1 Kings 2:7

And to the sons of Barzillai [the "Beni-Barzillai" would include son, or sons, and all other descendants. It is highly probable, though it is not expressly stated, that Chimham was the son of Bar-zillai ( 2 Samuel 19:37 ). Rawlinson says, "Who the other sons were is not known." It would be more correct to say that we do not know whether there were any other sons. The family was still existing temp. Ezra ( Ezra 2:61 ), where, it is worth noticing, we read of the daughters of Barzillai (cf. Nehemiah 7:63 ). In Jeremiah 41:17 , we read of the "habitation ( גֵּדוּת , caravanserai, khan) of Chemoham," where the Keri has Chimham. It has been argued from the mention of this name, and the fact that their khan was near Bethlehem, that David or Solomon gave the family land there], and let them be of those that eat at thy table [ i.e; of those who have their sustenance from the royal table, not necessarily at it (Keil); cf. Daniel 1:5 ; 2 Kings 25:29 . Presence at the table is expressed by עַל שֻׂלְחָן ( 2 Samuel 11:1-27 , 2 Samuel 12:1-31 ). It was esteemed an essential part of royal munificence throughout the East that the king should feed a large number of retainers and dependants. Cf. the account of Solomon's daffy provision in 1 Kings 4:22 , 1 Kings 4:23 ; also 2 Samuel 19:28 ; 1:7 ]; for so [ i.e; in like manner, with food ] ; they came to me [lit; " came near." The Hebrew קָרַב often includes, as here, the idea of succour. Cf. Psalms 69:19 ; Lamentations 3:57 . Barzillai certainly came ( 2 Samuel 17:27 ), and probably Chimham, but the Speaker's Commentary is mistaken when it says that "Chimham is mentioned as present." He was present at the return of David ( 2 Samuel 19:31 , 2 Samuel 19:38 , but not necessarily before] when I fled because of [lit; "from the face of "] Absalom thy brother.

The mention of Absalom, and those terrible days of revolt and anarchy, when he was constrained to flee for his life, seems to have reminded the dying king of one of the bitterest ingredients of that bitter cup of shame and suffering—the cruel curses of Shimei. He remembers that the sin of Shimei, which was nothing else than treason and blasphemy, has so far escaped punishment. In a moment of generous enthusiasm, he had included Shimei in the general amnesty which he proclaimed on his return ( 2 Samuel 19:23 ). He had thought, no doubt, at the time only of the offence against himself; he had forgotten his sacred and representative character as "the Lord's anointed;" or if he had remembered it ( 2 Samuel 19:21 ) the emotions of that memorable day had obscured or perverted his sense of justice and duty. But he has since realized—and the thought weighs upon his conscience in the chamber of death—that he then pardoned what he had no power to pardon, viz; a sin to which the Mosaic law attached the penalty of death. For blasphemy, as for murder, there was no expiation short of the death of the blasphemer (Le 2 Samuel 24:14-16 ; cf. 1 Kings 21:10 , 1 Kings 21:13 ); and blasphemy, like murder, though not perhaps to the same extent, involved those who heard it in its guilt, until they had discharged themselves of their sin upon the head of the guilty (Le 2 Samuel 14:14 ; cf. Le 2 Samuel 5:1 ). But Shimei, so far from having suffered the penalty of the law, had been twice protected against it; twice preserved alive, in defiance of law, by the supreme magistrate, the executor of law. And David, who has been charging his son to keep the law, now realizes that he himself has been a law breaker. He has kept his oath, sworn to his own or his people's hurt, and he will keep it to the end. But Solomon is under no such obligation. He can demand the long arrears of justice, none the less due because of the time that has elapsed and the royal laches ( "nullum tempus occurrit regi "); he can deal with the blasphemer as the law directs, and this David now charges him to do.