1 Kings 2:40

Translation
King James Version
And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath.
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KJV (with Strong's)
And Shimei H8096 arose H6965, and saddled H2280 his ass H2543, and went H3212 to Gath H1661 to Achish H397 to seek H1245 his servants H5650: and Shimei H8096 went H3212, and brought H935 his servants H5650 from Gath H1661.
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Complete Jewish Bible
So Shim'i set out, saddled his donkey and went to Akhish in Gat to look for his slaves; then Shim'i returned, bringing his slaves from Gat.
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Berean Standard Bible
So Shimei saddled his donkey and set out to Achish at Gath in search of his slaves, and he brought them back from Gath.
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American Standard Version
And Shimei arose, and saddled his ass, and went to Gath to Achish, to seek his servants; and Shimei went, and brought his servants from Gath.
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World English Bible Messianic
Shimei arose, and saddled his donkey, and went to Gath to Achish, to seek his servants; and Shimei went, and brought his servants from Gath.
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Geneva Bible (1599)
And Shimei arose, and sadled his asse, and went to Gath to Achish, to seeke his seruantes: and Shimei went, and brought his seruants from Gath.
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Young's Literal Translation
and Shimei riseth, and saddleth his ass, and goeth to Gath, unto Achish, to seek his servants, and Shimei goeth and bringeth his servants from Gath.
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See also
Proverbs 15:271 Timothy 6:10Luke 12:15
See on the biblical-era map
City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Solomon Consolidates Power
Solomon Consolidates Power View full PDF

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In the KJVVerse 8,811 of 31,102

Study This Verse

SUMMARY

First Kings 2:40 records the pivotal moment when Shimei, in a seemingly mundane act of retrieving runaway servants, deliberately violated the solemn oath he had sworn to King Solomon. Confined to Jerusalem under penalty of death, Shimei's decision to cross the Kidron Valley and journey to Gath represents a profound act of disobedience and a blatant disregard for royal authority and his own sworn word. This transgression ultimately seals his fate, serving as a stark biblical illustration of the severe consequences that arise from broken covenants and unfaithfulness, particularly when made before God and a king.

CONTEXT

  • Literary Context: This verse is strategically placed within the narrative of King Solomon's early reign, immediately following David's death and Solomon's consolidation of power. Solomon, acting on his father David's dying charge to establish a stable kingdom and deal with lingering threats (1 Kings 2:1-9), had previously confined Shimei to Jerusalem. Shimei, a Benjaminite who had publicly cursed King David during Absalom's rebellion (2 Samuel 16:5-13), represented a potential source of future unrest. Solomon's command, accompanied by a strict oath and a clear warning of death for crossing the Kidron Valley, was a test of Shimei's loyalty and a means to neutralize a known adversary (1 Kings 2:36-38). After three years of apparent compliance, Shimei's decision to pursue his servants into Philistine territory directly contravenes this sacred agreement, setting the stage for Solomon's swift and decisive judgment in the verses that follow (1 Kings 2:41-46).
  • Historical & Cultural Context: The act of swearing an oath (Hebrew: שְׁבוּעָה, shevu'ah) was of paramount importance in ancient Israel and the broader Near East. Such oaths were considered legally binding and often invoked divine witness, making their violation a grave religious and social offense. Kings in the ancient Near East wielded absolute authority, and a direct royal command, especially one secured by an oath, was not to be disregarded. Shimei's casual breach of this covenant, even for a seemingly legitimate purpose like retrieving property, was an act of defiance against the king's sovereignty. Gath was one of the five major Philistine city-states, historically a formidable adversary of Israel. Traveling to Gath meant venturing into foreign, often hostile, territory, emphasizing the extent of Shimei's disregard for the boundaries set by Solomon. The specific mention of "Achish" is significant, as he was the Philistine king with whom David had sought refuge during his flight from Saul (1 Samuel 27:2), adding a layer of historical irony to Shimei's destination.
  • Key Themes: First Kings 2:40 powerfully illustrates the gravity of disobedience and the sanctity of oaths and covenants. Shimei's seemingly minor transgression of leaving Jerusalem, when viewed against the backdrop of his solemn vow and the king's explicit command, transforms into a profound act of rebellion. This highlights the biblical principle that even seemingly small acts of unfaithfulness can carry severe repercussions, especially when they involve breaking one's word before God and human authority. Furthermore, the narrative subtly underscores Solomon's wisdom and justice in consolidating his nascent kingdom. His initial command to Shimei was not arbitrary but a strategic move to test loyalty and eliminate potential threats. Shimei's actions confirm Solomon's assessment of his character, demonstrating that a heart prone to disloyalty will eventually reveal itself, even under strictures. This event contributes to the broader narrative of Solomon establishing a secure and stable reign, fulfilling David's charge to him in 1 Kings 2:1-9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • arose (Hebrew, qûwm', H6965): This verb (H6965) signifies a deliberate initiation of action, often implying a purposeful standing up or rising to begin something. In Shimei's case, it emphasizes that his departure was not accidental or forced, but a conscious and intentional decision to begin a journey, fully aware of the prior prohibition.
  • saddled (Hebrew, châbash', H2280): Derived from H2280, this word specifically refers to the act of wrapping firmly, such as binding a turban or, as here, placing a saddle on an animal. This detail underscores the premeditated nature of Shimei's journey. He took the necessary steps for travel, indicating a planned and prepared expedition rather than an impulsive dash, thereby highlighting his full awareness and intent to violate the terms of his confinement.
  • Gath (Hebrew, Gath', H1661): As per H1661, Gath was one of the five principal Philistine cities, historically a stronghold of Israel's enemies, famously associated with Goliath (1 Samuel 17:4). For Shimei to travel to Gath was not merely a geographical transgression of the boundaries set by Solomon; it was a symbolic crossing into enemy territory, further emphasizing his disregard for the implicit trust placed in him and the security of the kingdom.

