Verse 2

unto David were sons born in Hebron--The six sons mentioned had all different mothers.

Verse 3

Chileab--("his father's picture")--called also Daniel (Ch1 3:1). Maacah the daughter of Talmai king of Geshur--a region in Syria, north of Israel. This marriage seems to have been a political match, made by David, with a view to strengthen himself against Ish-bosheth's party, by the aid of a powerful friend and ally in the north. Piety was made to yield to policy, and the bitter fruits of this alliance with a heathen prince he reaped in the life of the turbulent Absalom.

Verse 5

Eglah David's wife--This addition has led many to think that Eglah was another name for Michal, the first and proper wife, who, though she had no family after her insolent ridicule of David (Sa2 6:23), might have had a child before.

Verse 6

ABNER REVOLTS TO DAVID. (Sa2 3:6-12) Abner made himself strong for the house of Saul--In the East, the wives and concubines of a king are the property of his successor to this extent, that for a private person to aspire to marry one of them would be considered a virtual advance of pretensions to the crown (see Kg1 2:17). It is not clear whether the accusation against Abner was well or ill founded. But he resented the charge as an indignity, and, impelled by revenge, determined to transfer all the weight of his influence to the opposite party. He evidently set a full value on his services, and seems to have lorded it over his weak nephew in a haughty, overbearing manner.

Verse 12

Abner sent messengers to David--Though his language implied a secret conviction, that in supporting Ish-bosheth he had been laboring to frustrate the divine purpose of conferring the sovereignty of the kingdom on David, this acknowledgment was no justification either of the measure he was now adopting, or of the motives that prompted it. Nor does it seem possible to uphold the full integrity and honor of David's conduct in entertaining his secret overtures for undermining Ish-bosheth, except we take into account the divine promise of the kingdom, and his belief that the secession of Abner was a means designed by Providence for accomplishing it. The demand for the restoration of his wife Michal was perfectly fair; but David's insisting on it at that particular moment, as an indispensable condition of his entering into any treaty with Abner, seems to have proceeded not so much from a lingering attachment as from an expectation that his possession of her would incline some adherents of the house of Saul to be favorable to his cause.

Verse 17

Abner had communication with the elders of Israel--He spoke the truth in impressing their minds with the well-known fact of David's divine designation to the kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honor of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose that prestige. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerous. The enlistment of their interest, therefore, in the scheme, would smooth the way for the adhesion of the other tribes; and Abner enjoyed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master--to draw the attention of the elders and people to David as uniting in himself the double recommendation of being the nominee of Jehovah, no less than a connection of the royal house of Saul, and, without suspicion of any dishonorable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignty on the husband of Michal. In the same character of public ambassador, he was received and feted by David; and while, ostensibly, the restoration of Michal was the sole object of his visit, he busily employed himself in making private overtures to David for bringing over to his cause those tribes which he had artfully seduced. Abner pursued a course unworthy of an honorable man and though his offer was accepted by David, the guilt and infamy of the transaction were exclusively his.

Verse 24

JOAB KILLS ABNER. (Sa2 3:22-30) Joab came to the king, and said, What hast thou done?--Joab's knowledge of Abner's wily character might have led him to doubt the sincerity of that person's proposals and to disapprove the policy of relying on his fidelity. But undoubtedly there were other reasons of a private and personal nature which made Joab displeased and alarmed by the reception given to Abner. The military talents of that general, his popularity with the army, his influence throughout the nation, rendered him a formidable rival. In the event of his overtures being carried out, the important service of bringing over all the other tribes to the king of Judah would establish so strong a claim on the gratitude of David, that his accession would inevitably raise a serious obstacle to the ambition of Joab. To these considerations was added the remembrance of the blood feud that existed between them since the death of his brother Asahel (Sa2 2:23). Determined, therefore, to get Abner out of the way, Joab feigned some reason, probably in the king's name, for recalling him, and, going out to meet him, stabbed him unawares; not within Hebron, for it was a city of refuge, but at a noted well in the neighborhood.

Verse 31

David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth--David's sorrow was sincere and profound, and he took occasion to give it public expression by the funeral honors he appointed for Abner. King David himself followed the bier--a sort of wooden frame, partly resembling a coffin, and partly a hand-barrow.

