant). Despite human failings, God ensures that David’s lineage and throne are upheld in peace as part of His divine plan. THOUGHT - The focus on Joab’s descendants being impacted by his sins serves as a reminder of the biblical principle that sin often has ripple effects beyond the individual. However, it is important to note that later scriptures, such as Ezekiel 18:20, clarify that individuals are responsible for their own sins and not ultimately condemned for the sins of their ancestors: "The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son." This suggests that Joab’s descendants had the opportunity to live righteous lives despite the dishonor of their forebear. (See below for discussion of Generational Sin and other articles from Gotquestions.org) Ian Paisley - Peace Forever! "Upon David, and upon his seed, and upon his bouse, and upon his throne shall there be peace forever from the Lord." I Kings 2:33 Peace Peace, peace, sweet peace. What a wonderful thing is peace, especially peace with God, the peace of God and the indwelling God of peace. This is the peace which the world cannot give or take away. Peace—From the Lord Here we have the secret and the source of peace. Only the Lord's peace can bring real assurance and confidence to the troubled heart. All other peace is counterfeit and deceptive. Peace—Forever God's peace is a settled peace. It abideth forever. The gifts and calling of God are without repentance. Heaven's peace in the heart is Heaven's paradise begun here below. It is a pre-dating of Heaven QUESTION - Can God break the cycle of generational sin? | GotQuestions.org ANSWER - The Lord created families as a beautiful extension of His image. Sadly, in our fallen world we are born in a natural sinful state and can only be redeemed by our Creator. Our natural state is selfish at best and pathological at its worst. Dysfunction comes naturally to us. That is why salvation through Jesus is the key to breaking generational sin. Jesus offers us forgiveness, cleansing of sin, and real, unconditional love (1 John 1:9). Jesus gives His followers the power to love like He does, a love that is filled with grace and compassion. He is our example for how to love rather than loving ourselves or pleasures (John 13:34). Jeremiah 32:18 says that the consequences of sin from one generation are visited on the next generations. Sin’s destructive consequences hurt the person committing the sin as well as those around him. Each generation has the choice to let their natural inclination repeat the cycle or to find a better way. People often want to break negative cycles but do not know how because the way of thinking they were raised with has confused them. In addition, breaking the cycle can divide families when a person decides to follow Jesus instead of family traditions (see Luke 12:51–53). Some family members will choose Christ and be rejected by their relatives for doing so. Even without adversity from family members, it can be very difficult to recognize and break sinful patterns in families. The truth is that without Jesus no one can break the grip of sin. In fact, without Jesus humans do not see or comprehend the depth of man’s depravity. Therefore, salvation is the first step to breaking the cycle of generational sin. Then as the new generation begins a family must seek to follow the biblical model for marriage, parenting, and living in order to replace the old, destructive ways. Ephesians 5:21 summarizes God’s instruction for how family members ought to treat one another: “Submit to one another out of reverence for Christ.” God instructs family members to honor and love one another, caring for each other’s needs as they care for their own. When family members submit to God’s command, the consequence is peace and fulfillment through loving relationships as God intended. God created a perfect family system, but sin has damaged it. Our only way to have a family that bears fruit is to follow Christ. Instead of a cycle of pain, the generation that chooses to follow Jesus sows blessing for the generations to come. They will actually begin a cycle of blessing rather than dysfunction. God’s principle is that we reap what we sow (Galatians 6:7–9). Parents who invest their lives in loving and training their children will see adult children who thrive and walk with Christ (Proverbs 22:6). Children who are loved and valued will honor their parents. But sowing seeds of instant gratification and irresponsibility will reap a harvest of heartache. Wounds from past hurts can be difficult to overcome. Some believers struggle with generational sin, especially if they are the first generation to follow Christ. It is difficult to honor those who have wounded us and to sacrifice our desires for the good of our children. Often, the old thinking patterns and beliefs cloud judgment. The weapon against being fooled by our natural pride and selfish point of view is the Bible. The Bible transforms our thinking. Knowing facts from the Bible is not the same as surrendering to the truths of the Bible. Victory comes through seeking a relationship with Jesus and examining ourselves to confess areas that need redeeming. Jesus tells His followers to deny self and live for Him (Matthew 16:24–25). This means we will no longer live for what pleases us, but for what pleases Jesus. Jesus gives wisdom to those who follow Him so that they can make choices to obey in everything (Luke 1:17; James 1:5; 3:17). When we follow Christ, everything will eventually