1 Kings 2:28

Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(28) Joab had turned.—It is strange that Joab should have been in no danger or anxiety immediately after the actual failure of the conspiracy; and it is also notable that, although the real motive for putting him to death was to punish his support of Adonijah, now renewed, yet Solomon’s words in pronouncing sentence on him refrain from mention of anything except the old crimes dwelt upon in the dying charge of David. Possibly this was done to bring Joab’s case within the emphatic declaration of the Law, that no sanctuary should protect the wilful and treacherous murderer, and that innocent blood, so shed and left unavenged, would pollute the land (Exodus 21:14; Numbers 35:33). It is significant, moreover, of the increased power of the monarchy, even in hands young and yet untried, that the old captain of the host, who had been “too hard” for David, even before David’s great sin, should now fall, as it would seem, without a single act of resistance or word of remonstrance on his behalf, after a long career of faithful service, only once tarnished by disloyalty. It has been noticed that if (as is probable) the “Tabernacle of the Lord” at Gibeon is meant, Joab falls close to the scene of his murder of Amasa, “at the great stone in Gibeon” (2Samuel 20:18).

Benson Commentary

1 Kings 2:28. Then tidings came to Joab — Concerning Adonijah’s death, and Abiathar’s deposition. And Joab fled unto the tabernacle of the Lord — This makes it appear that Joab had had a hand in the counsel mentioned 1 Kings 2:22, as Solomon suspected. And caught hold on the horns of the altar — It appears from this and some other instances, that it was now become a custom among the Israelites, though by no divine law, to flee to the altar of the Lord, as to an asylum; however, by Solomon’s treatment of Joab on this occasion, it appears, that this privilege was only allowed for some misdemeanours, and not for capital offences, especially murder. And Solomon (1 Kings 2:31) showed that the altar had better be stained with the blood of a murderer, than be polluted with his touch, in seeking an asylum from it, and thereby escaping the punishment which the divine laws required to be inflicted on him.

Matthew Henry's Concise Commentary

2:26-34 Solomon's words to Abiathar, and his silence, imply that some recent conspiracies had been entered into. Those that show kindness to God's people shall have it remembered to their advantage. For this reason Solomon spares Abiathar's life, but dismisses him from his offices. In case of such sins as the blood of beasts would atone for, the altar was a refuge, but not in Joab's case. Solomon looks upward to God as the Author of peace, and forward to eternity as the perfection of it. The Lord of peace himself gives us that peace which is everlasting.

Barnes' Notes on the Bible

Joab followed the example of Adonijab (margin reference). The tabernacle was now at Gibeon 1 Kings 3:4; 1 Chronicles 16:39.

Jamieson-Fausset-Brown Bible Commentary

1Ki 2:28-45. Joab Slain.

28. Then tidings came to Joab—The execution of these sentences respectively on Adonijah and Abiathar prepared Joab for his fate. Death, due to his great crimes (Nu 35:33), would long ago have been inflicted, had not his power and popularity with the army been too formidable for the old king. He now fled to the altar, which, though a recognized asylum, afforded no sanctuary to the rebel and murderer (Ex 21:14). And, as he refused to leave it, he seems to have cherished some faint hope that a religious scruple would have been felt at the thought of violating the sanctity of the place by bloodshed. Benaiah, not liking to assume any responsibility, referred the matter to Solomon, who determined that the law should take its course (De 19:13).

Matthew Poole's Commentary

Tidings came to Joab, concerning Adonijah’s death, and Abiathar’s deposition.

The tabernacle of the Lord then was at Gibeon, 1 Kings 3:4, compared with 2 Chronicles 1:3,5. Caught hold on the horns of the altar; of which see before, 1 Kings 1:50.