Verse Breakdown

  • "And Shimei arose, and saddled his ass": This opening clause immediately establishes Shimei's active and deliberate intention. "Arose" signifies initiating action, and "saddled his ass" details the meticulous preparation for a journey. This is not a spontaneous or accidental departure but a planned undertaking, emphasizing his conscious choice to transgress the king's command.
  • "and went to Gath to Achish to seek his servants": This specifies the forbidden destination (Gath, a Philistine city) and the stated purpose (to retrieve runaway servants). The journey to Gath, and specifically to its king, Achish, is the direct violation of Solomon's command and Shimei's solemn oath. The motivation, while seemingly mundane (recovering property), is presented as insufficient to justify breaking a sacred vow to the king.
  • "and Shimei went, and brought his servants from Gath": This concluding clause confirms the successful completion of the forbidden act. The repetition of "Shimei went" (or implied movement) underscores the determined nature of his journey and the full execution of his rebellious intent. He achieved his immediate goal of retrieving his servants, but at the ultimate cost of his life, demonstrating that short-term gain often leads to long-term ruin when integrity and obedience are compromised.

Literary Devices

The narrative of 1 Kings 2:40 employs several potent literary devices to underscore its theological and moral implications. Irony is prominent, as Shimei, who once cursed King David, now travels to Gath, the very city where David himself once sought refuge from Saul. This historical parallel underscores the cyclical nature of human fallibility and the contrasting outcomes of David's humble submission versus Shimei's proud defiance. The verse also functions as clear foreshadowing, as Shimei's deliberate act of disobedience immediately signals his impending doom, which is swiftly executed by Solomon in the subsequent verses. The repetition of Shimei's action ("Shimei arose... and went... and Shimei went, and brought") emphasizes the intentionality and completion of his transgression, highlighting his full accountability and the premeditated nature of his rebellion. Furthermore, there is a subtle contrast between the mundane, practical reason for his journey (retrieving servants) and the grave, spiritual, and political implications of breaking a sacred oath and defying royal authority, thereby elevating the significance of his seemingly minor act.