work for our good (Romans 8:28). As a result of our relationship with Christ, we can now act like sons and daughters of God (Romans 12:2; 2 Corinthians 6:17–18). Our true family is the body of Christ, and God is a Heavenly Father to His children. Our choice to follow Christ is the greatest gift we can give to future generations. QUESTION - What does the Bible say about breaking generational curses? WATCH THE VIDEO ANSWER - The Bible mentions “generational curses” in several places (Exodus 20:5; 34:7; Numbers 14:18; Deuteronomy 5:9). God warns that He is “a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me.” It sounds unfair for God to punish children for the sins of their fathers. However, there is more to it than that. The effects of sin are naturally passed down from one generation to the next. When a father has a sinful lifestyle, his children are likely to practice the same sinful lifestyle. Implied in the warning of Exodus 20:5 is the fact that the children will choose to repeat the sins of their fathers. A Jewish Targum specifies that this passage refers to “ungodly fathers” and “rebellious children.” So, it is not unjust for God to punish sin to the third or fourth generation – those generations are committing the same sins their ancestors did. There is a trend in the church today to try to blame every sin and problem on some sort of generational curse. This is not biblical. God’s warning to visit iniquity on future generations is part of the Old Testament Law. A generational curse was a consequence for a specific nation (Israel) for a specific sin (idolatry). The history books of the Old Testament (especially Judges) contain the record of this divine punishment meted out. The cure for a generational curse has always been repentance. When Israel turned from idols to serve the living God, the “curse” was broken and God saved them (Judges 3:9, 15; 1 Samuel 12:10-11). Yes, God promised to visit Israel’s sin upon the third and fourth generations, but in the very next verse He promised that He would show “love to a thousand [generations] of those who love me and keep my commandments” (Exodus 20:6). In other words, God’s grace lasts a thousand times longer than His wrath. For someone worried about a generational curse, the answer is salvation through Jesus Christ. A Christian is a new creation (2 Corinthians 5:17). How can a child of God still be under God’s curse (Romans 8:1)? The cure for a “generational curse” is repentance of the sin in question, faith in Christ, and a life consecrated to the Lord (Romans 12:1-2). QUESTION - Does a son bear any responsibility for the sins of the father? ANSWER - Ezekiel 18 makes it clear that God holds each individual responsible for his or her own sin. Ezekiel 18:1-4 say, “The word of the Lord came to me: ‘What do you people mean by quoting this proverb about the land of Israel: “The parents eat sour grapes, and the children’s teeth are set on edge”? As surely as I live, declares the Sovereign Lord, you will no longer quote this proverb in Israel. For everyone belongs to me, the parent as well as the child—both alike belong to me. The one who sins is the one who will die.’” At the same time, Exodus 20:5–6+ says, “For I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.” So, do children bear responsibility for their parents’ sin? Yes and no. God judges the heart of each individual. In both the Old and New Testaments, we see God interact with people based on their own faith. In Genesis we see God treat Cain differently from Abel, based on their different actions. Ezekiel 18:30 says, “Therefore, you Israelites, I will judge each of you according to your own ways.” John 3:16 says that “whoever believes in [Jesus] shall not perish but have eternal life” (emphasis added). John 3:18 says, “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.” Clearly, salvation is offered to all, regardless of the actions of one’s parents. It is obvious that the sins of parents do affect their children On the other hand, it is obvious that the sins of parents do affect their children. David and Bathsheba’s first son died soon after birth due to David’s sin. (ED: NOT TO MENTION THE FACT THAT OTHER SONS DIED VIOLENT DEATHS - AMNON, ABSALOM, ADONIJAH) The Israelites, as a nation, were punished by God for their sin, and that punishment sometimes affected the children as well. Today, we see how parental sin affects children. Those who grow up watching sinful behavior are often more likely to engage in it themselves. Certain sins take parents out of the home or inhibit their ability to be loving caregivers, setting the children up for possible problems in the future. Addiction often has genetic components. The relatively new field of epigenetics is suggesting that trauma can leave “molecular scars” on our DNA—and that those scars are passed down genetically to the third and fourth generation. Even more obviously, Adam and Eve’s sin has affected all of us. We are all born with sinful natures because Adam chose to disobey God. His sin was “passed down” to us. Sin is never a private issue. It always affects those around us. This is especially true in families. The sins of the parents will affect their children. However, God is gracious and merciful. We are all marred by sin (Romans 3:23). We are all given the option to accept Jesus’ cleansing (Romans 6:23). We can be adopted into God’s family and inherit a new nature. The Bible even speaks of being born again in genetic terms: “No one who is born of God will continue to sin, because God’s seed remains in them” (1 John 3:9, emphasis added). God forgives sin when we accept the sacrifice of Jesus. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). QUESTION - What is the iniquity of the fathers in Exodus 34:7? ANSWER - In Exodus 34:7, God speaks to Moses and says that He punishes the children for the iniquity of the fathers “to the third and fourth generation.” The same idea is found earlier in Exodus 20:5 as God spoke the Ten Commandments to Moses. Here and in other verses, the word father can be understood as referring to both fathers and mothers. The NIV simply refers to “the sin of the parents.” The specific sins of the father are not listed in Exodus 34:7. However, the context of the verse and book would suggest the sins of idolatry and unbelief. At this point in the book of Exodus, the Israelites have been freed from slavery in Egypt and are journeying to the Promised Land. In Exodus 32, Moses was on top of Mount Sinai meeting with God when the Israelites grew inpatient waiting for him to return. So they had Aaron the high priest make them an idol out of gold in the form of a calf, which they worshiped. When Moses came down from the mountain and saw the people’s idolatry, he was angry and broke the stone tablets upon which the Lord had written the Ten Commandments. God then commanded Moses to make new stone tablets and return to the top of Mount Sinai where He would once again give the law. That’s when God described Himself as “visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation” (Exodus 32:7NKJV). As a result of their idolatry, God punished the Israelites, and 3,000 of them were killed (Exodus 32:27–28). Their continued unbelief toward God led them to wander through the desert for 40 years, and that generation did not enter the Promised Land (Numbers 14:29–34). The consequences of these punishments would have been felt in the third and fourth generations of Israelites. Just as God promised in Exodus 34:7, the sins of the fathers were visited upon their descendants. So, in the context of Exodus 34:7, the “sins of the father” can be understood as idolatry and unbelief. In other words, the Israelites did not trust that God would do what He promised in bringing them safely to the Promised Land. There is no such thing as sin without consequence. It’s important to note that, even within the Mosaic Law, children were not required to suffer the penalty for their parents’ sins (see Deuteronomy 24:16+). Nor was a child’s standing before God determined by the actions of his or her parents (see Ezekiel 18:1–32). However, there is no such thing as sin without consequence. When a parent sins, his or her children (and grandchildren) can expect to experience negative, earthly consequences for that sin. For example, if a father is an alcoholic, his children will not be punished for his sin; however, they will have to deal with the negative consequences of his actions, such as verbal abuse, a strained marriage with the mother, financial problems, and more. Through Jesus and His death on the cross, all punishment for sin has been paid for once and for all and is not counted against those who have faith in Him (Romans 6:10; 1 Peter 3:18). In moments when we must deal with the consequences of other peoples’ sin, we can remember that God has given us the Holy Spirit as a comforter and helper (John 14:16–17) and that God has promised to work all things together for the good of those who love Him (Romans 8:28). 1 Kings 2:34 Then Benaiah the son of Jehoiada went up and fell upon him and put him to death, and he was buried at his own house in the wilderness. Benaiah: 1Ki 2:25,31,46 buried: 2Ki 21:18 2Ch 33:20 in: Jos 15:61 Mt 3:1 BENAIAH CARRIES OUT EXECUTION AND BURIAL Then Benaiah the son of Jehoiada went up and fell upon him and put him to death, and he was buried at his own house in the wilderness Benaiah probably killed him after dragging him from the very altar (see Ex 21:14). The altar was so sacred among all the people, that, in general, even the vilest wretch found safety, if he once reached it. This led to many abuses, and the perversion of public justice; and God decreed (Ex 21:14) that the presumptuous murderer, who had taken refuge at his altar, should be dragged thence and put to death. 1 Kings 2:35 The king appointed Benaiah the son of Jehoiada over the army in his place, and the king appointed Zadok the priest in the place of Abiathar. in his room: Job 34:24 Zadok: 1Ki 2:27 Nu 25:11-13 1Sa 2:35 1Ch 6:4-15,50-53 24:3 Ps 109:8 Ac 1:20 SOLOMON WISELY REWARDS SUPPORTERS The king appointed Benaiah the son of Jehoiada over the army in his place, and the king appointed Zadok the priest in the place of Abiathar- The message of this verse is righteousness will be rewarded, if not in this life, in the life to come. In the present context, we see Benaiah in, Joab out and Zadok in, Abiathar out! Solomon demonstrated political and military acumen by appointing loyal and capable individuals to key positions of power. Benaiah was a proven warrior and a loyal supporter of Solomon and as the new commander in chief would ensured stability and security in the kingdom, which was essential for Solomon's reign, especially after dealing with threats to his throne. By appointing Zadok as the new priest, Solomon aligned himself with God’s promises and divine order. Zadok had remained faithful to David and Solomon, and his priesthood symbolized continuity of the Davidic covenant and God's blessing