Gill's Exposition of the Entire Bible

Then tidings came to Joab,.... Of the death of Adonijah, and the deposition of Abiathar:

for Joab had turned after Adonijah; publicly appeared at his feast, when he was saluted king by him, and others, and privately gave him advice in the affair of Abishag:

though he turned not after Absalom; did not join with him in his rebellion, but faithfully adhered to David; and yet both in his lifetime, and after his death, acted the traitorous part in favour of Adonijah: Ben Gersom gives these words a different sense, as if he was blameworthy in both cases; that he turned after Adonijah to make him king, without consulting David, and having his consent; and he did not turn after Absalom, to deliver him from death, as David commanded him; but the former sense is best:

and Joab fled unto the tabernacle of the Lord; which was at Gibeon, see 2 Chronicles 1:3; it was four miles from Jerusalem to the north, situated on an hill (e); according to Josephus (f), it was forty furlongs, or five miles, from it; though Kimchi thinks it was the altar in Jerusalem he fled to, which was before the ark, in the tent David made for it; but that is never called the tabernacle of the Lord, only that of Moses: Joab's fleeing hither showed guilt, and that he was in the conspiracy of Adonijah, and was conscious he deserved to die, and now expected it, since Adonijah was put to death; while he remained reprieved or pardoned, he thought himself safe, but now in danger, and therefore fled for it:

and caught hold of the horns of the altar; See Gill on 1 Kings 1:50.

(e) Bunting's Travels, &c. p. 98. (f) Antiqu. l. 7. c. 11. sect. 7.

Geneva Study Bible

Then tidings came to Joab: for Joab had {n} turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar.

(n) He took Adonijah's part when he would have usurped the kingdom 1Ki 1:7.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

28–35. Flight of Joab and his death. Benaiah succeeds him as captain of the host (Not in Chronicles)

28. Then tidings came to Joab] The Hebrew says ‘And the tidings came to Joab’, i.e. of Abiathar’s banishment, and he felt that his own turn was soon to come.

turned after] i.e. Took the side of. It was Joab, who being on David’s side, slew Absalom (2 Samuel 18:14). This crime, though never brought forward, no doubt instigated David to advise, and Solomon to provide that Joab should be taken out of the way. All the ancient versions except the Chaldee, have here ‘For Joab had turned after Adonijah, and had not turned after Solomon.’

the tabernacle of the Lord] The word here, as elsewhere, is the ordinary word for a tent, and if thus translated gives to the English reader a better notion of what the structure was.

horns of the altar] See above on 1 Kings 1:50. Joab fled for sanctuary to the same place and in the same fashion as Adonijah had done.

Pulpit Commentary

Verse 28. - Then tidings [Heb. And the report, etc. Not necessarily of Abiathar's deposition, but certainly of Adonijah's death] came to Joab, for Joab had turned after [same expression as in Exodus 23:2; Judges 9:3] Adonijah, though [lit., and] he turned not after Absalom. [The LXX. (Cod. Vat.), Vulg., and all ancient versions except the Chald., here read Solomon, which Ewald and Thenius adopt. This reading is perhaps too summarily dismissed by most commentators, as involving a statement which would be self evident and superfluous. But it is not so. The meaning would then be that Joab had inclined to Adonijah, and had not, subsequently, gone over to the side of Solomon - information which is much less obvious than that he had not "gone after Absalom." The Arabic version may thus be nearest the truth, which reads, "Neither did he love Solomon." Somewhat similarly Josephus.] And Joab fled unto the tabernacle of the Lord, and caught hold of the horns of the altar. [As Adonijah had done before him (1 Kings 1:50). His flight is almost certain evidence of his guilt. ("Joab vero seipsum prodidit." Munster.) Why should he flee, if conscious of innocence? Solomon had acted generously before, and Joab would not be aware of David's dying instructions. His two assassinations had remained so long unpunished that he would hardly expect to be called to an account for them now. We have here, therefore, another indication of a second conspiracy, and it is an old belief (Theodorot, al.) that Joab had suggested to Adonijah the plan of marriage with Abishag. Some have asked why Joab should flee to the altar when his crimes deprived him of the right of the sanctuary. But a drowning man grasps at a straw. It is probable that he never thought of his murders, but only of his treason. According to the Rabbis, death at the altar ensured him burial amongst his fathers (Munster). But, if this were so, it would hardly enter into his calculations. 1 Kings 2:28