THEOLOGICAL AND THEMATIC CONNECTIONS

The account of Shimei's disobedience in 1 Kings 2:40 serves as a powerful theological lesson on the gravity of oaths and the dire consequences of unfaithfulness. In ancient Israel, a sworn oath was not merely a legal formality but a sacred bond, often made before God, and its violation was considered a severe offense, demonstrating a profound lack of integrity and a disregard for divine and human authority. Shimei's casual breach of his covenant with Solomon, driven by personal convenience and a perceived immediate need, underscores the biblical emphasis on the sanctity of one's word and the principle that God holds individuals accountable for their promises. This narrative also contributes to the broader biblical theme of divine justice, illustrating that persistent rebellion and a disregard for established order will ultimately face judgment, ensuring the stability of the kingdom and the triumph of righteousness.

REFLECTION AND APPLICATION

The story of Shimei's fateful journey to Gath offers profound lessons for contemporary believers, challenging us to examine the integrity of our own word and the seriousness with which we approach commitments, whether to God, to others, or to legitimate authorities. In a world where promises are often broken lightly and personal convenience frequently trumps commitment, Shimei's downfall serves as a stark reminder that our choices, even seemingly small or personally motivated ones, carry significant weight and can have far-reaching consequences. It compels us to consider whether we prioritize our immediate desires or personal gain over the sacred bonds of trust, obedience, and faithfulness. This narrative encourages us to cultivate a heart of unwavering integrity, recognizing that true freedom and blessing are found not in defiance but in honoring our word and submitting to righteous authority, trusting that God's justice will ultimately prevail and His purposes will be established.

Questions for Reflection

  • What commitments or oaths have I made, whether explicitly or implicitly, that I might be tempted to disregard for personal convenience or gain?
  • How does Shimei's story challenge my understanding of the sanctity of promises and the importance of integrity in all areas of my life?
  • In what areas of my life might I be prioritizing short-term desires over long-term faithfulness and obedience to God's commands or established authority?
  • How can I cultivate a greater reverence for my word and for the authorities established by God, understanding the spiritual weight of such commitments?

FAQ

Why was Shimei's trip to Gath such a serious offense, given it was just to retrieve servants?

Answer: Shimei's trip to Gath was a serious offense not because of the purpose (retrieving servants) but because it was a direct and deliberate violation of a solemn oath he had sworn to King Solomon. Solomon had confined Shimei to Jerusalem, explicitly warning him that crossing the Kidron Valley would result in his death (1 Kings 2:37). Shimei had agreed to these terms, acknowledging that he had heard and understood the command. His journey to Gath, a Philistine city outside the stipulated bounds, demonstrated a profound disregard for his sacred oath, the king's authority, and the trust placed in him. In ancient Near Eastern culture, breaking such an oath was a grave matter, challenging the king's sovereignty and the very fabric of social order. It confirmed Solomon's initial assessment of Shimei as a lingering threat to the stability of his newly established kingdom, proving his disloyalty.

CHRIST-CENTERED FULFILLMENT

The narrative of Shimei's disobedience and its fatal consequences provides a stark backdrop against which the perfect obedience and covenant faithfulness of Jesus Christ shine even brighter. Shimei's journey to Gath, driven by self-interest and resulting in the breaking of a solemn covenant, stands in direct contrast to Christ's journey to the cross, driven by selfless love and culminating in the establishment of an eternal covenant. While Shimei's act led to his death as a consequence of his broken promise, Jesus, the true Son of David, perfectly fulfilled every promise and covenant. He did not break the boundaries set by God but rather lived a life of complete submission to His Father's will, even to the point of death on a cross (Philippians 2:8). Unlike Shimei, who sought to retrieve his own servants, Jesus came to seek and save the lost, redeeming those who were enslaved to sin and bringing them into His eternal household (Luke 19:10). His shed blood inaugurated the New Covenant, a covenant of grace that cannot be broken by human failing but is secured by His perfect obedience and sacrifice, offering eternal life and true freedom to all who believe (Hebrews 9:15). Thus, Shimei's story, a testament to the fatal consequences of human unfaithfulness, ultimately points to the unwavering faithfulness of God embodied in Christ, who perfectly kept the covenant and offers salvation to all who trust in Him.

