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Commentary on 1 Kings 2 verses 26–34
Abiathar and Joab were both aiding and abetting in Adonijah's rebellious attempt, and it is probable were at the bottom of this new motion made of Adonijah for Abishag, and it should seem Solomon knew it, Kg1 2:22. This was, in both, an intolerable affront both to God and to the government, and the worse because of their high station and the great influence their examples might have upon many. They therefore come next to be reckoned with. They are both equally guilty of the treason, but, in the judgment passed upon them, a difference is made and with good reason.
I. Abiathar, in consideration of his old services, is only degraded, Kg1 2:26, Kg1 2:27. 1. Solomon convicts him, and by his great wisdom finds him guilty: "Thou art worthy of death, for joining with Adonijah, when thou knewest on whose head God intended to set the crown." 2. He calls to mind the respect he had formerly shown to David his father, and that he had both ministered to him in holy things (had borne before him the ark of the Lord), and also had tenderly sympathized with him in his afflictions and been afflicted in them all, particularly when he was in exile and distress both by Saul's persecution and Absalom's rebellion. Note, Those that show kindness to God's people shall have it remembered to their advantage one time or other. 3. For this reason he spares Abiathar's life, but deposes him from his offices, and confines him to his country seat at Anathoth, forbids him the court, the city, the tabernacle, the altar, and all inter-meddling in public business, with an intimation likewise that he was upon his good behaviour, and that though Solomon did not put him to death at this time he might another time, if he did not conduct himself well. But, for the present, he was only thrust out from being priest, as rendered unworthy that high station by the opposition he had given to that which he knew to be the will of God. Saul, for a supposed crime, had barbarously slain Abiathar's father, and eighty-five priests, their families, and city. Solomon spares Abiathar himself, though guilty of a real crime. Thus was Saul's government ruined and Solomon's established. As men are to God's ministers, they will find him to them. 4. The depriving of Abiathar was the fulfilling of the threatening against the house of Eli (Sa1 2:30), for he was the last high priest of that family. It was now above eighty years since the ruin was threatened; but God's judgments, though not executed speedily, will be executed surely.
II. Joab, in consideration of his old sins, is put to death.
1.His guilty conscience sent him to the horns of the altar. He heard that Adonijah was executed and Abiathar deposed, and therefore, fearing his turn would be next, he fled for refuge to the altar. Many that, in the day of their security, care not for the service of the altar, will be glad of the protection of it in the day of their distress. Some think Joab designed thereby to devote himself for the future to a constant attendance upon the altar, hoping thereby to obtain his pardon, as some that have lived a dissolute life all their days have thought to atone for their crimes by retiring into a monastery when they are old, leaving the world when it has left them and no thanks to them.
2.Solomon ordered him to be put to death there for the murder of Abner and Amasa; for these were the crimes upon which he thought fit to ground the sentence, rather than upon his treasonable adherence to Adonijah. Joab was indeed worthy of death for turning after Adonijah, in contempt of Solomon and his designation to the throne, though he had not turned after Absalom, Kg1 2:28. Former fidelity will not serve to excuse any after treachery; yet, besides that, Joab had merited well of the house of David, to which and to his country he had done a great deal of good service in his day, in consideration of which, it is probable, Solomon would have pardoned him his offence against him (for clemency gives great reputation and establishment to an infant government), and would have only displaced him as he did Abiathar; but he must die for the murders he had formerly been guilty of, which his father had charged Solomon to call him to an account for. The debt he owed to the innocent blood that was shed, by answering its cries with the blood of him that shed, he could not pay himself, but left it to his son to pay it, who, having power wherewithal, failed not to do it. On this he grounds the sentence, aggravating the crime (Kg1 2:32), that he fell upon two men more righteous and better than he, that had done him no wrong nor meant him any, and, had they lived, might probably have done David better service (if the blood shed be not only innocent, but excellent, the life more valuable that common lives, the crime is the more heinous), that David knew not of it, and yet the case was such that he would be suspected as privy to it; so that Joab endangered his prince's reputation in taking away the life of his rivals, which was a further aggravation. For these crimes, (1.) He must die, and die by the sword of public justice. By man must his blood be shed, and it lies upon his own head (Kg1 2:32), as theirs does whom he had murdered, Kg1 2:33. Woe to the head that lies under the guilt of blood! Vengeance for murder was long in coming upon Joab; but, when it did come, it remained the longer, being here entailed upon the head of his seed for ever (Kg1 2:33), who, instead of deriving honour, as otherwise they might have done, from his heroic actions, derived guilt, and shame, and a curse, from his villainous actions, on account of which they fared the worse in this world. The seed of