Apart from the fact that the machinations of power are quite
interesting, and that all of the recorded events of Solomon’s life are fascinating
on a number of levels, one might be curious as to why so much time and space
(in the Bible) is being given to an examination of the “Shimei
situation.” On the surface, it seems like a reasonable curiosity, but in
the face of that curiosity, we cannot fail to notice that Shimei makes three
separate appearances within the Biblical record. Pondering the reasons
for that by exploring those appearances is altogether proper and
rewarding. At the same time, we do well to acknowledge that Shimei’s first
two appearances occur in connection with the overall Scriptural theme of exile
and exodus.
Our first encounter with Shimei is conjoined with David’s
exile from Jerusalem, in subjugation. The second encounter is coupled
with David’s exodus (from exile), as he returns to Jerusalem, his subjugation
ended. The third time that we happen upon Shimei, the story ends with
Shimei’s own exile (his death), though he has been given the chance to live a
life of exodus in Jerusalem (living within Solomon’s will). Beyond the
overt exile and exodus theme embodied by Solomon’s proceedings in regards to
Shimei, we can quite profitably look even more deeply into this matter, and in
doing so, discover a microcosm of one of the occurrences with which the grand Scriptural
narrative began, as Shimei is demonstrated to be analogous to Adam.
Though the microcosm and analogy are limited in scope, we shall find it to be
quite useful.
Returning to the text of the first book of the Kings, we see
that Solomon has summoned Shimei and instructed him to build a house in
Jerusalem and live there (2:36a). Solomon places a commanding addendum to
this, saying “you may not leave there to go anywhere!” (2:36b) Likewise,
following His creative act, God summoned Adam and commanded him to tend the
garden in which he had been placed, while also instructing him “you must not
eat from the tree of the knowledge of good and evil” (Genesis 2:17a).
What was to happen to Shimei if he left Jerusalem---if he stepped outside of
Solomon’s will and violated his command? Solomon told him “If you ever do
leave and cross the Kidron Valley, know for sure that you will certainly die!”
(2:37a). Adam, as we well know, in regards to the fruit of the tree, was
told “for when you eat from it you will surely die” (2:17b).
The command of God, like that of Solomon, was quite
clear. Adam, like Shimei, was expected to abide within the given
parameters. Stepping outside of those parameters would result in
death. After remaining faithful to his covenant with Solomon for a period
of time, Shimei was told that two of his servants had run away, so he went out
after them. Shimei knew better. He had observed Solomon’s
commandment for three years, but now fell to this temptation to assert his
authority as a master. This parallels Adam’s experience quite
well. Adam, after obeying for some period of time, fell victim to
the same type of temptation. The serpent offered Adam (and Eve, lest we
forget) the opportunity to assert themselves as masters (gods) in their own
right, which would be especially tempting, seeing as how the Creator had given
them dominion over the earth. The news of Shimei’s excursion beyond the
boundaries delineated by the covenant came to Solomon’s attention, as would the
actions of Adam. Solomon summoned Shimei before him and reminded him of
the oath along with the penalty associated with the violation of that
oath. Solomon asked: “Why then have you broken the oath you made before
the Lord and disobeyed the order I gave you?” (2:43) The Genesis record
has God calling out to Adam, along with Adam’s fearful response. God asks
Adam (as if He did not know), “Did you eat from the tree that I commanded you
not to eat from?” (3:11b)
The author of the “King-ly” history does not even go so far
as to provide us with an account of Shimei’s response to Solomon. He knew
he was guilty. As we have seen, Shimei’s reward for his violation was
death. Adam, on the other hand, points the finger of blame to Eve, who in
turn points the finger of blame at the serpent. God calls each of the
responsible parties to account, just as Solomon had told Shimei that he would
be responsible for his own death if he over-stepped the prescribed boundaries,
and draws this particular episode to a close by ultimately pronouncing a
sentence of death, stating “for you are dust, and to dust you will return”
(3:19b).
Both Shimei and Adam were given the chance to live lives of
exodus---enjoying the blessings of life within the boundaries of a willful
covenant drafted by their respective kings. Both Shimei and Adam were
tempted beyond the boundaries of that covenant for similar reasons. In
the end, King Solomon was empowered, and Shimei’s final exile was
immediate. If there was to be further punishment for Shimei, then as we previously
heard from Solomon, that was the Lord’s business. Adam’s experience,
however, was somewhat different. According to the Genesis account, Adam
lived a great deal of time in his exilic state before the exile of physical
death overtook him. He was first exiled from the garden, forced to
consider the exile of creation for which he was responsible, to mourn over the
exodus that he had forfeited, and to contemplate the cursing and pain which he
had brought to creation. He would even see one of his sons commit
murder. This punishment from the Lord was probably greater than the
merciful death that would eventually come.
Unexpectedly for us, though this was a likely intention in
the construction and presentation of this story, there is much to be gleaned
from the accounts of Shimei; for in it, through all its seemingly unrelated
twists and turns, we are pointed towards God’s redemption project, and we are
reminded of the providence and faithfulness of the covenant-making God.
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