on Solomon's reign. One other point to note is that Solomon’s appointments were not only practical but also symbolic for they sent a message to the nation and to other potential dissenters that his rule was firmly established, and loyalty to him was rewarded or retributed. QUESTION - Who was Zadok in the Bible? ANSWER - Zadok son of Ahitub was a Levite priest during the time of King David. For a long time, he was co-high priest with Abiathar. Zadok was a descendant of Aaron and a leader over his family of Levites (1 Chronicles 27:17). When Absalom conspired against his father, David, David was forced to flee from Jerusalem (2 Samuel 15:13–14). Zadok and his son Ahimaaz, and his co-priest Abiathar and his son Jonathan accompanied David, with Zadok leading a procession of Levites who carried the ark of the covenant. As the people exited the city, Zadok’s Levites set down the ark, and Abiathar offered sacrifices (verse 24). Once the people had vacated Jerusalem, David ordered Zadok and Abiathar, along with their sons, to return with the ark to Jerusalem (verse 25). Zadok was to send word to David with any news of what was happening in the kingdom under Absalom. David had also sent his friend Hushai back to Jerusalem to listen in on Absalom’s plans, and it was through him that Zadok and Abiathar heard that Absalom planned to seek out David and destroy him and the people who were with him. Hushai, Zadok, and Abiathar sent Ahimaaz and Jonathan to find David. After hiding in a well from Absalom’s men, Amimaaz and Jonathan were able to escape the city and bring the message to David: “Do not spend the night at the fords in the wilderness; cross over without fail, or the king and all the people with him will be swallowed up” (2 Samuel 17:16). David escaped, and it wasn’t much longer before David’s commander, Joab, killed Absalom (2 Samuel 18:1–15). Heartbroken at the death of his son, David returned to Jerusalem. Years later, when King David was very old, his son Adonijah set himself up as king, even though David’s other son Solomon was to take the throne at David’s death (1 Kings 1:5). Adonijah had some supporters, including Abiathar the priest, but Zadok, Nathan the prophet, and several other important men supported David’s choice and opposed Adonijah (verse 8). Nathan told David’s wife Bathsheba what Adonijah was planning and advised her to apprise King David of the situation. She did so, and David ordered that Zadok and Nathan immediately take Solomon to Gihon and anoint him as king (verses 32–34). When Zadok the priest anointed Solomon’s head with oil at Gihon, a trumpet was sounded, and all the people assembled began to shout and rejoice (1 Kings 1:39–40). The noise was so great that Adonijah, who was feasting nearby, heard it and wondered what was happening. At that moment, Abiathar’s son Jonathan arrived and told Adonijah that Solomon had been anointed king (verses 41–45). Adonijah fled to the temple and grabbed the horns of the altar, begging Solomon to spare his life (verses 50–51). Solomon did so, but Adonijah later renewed his designs on the throne, forcing Solomon to execute him (1 Kings 2:13–25). Even though Abiathar had spurned King David’s wishes and supported Adonijah, Zadok stayed true to David and supported Solomon. Abiathar lost his priesthood as a result, but Zadok was rewarded with a position as one of Solomon’s chief officials (1 Kings 4:4) as well as being recognized as the sole high priest. There are several other men named Zadok in the Bible, but they are only mentioned in one or two verses apiece. They can be found in 1 Chronicles 6:12 (Zadok the descendant of Zadok the priest), 1 Chronicles 9:11 and Nehemiah 11:11 (Zadok the Levite), 2 Kings 15:33 and 2 Chronicles 27:1 (Zadok the father of Jerusha), Nehemiah 3:4 (Zadok the son of Baana), Nehemiah 3:29 (Zadok the son of Immer), Nehemiah 10:21 (Zadok the Israelite leader), Nehemiah 13:13 (Zadok the scribe), and Matthew 1:14 (Zadok, an ancestor of Jesus Christ).GotQuestions.org 1 Kings 2:36 Now the king sent and called for Shimei and said to him, "Build for yourself a house in Jerusalem and live there, and do not go out from there to any place. Shimei: 1Ki 2:8-9 2Sa 16:5-9 Pr 20:8,26 Build: 1Ki 1:53 2Sa 14:24,28 Related Passage: 1 Kings 2:8-9 “Behold, there is with you Shimei the son of Gera the Benjamite, of Bahurim; now it was he who cursed me with a violent curse on the day I went to Mahanaim. But when he came down to me at the Jordan, I swore to him by the LORD, saying, ‘I will not put you to death with the sword.’ 9 “Now therefore, do not let him go unpunished, for you are a wise man; and you will know what you ought to do to him, and you will bring his gray hair down to Sheol with blood.” SHIMEI TO BE SEQUESTERED IN THE CITY Now the king sent and called for Shimei and said to him, "Build for yourself a house in Jerusalem and live there, and do not go out from there to any place - Read Shimei's sordid story in 2 Sa 16:5–12. Remember that Shimei was related to Saul and had the potential to be a trouble maker to David and David's son Solomon. Solomon's command (qal imperative, Lxx = aorist imperative) was to build a house in the city. In the following passage Solomon specifies that Shimei was absolutely forbidden to go out and beyond the Kidron Valley, east of the city and toward Shimei's original home. At this time Jerusalem was a relatively small city (some have estimated less than a mile in circumference) and thus Shimei's goings could be easily watched. J