such evil doers shall never be renowned. (2.) He must die at the altar, rather than escape. Joab resolved not to stir from the altar (Kg1 2:30), hoping thereby either to secure himself or else to render Solomon odious to the people, as a profaner of the holy place, if he should put him to death there. Benaiah made a scruple of either killing him there or dragging him thence; but Solomon knew the law, that the altar of God should give no protection to wilful murderers. Exo 21:14, Thou shalt take him from my altar that he may die, may die a sacrifice. In case of such sins as the blood of beasts would atone for the altar was a refuge, but not in Joab's case. He therefore orders him to be executed there, if he could not be got thence, to show that he feared not the censure of the people in doing his duty, but would rectify their mistake, and let them know that the administration of justice is better than sacrifice, and that the holiness of any place should never countenance the wickedness of any person. Those who, by a lively faith, take hold on Christ and his righteousness, with a resolution, if they perish, to perish there, shall find in him a more powerful protection than Joab found at the horns of the altar. Benaiah slew him (Kg1 2:34), with the solemnity, no doubt, of a public execution. The law being thus satisfied, he was buried in his own house in the wilderness, privately, like a criminal, not pompously, like a soldier; yet no indignity was done to his dead body. It is not for man to lay the iniquity upon the bones, whatever God does.
3.Solomon pleased himself with this act of justice, not as it gratified any personal revenge, but as it was the fulfilling of his father's orders and a real kindness to himself and his own government. (1.) Guilt was hereby removed, Kg1 2:31. By returning the innocent blood that had been shed upon the head of him that shed it, it was taken away from him and from the house of his father, which implies that the blood which is not required from the murderer will be required from the magistrate, at least there is danger lest it should. Those that would have their houses safe and built up must put away iniquity far from them. (2.) Peace was hereby secured (Kg1 2:33) upon David. He does not mean his person, but, as he explains himself in the next words, Upon his seed, his house, and his throne, shall there be peace for ever from the Lord; thus he expresses his desire that it may be so and his hope that it shall be so. "Now that justice is done, and the cry of blood is satisfied, the government will prosper." Thus righteousness and peace kiss each other. Now that such a turbulent man as Joab is removed there shall be peace. Take away the wicked from before the king, and his throne shall be established in righteousness, Pro 25:5. Solomon, in this blessing of peace upon his house and throne, piously looks upward to God as the author of it. "It shall be peace from the Lord, and peace for ever from the Lord." The Lord of peace himself give us that peace which is everlasting.
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SUMMARY
First Kings 2:27 records King Solomon's decisive act of removing Abiathar from the high priesthood, an action directly orchestrated by divine providence to fulfill a long-standing prophecy concerning the priestly house of Eli. This pivotal moment not only solidified Solomon's nascent reign by eliminating a potential threat but also marked the definitive end of a priestly lineage that had been under divine judgment for generations due to unfaithfulness and corruption, underscoring God's unwavering commitment to His word and His righteous justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices that enrich its meaning. Narrative Fulfillment is paramount, as the text explicitly states that Solomon's action was to "fulfil the word of the LORD." This device draws a direct line between ancient prophecy and contemporary historical event, reinforcing the reliability and truthfulness of God's word across generations. There is also an element of Irony in Abiathar's downfall; despite his past loyalty to David and his service in carrying the Ark, his political misstep in supporting Adonijah ultimately led to the very judgment pronounced against his ancestors being definitively executed upon him. The verb "thrust out" (גָּרַשׁ, gârash) serves as a powerful Metaphor for a decisive and complete expulsion, not just from office but from the divine favor associated with that office. Furthermore, the persistent theme of Divine Sovereignty undergirds the entire narrative, demonstrating that even in the midst of human political maneuvering and power struggles, God's overarching plan and righteous justice are being meticulously worked out to their appointed end.
THEOLOGICAL AND THEMATIC CONNECTIONS
The removal of Abiathar from the priesthood in 1 Kings 2:27 serves as a profound theological statement on God's unwavering faithfulness to His word, whether in promise or in judgment. It underscores the principle that divine justice, though sometimes delayed across generations, is never ultimately denied. The long-standing prophecy against Eli's house demonstrates God's patience but also His absolute commitment to holiness and accountability, especially for those in positions of spiritual leadership. This event highlights the serious consequences of unfaithfulness and corruption within the sacred office, affirming that God will not tolerate the profaning of His name or His worship. It also illustrates how God uses human agents, sometimes even those acting out of their own political motivations or ambitions, to accomplish His divine purposes, seamlessly weaving human history into His overarching plan of redemption and justice.