Verse 33

the king lamented over Abner--This brief elegy is an effusion of indignation as much as of sorrow. As Abner had stabbed Asahel in open war [Sa2 2:23], Joab had not the right of the Goel. Besides, he had adopted a lawless and execrable method of obtaining satisfaction (see on Kg1 2:5). The deed was an insult to the authority, as well as most damaging to the prospects of the king. But David's feelings and conduct on hearing of the death, together with the whole character and accompaniments of the funeral solemnity, tended not only to remove all suspicion of guilt from him, but even to turn the tide of popular opinion in his favor, and to pave the way for his reigning over all the tribes more honorably than by the treacherous negotiations of Abner. Next: 2 Samuel Chapter 4

Verse 1

Now there was a long war between the house of Saul and the house of David,.... The recent battle, though so much in favour of David, did not, put an end to the war between him and Ishbosheth, which lasted five years longer; for it was when Ishbosheth had reigned two years that that battle was fought, and he reigned five years longer; for not till his death, and when David had reigned above seven years in Hebron, was he made king over all Israel; and during this time peace was not made, but the war carried on; though perhaps not in pitched battles, of which we no more read, but in skirmishes: but David waxed stronger and stronger; he having the advantage in all such skirmishes, and persons continually coming over to his side from the several tribes: and the house of Saul waxed weaker and weaker: being always worsted whenever they skirmished with David's men, and by continual revolts from them. This is reckoned an emblem of the kingdoms of Christ and antichrist, the one increasing more and more, as it has and will do, and the other decreasing, and before long will be consumed; and of the two parties in a regenerate man, grace and indwelling sin, the one as to its exercise growing stronger and stronger, and the other as to its influence on the outward conversation weaker and weaker.

Verse 2

And unto David were sons born in Hebron,.... He was married before he came there, had wives in his state of exile, but had no children by them there, at least no sons; if any, only daughters: and his firstborn was Amnon, of Ahinoam the Jezreelitess; who being mentioned first, and her son his firstborn, seems to have been his wife before be took Abigail; he had not much comfort of this firstborn son of his; see Sa2 13:1.

Verse 3

And the second, Chileab, of Abigail the wife of Nabal the Carmelite,.... That is: who had been the wife of Nabal. This son's name is called Daniel, Ch1 3:1; and was the first name he had, and which his father gave him, because as if he should say, "God hath judged me", and pleaded the cause of his reproach from Nabal, Sa1 25:39; but why he should be called Chileab is not easy to say; the name is commonly thought to signify "like unto his father", or "all father": had all the features of his father, and was exceedingly like him; the Jews have a fabulous story concerning this (w), not worth relating: and the third, Absalom the son of Maacah, the daughter of Talmai king of Geshur; in Sa1 27:8 we read of David's invading the land of the Geshurites; and the Jews say (x) that he then took the daughter of this king captive, and she being a beautiful woman married her, after made a proselyte according to the law in Deu 21:10; but it should be observed that David slew all the women of that country, and left not any alive; and besides that lay to the south of Judah, whereas this Geshur, of which Talmai was king, was a part of Syria, Sa2 15:8; and lay to the north of the land of Israel; and with this king David hereby entered into an alliance, to strengthen his interest against Ishbosheth in those parts; of the trouble he met with from Absalom, see Sa2 13:1, &c. contrary to the expectations he had raised when he gave him the name of Absalom, or Leabsalom, as in Ch1 3:2; that is, one given "for his father's peace". (w) Jarchi, Kimchi, & Abarbinel in loc. (x) Tanchuma apud Abarbinel in loc.

Verse 4

And the fourth, Adonijah the son of Haggith,.... The same that usurped the throne before his father's death, to anticipate Solomon, and died by his order, Kg1 1:5, and the fifth, Shephatiah the son of Abital; of whom we read nowhere else.

Verse 5

And the sixth, Ithream, by Eglah David's wife,.... Who also is not spoken of in any other place; only, in a like chronological account as the former, it is remarked that the mother of this only is called David's wife; the reason of which is supposed to be, either because she was a person of no note, and had nothing else to distinguish her; but the same may be said of the two foregoing; or because she was his beloved wife, his heifer, as her name signifies; hence the Jews (y) take her to be Michal his first wife, whom he greatly loved, and who, though she had no children after her contempt of David for playing before the ark, unto the day of her death, yet might have before: but it should be observed, that as yet she was not returned to David in Hebron; and when she was returned, did not seem to continue there long enough to have a son there; and besides, being his first wife, would not be reckoned last; but still more foreign is another notion of the Jews (z), that she was Saul's widow, who though she might not be married to another might be married to a king, as David was; and this they suppose receives some confirmation from Sa2 12:8; but after all it may be this phrase "David's wife", as some have observed, by a figure the rhetoricians call "zeugma", or "hypozeugma", is to be joined to everyone of the women before mentioned, Sa2 3:2, who were his wives, and so called to distinguish them from his concubines, by whom he had sons also. Polygamy, or plurality of wives, which David gave into, is no favourable part of his character. (y) T. Bab. Sanhedrin, fol. 21. 1. Hieron. Trad. Heb. in 2 Reg. fol. 77. F. (z) In Kimchi & Ben Gersom in loc.

