1 Kings 2:26 - Meaning and Application

Abiathar and Joab had both helped Adonijah in his rebellion, and it was likely that they were behind this new plan involving Abishag. Solomon seems to have known this already (1 Kings 2:22). In both men, this was a serious insult to God and to the government. It was even worse because of their high rank and the influence their example could have over many others. So they were now called to account.

Both were equally guilty of treason, but the sentence was different for each, and rightly so. Abiathar, because of his past service, was only removed from office (1 Kings 2:26, 1 Kings 2:27). Solomon first proved him guilty. With great wisdom, he showed that Abiathar deserved death for siding with Adonijah when he knew God had chosen another man for the throne. Yet Solomon also remembered the respect Abiathar had once shown David, his father. Abiathar had served David in holy things, carrying the ark of the Lord before him, and had shared in his troubles with deep sympathy. He had especially stood with David in times of exile and distress, both under Saul’s persecution and during Absalom’s rebellion. Those who are kind to God’s people will have that kindness remembered at some point for their good.

For that reason, Solomon spared Abiathar’s life but took away his office. He sent him back to his home in Anathoth, and barred him from the court, the city, the tabernacle, the altar, and all public matters. This was also a warning that Abiathar was under careful watch, and that if he did not behave well, Solomon could still punish him later. For now, he was simply removed from being priest, because he had made himself unfit for such a high office by opposing what he knew was God’s will. Saul had once cruelly killed Abiathar’s father and eighty-five priests, along with their families and city, for a supposed offense. Solomon spared Abiathar even though he was guilty of a real crime. In this way, Saul’s rule was brought low and Solomon’s was made firm. As people act toward God’s ministers, so they will one day find God acting toward them.

Abiathar’s removal also fulfilled the warning against Eli’s house (1 Samuel 2:30), because he was the last high priest from that family. More than eighty years had passed since that judgment was first announced, but God’s warnings come true in his time, even if not at once.

Joab, by contrast, was put to death because of his old sins. His guilty conscience drove him to the horns of the altar. When he heard that Adonijah had been executed and Abiathar removed, he feared he would be next, so he ran to the altar for safety. Many who cared little for the altar in times of ease are glad to cling to it in trouble. Some think Joab meant to devote himself to the altar from then on, hoping to win pardon that way, like people who live carelessly for years and then try to make up for it by retiring into a monastery when old age comes.

Solomon ordered him to be put to death there for the murders of Abner and Amasa. He chose these crimes as the basis for the sentence, rather than Joab’s support for Adonijah. Joab was certainly worthy of death for following Adonijah and showing contempt for Solomon, the man God had chosen for the throne, even though he had not joined Absalom earlier (1 Kings 2:28). Past loyalty does not excuse later betrayal. Still, Joab had also done much good service for David, his family, and his nation. For that reason, Solomon likely would have pardoned the offense against himself and only removed him from office, as he did with Abiathar, because mercy helps a new government gain respect and stability. But Joab had also committed murders for which David had charged Solomon to call him to account. Joab could not repay the debt for innocent blood himself, so it was left to David’s son, who had the power to do it, and he did.

Solomon made the charge more serious by pointing out that Joab killed two men who were more righteous and better than he was, men who had done him no wrong and likely would have served David better if they had lived. If the blood was not only innocent but especially valuable, then the crime was even worse. David had not known about it, yet people might still suspect he had approved it. Joab had also endangered his king’s reputation by removing rivals. For these crimes, he had to die by the sword of justice. His blood was on his own head, just as the blood of those he murdered had cried against him (1 Kings 2:32, 1 Kings 2:33). Woe to the person who carries the guilt of blood.

Judgment on Joab came slowly, but when it came, it also reached his descendants. The guilt was placed on his family line forever (1 Kings 2:33). Instead of passing on honor from his brave deeds, his family inherited guilt, shame, and a curse because of his wicked acts. The children of such evil-doers are not likely to be honored.

Joab also had to die at the altar rather than escape. He had refused to leave the altar (1 Kings 2:30), hoping either to save himself or to make Solomon look bad before the people, as if Solomon were disrespecting a holy place. Benaiah hesitated to kill him there or drag him away. But Solomon knew the law, which said the altar must not protect a deliberate murderer (Exodus 21:14). In such cases, where the blood of animals could cover sin, the altar could offer refuge. Joab’s case was different. So Solomon ordered him to be executed there if he could not be brought away. He meant to show that he did not fear people’s criticism when doing his duty, and that justice is better than sacrifice. He also made clear that the holiness of a place should never be used to excuse wickedness.

Those who truly cling by faith to Christ and his righteousness, resolving to perish there if they must, will find in him a stronger protection than Joab found at the horns of the altar. Benaiah killed him (1 Kings 2:34), likely with the full formality of a public execution. When the law had been satisfied, Joab was buried in his own house in the wilderness, quietly, like a criminal rather than with the honor given to a soldier. Yet no disgrace was done to his body after death.

It is not for people to decide what guilt lies on the bones, whatever God does.

Solomon was pleased with this act of justice, not because it satisfied any private revenge, but because it carried out his father’s command and truly helped him and his rule. First, guilt was removed by it (1 Kings 2:31). By putting back the innocent blood that had been shed on the head of the man who spilled it, the guilt was taken away from him and from his father’s house. This reminds us that if the blood of a murderer is not required by the magistrate, then the magistrate may be held accountable, or at least there is danger of that. Those who want their homes safe and firmly established must put sin far from them.

Second, peace was secured (1 Kings 2:33) for David. He does not mean David’s own person, but, as he explains in the next words, peace would rest on his offspring, his house, and his throne forever from the Lord. He is both wishing for this and hoping it will happen. Now that justice is done, and the cry for blood has been answered, the government will prosper. In that way, righteousness and peace meet together.

Now that such a restless man as Joab is removed, there will be peace. Take the wicked away from before the king, and his throne will be made firm in righteousness (Proverbs 25:5). Solomon, in blessing the peace of his house and throne, looks up to God as the source of it. It will be peace from the Lord, and peace forever from the Lord. May the Lord of peace himself give us that lasting peace.