Keil and Delitzsch Biblical Commentary on the Old Testament

Execution of Joab. - When the report (of the execution of Adonijah and the deposition of Abiathar) came to Joab, he fled to the tent of Jehovah (not to the tabernacle, but to the holy tent upon Zion) to seek protection at the altar (see at 1 Kings 1:50). The words נטה לא...יואב כּי are introduced as a parenthesis to explain Joab's flight: "for Joab had leaned after Adonijah," i.e., taken his side (אהרי נטה, as in Exodus 23:2; Judges 9:3), "but not after Absalom."

(Note: Instead of אבשׁלום the lxx (Cod. Vat.), Vulgate, Syr., and Arab. have adopted the reading שּׁלמה, and both Thenius and Ewald propose to alter the text accordingly. But whatever plausibility this reading may have, especially if we alter the preterite נטה into the participle נטה after the ἦν κεκλικώς of the lxx, as Thenius does, it has no other foundation than an arbitrary rendering of the lxx, who thought, but quite erroneously, that the allusion to Absalom was inapplicable here. For אחר נטה, to take a person's side, would suit very well in the case of Adonijah and Absalom, but not in that of Solomon, whose claim to the throne was not a party affair, but had been previously determined by God.)

There is no foundation in the biblical text for the conjecture, that Joab had given Adonijah the advice to ask for Abishag as his wife, just as Ahithophel had given similar advice to Absalom (2 Samuel 16:21). For not only is there no intimation of anything of the kind, but Solomon punished Joab solely because of his crimes in the case of Abner and Amasa. Moreover, Abiathar was also deposed, without having any fresh machinations in favour of Adonijah laid to his charge. The punishment of Adonijah and Abiathar was quite sufficient to warn Joab of his approaching fate, and lead him to seek to save his life by fleeing to the altar. It is true that, according to Exodus 21:13-14, the altar could afford no protection to a man who had committed two murders. But he probably thought no more of these crimes, which had been committed a long time before, but simply of his participation in Adonijah's usurpation; and he might very well hope that religious awe would keep Solomon from putting him to death in a holy place for such a crime as that. And it is very evident that this hope was not altogether a visionary one, from the fact that, according to Exodus 21:30, when Joab refused to leave the altar at the summons addressed to him in the name of the king, Benaiah did not give him the death-blow at once, but informed Solomon of the fact and received his further commands. Solomon, however, did not arrest the course of justice, but ordered him to be put to death there and afterwards buried. The burial of the persons executed was a matter of course, as, according to Deuteronomy 21:23, even a person who had been hanged was to be buried before sunset. When, therefore, Solomon gives special orders for the burial of Joab, the meaning is that Benaiah is to provide for the burial with distinct reference to the services which Joab had rendered to his father. "And take away the blood, which Joab shed without cause, from me and my father's house." So long as Joab remained unpunished for the double murder, the blood-guiltiness rested upon the king and his house, on whom the duty of punishment devolved (cf. Numbers 35:30-31; Deuteronomy 19:13). חנּם דּמי, blood without cause, i.e., blood shed in innocence. On the connection of the adverb with the substantive, at which Thenius takes offence, comp. Ges. 151, 1, and Ewald, 287, d. - For V. 32, compare Deuteronomy 21:5. The words of Solomon in v. 33a point back to the curse which David uttered upon Joab and his descendants after the murder of Abner (2 Samuel 3:28-29). "But to David, and his seed, and his house, and his throne, let there be salvation for ever from Jehovah." This wish sprang from a conviction, based upon 2 Samuel 7:14, that the Lord would not fulfil His promise to David unless his successors upon the throne exercised right and justice according to the command of the Lord.