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Commentary on 1 Kings 2 verses 35–46

Here is, I. The preferment of Benaiah and Zadok, two faithful friends to Solomon and his government, Kg1 2:35. Joab being put to death, Benaiah was advanced to be general of the forces in his room, and, Abiathar being deposed, Zadok was made high priest in his room, and therein was fulfilled the word of God, when he threatened to cut off the house of Eli (Sa1 2:35), I will raise me up a faithful priest, and will build him a sure house. Though sacred offices may be disgraced, they shall not be destroyed, by the mal-administration of those that are entrusted with them, nor shall God's work ever stand still for want of hands to carry it on. No wonder that he who was a king so immediately of God's making was empowered to make whom he though fit high priest; and he exercised this power with equity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his house were of Ithamar.

II. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahurim, expecting perhaps no better than Adonijah's doom, being conscious of his enmity to the house of David; but Solomon knows how to make a difference of crimes and criminals. David had promised Shimei his life for his time. Solomon is not bound by that promise, yet he will not go directly contrary to it. 1. He confines him to Jerusalem, and forbids him, upon any pretence whatsoever, to go out of the city any further than the brook Kidron, Kg1 2:36, Kg1 2:37. He would suffer him to continue at his country seat lest he should make mischief among his neighbours, but took him to Jerusalem, where he kept him prisoner at large. This might make Shimei's confinement easy to himself, for Jerusalem was beautiful for situation, the joy of the whole earth, the royal city, the holy city (he had no reason to complain of being shut up in such a paradise); it would also make it the more safe for Solomon, for there he would have him under his eye and be able to watch his motions; and he plainly tells him that if he ever go out of the rules he shall certainly die for it. This was a fair trial of his obedience, and such a test of his loyalty as he had no reason to complain of. He has his life upon easy terms: he shall live if he will but be content to live at Jerusalem. 2. Shimei submits to the confinement, and thankfully takes his life upon those terms. He enters into recognizance (Kg1 2:38), under the penalty of death, not to stir out of Jerusalem, and owns that the saying is good. Even those that perish cannot but own the conditions of pardon and life unexceptionable, so that their blood, like Shimei's, must rest upon their own heads. Shimei promised, with an oath, to keep within his bounds, Kg1 2:42. 3. Shimei forfeits his recognizance, which was the thing Solomon expected; and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants (it seems, though he was a prisoner, he lived like himself, well attended) ran from him to the land of the Philistines, Kg1 2:39. Thither he pursued them, and thence brought them back to Jerusalem, Kg1 2:40. For the keeping of it private he saddled his ass himself, probably went in the night, and came home he thought undiscovered. "Seeking his servants," says bishop Hall, "he lost himself; those earthly things either are, or should be, our servants. How commonly do we see men run out of the bounds set by God's law, to hunt after them, till their souls incur a fearful judgment!" 4. Solomon takes the forfeiture. Information is given him that Shimei has transgressed, Kg1 2:41. The king sends for him, and, (1.) charges him with the present crime (Kg1 2:42, Kg1 2:43), that he had put a great contempt upon the authority and wrath both of God and the king, that he had broken the oath of the Lord and disobeyed the commandment of his prince, and by this it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience. Had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance was to affront him in the highest degree. (2.) He condemns him for his former crime, cursing David, and throwing stones at him in the day of his affliction: The wickedness which thy heart is privy to, Kg1 2:44. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses. That wickedness which men's own hearts alone are privy to is enough, if duly considered, to fill them with confusion, in expectation of its return upon their own heads; for if the heart be privy to it, God is greater than the heart and knoweth all things. Others knew of Shimei's cursing David, but Shimei himself knew of the wicked principles of hatred and malice against David which he displayed in cursing him and that his submission was but feigned and forced. (3.) He blessed himself and his government (Kg1 2:45.): King Solomon shall be blessed, notwithstanding Shimei's impotent curses, which perhaps, in fury and despair, he now vented freely: Let them curse, but bless thou. And the throne of David shall be established, by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church's enemies, that, how much soever they rage, it is a vain thing they imagine. Christ's throne is established, and they cannot shake it. (4.) He gives orders for the execution of Shimei immediately, Kg1 2:46. All judgment is committed to the Lord Jesus, and, though he be King of peace, he will be found a King of righteousness; and this will shortly be his word of command concerning all his enemies, that would not have him to reign over them: Bring them forth, and slay them before me; the reproaches of those that blasphemed him will fall on themselves, to their eternal condemnation.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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