REFLECTION AND APPLICATION
The account of Abiathar's removal is far more than a historical footnote; it is a powerful reminder of God's character and His dealings with humanity. It compels us to reflect on the seriousness with which God views faithfulness, particularly among those entrusted with spiritual authority. While we live under the new covenant of grace, the principles of accountability and the certainty of God's word remain foundational. This passage challenges us to examine our own lives for areas of compromise or unfaithfulness, recognizing that God's justice ultimately prevails. It also encourages us to trust in God's perfect timing and His sovereign control over all circumstances, knowing that He is always working to fulfill His purposes, even through seemingly complex or difficult situations. For those in leadership, it is a stark call to integrity, humility, and unwavering devotion to the LORD, understanding that spiritual authority is a sacred trust, not a personal entitlement, and that God holds His servants to a high standard of faithfulness.
Questions for Reflection
FAQ
Why was Abiathar removed from the priesthood by Solomon?
Answer: Abiathar was removed by King Solomon primarily because he sided with Adonijah, Solomon's older half-brother, in an attempt to usurp the throne at the end of King David's life, as detailed in 1 Kings 1:7. This act of disloyalty to Solomon's rightful claim to the throne was a significant political and spiritual offense. However, the verse explicitly states that Solomon's action was also to fulfill a much older divine prophecy against the priestly house of Eli, to which Abiathar belonged. So, while Abiathar's immediate offense provided the occasion, the deeper reason was the culmination of God's long-standing judgment on Eli's lineage due to their past unfaithfulness and corruption.
What was the prophecy concerning the house of Eli?
Answer: The prophecy concerning the house of Eli was a divine judgment delivered primarily through a "man of God" and later confirmed to young Samuel. It foretold that Eli's priestly line would be cut off, and there would be "no old man" in their house, meaning they would not live to old age or hold positions of honor and longevity. This judgment was a direct consequence of the wickedness of Eli's sons, Hophni and Phinehas, who defiled the sacred offerings and committed immorality at the tabernacle, and Eli's failure to restrain them, as recorded in 1 Samuel 2:27-36 and 1 Samuel 3:11-14. Abiathar's removal marked the definitive fulfillment of this prophecy, ending their high priestly tenure.
Does this event imply that God uses human actions, even sinful ones, to achieve His purposes?
Answer: This event highlights God's sovereign ability to use human actions, motivations, and even political machinations to accomplish His divine will. While Abiathar's disloyalty was a human failure, and Solomon's consolidation of power was a human act, the text explicitly states that these actions served to "fulfil the word of the LORD." This demonstrates God's overarching control over history. It doesn't condone human sin but reveals that God is so powerful and wise that He can integrate all events, even those stemming from human choices, into His perfect plan, ensuring that His prophecies and purposes ultimately stand. This is a recurring theme in scripture, seen in events like the selling of Joseph into slavery (Genesis 50:20) or the crucifixion of Christ (Acts 2:23).
CHRIST-CENTERED FULFILLMENT
The removal of Abiathar, the last high priest from the line of Eli, and the subsequent establishment of Zadok from the line of Eleazar, points forward to a more perfect and enduring priesthood. The failures of the Old Covenant priesthood, marked by corruption, unfaithfulness, and the eventual termination of their lineage, underscore the inherent limitations of a system dependent on fallible human beings. This historical event, driven by divine judgment, foreshadows the necessity of a new, unblemished High Priest. Jesus Christ is the ultimate fulfillment of this need, serving as our great High Priest, not according to the order of Aaron or Eli, but "according to the order of Melchizedek" (Hebrews 5:6). Unlike Abiathar or any earthly priest, Christ's priesthood is eternal, unchangeable, and perfect, as He offered Himself as the spotless sacrifice once for all (Hebrews 7:24-27). His removal of the old, flawed priestly order, culminating in the tearing of the temple veil at His crucifixion (Matthew 27:51), opened a new and living way for all believers to draw near to God through Him (Hebrews 10:19-22). Thus, 1 Kings 2:27, while a story of judgment and transition, ultimately points to the superior, faithful, and eternal High Priesthood of Jesus Christ, who perfectly fulfills all of God's word and mediates a new and better covenant (Hebrews 8:6).