Verse 6

And it came to pass, while there was war between the house of Saul and the house of David,.... As long as that continued, as it did until the following quarrel happened between Ishbosheth and Abner: that Abner made himself strong for the house of Saul; or was strongly in the interest of that house, and used his utmost endeavours to support and confirm it.

Verse 7

And Saul had a concubine, whose name was Rizpah, the daughter of Aiah,.... By whom he had two sons, Sa2 21:8. Josephus (a) calls her father's name Sibathus: and Ishbosheth said to Abner; though the word "Ishbosheth" is not in the text, it is rightly supplied; for no other can be supposed to speak: wherefore hast thou gone in unto my father's concubine? and defiled her; though perhaps it was not so much the act of uncleanness that so much offended him, or the dishonour reflected on him and his family thereby, as it discovered an ambitious view in Abner to get the kingdom into his own hands, to which this was the leading step; see Kg1 2:22. Whether Abner was really guilty of this sin or no is not easy to determine; though, by his not absolutely denying it, it looks as if it was not merely a jealousy of Ishbosheth, or a false report made unto him; though, especially if he was not fully satisfied of it, it would have been his wisdom to have said nothing of it to him, since his continuance on the throne so much depended on him. (a) Antiqu. l. 7. c. 1. sect. 4.

Verse 8

Then was Abner very wroth for the words of Ishbosheth,.... If false he had a good deal of reason for it; and if true, he thought he deserved better at his hands, than to be reproved for and upbraided with what he might think was a very small fault, and might easily be connived at, and especially in one that had been so serviceable to him: and said, am I a dog's head; such a mean, vile, contemptible person with thee, as if no better than a dog, and as useless and as unserviceable as a dead dog, the head of a dog cut off; see Sa1 24:14 Sa2 9:8; or am I esteemed and to be treated as a head of dogs, a keeper of a pack of hounds, and not as a general of the armies of Israel? so Jarchi and others; but it seems rather to respect the filthy nature of a dog, that will couple with any; and so the sense is, am I such a filthy lustful creature that care not with whom I lie, no more, than a dog? which against Judah do show kindness to the house of Saul thy father, to his brethren, and to his friends; who in opposition to the tribe of Judah, which alone abode by David, had shown respect to the family of Saul, and all his friends, by his close attachment to Ishbosheth: and have not delivered thee into the hand David; when it was in his power to have done it many a tithe: that thou chargest me today with a fault concerning this woman? he neither denies nor owns the charge, and yet, by his not denying it, tacitly owns it; though, by his way of speaking, he suggests as if it was no fault at all, at least a very trifling one, and such as ought not to have been mentioned to him, considering the services he had done to Ishbosheth and his family.

Verse 9

So do God to Abner, and more also,.... He wishes the worst of evils to himself, such as he cared not to name; but left them to be supposed what he meant as utter ruin and destruction of himself, soul and body: except as the Lord hath sworn to David, even so I do to him; meaning if he did not do that David, which God had sworn should be done, namely, what follows, the translation of the kingdom to him; by which it appears that Abner knew of the promise and oath of God respecting this matter; and therefore acted against his conscience, in setting up Ishbosheth on the throne; which he knew would not prosper, and that he was fighting against God; which shows what a hardened wicked creature he was, and how far ambition, and being thought to be of consequence, will carry a man.

Verse 10

To translate the kingdom from the house of Saul,.... Which was what the Lord had sworn to do, Sa1 15:28; and which Abner now threatens to do, insolently taking that to himself which belonged to the Lord, and as if he could not do it without him: and to set up the throne of David over Israel and over Judah; over the one as well as over the other; for it was set over Judah already: from Dan even unto Beersheba; which were the utmost borders of the land of Israel, from north to south, and so includes the whole.

Verse 11

And he could not answer Abner a word again,.... That is, he would not, he durst not; otherwise, if it was fact he charged him with, he could have insisted on the truth of it, and aggravated the crime and scandal of it; and observed it to him, that the kindness he had shown him was no excuse for it; but such things, though he would, he durst not say: because he feared him; he had the army at his command, and could dethrone him when he pleased; and it has been the fate of greater men than Ishbosheth to be awed by their generals, and even David himself; see Sa2 3:39.

Verse 12

And Abner sent messengers to David on his behalf,.... On his own account, and not on the account of Ishbosheth, or the people of Israel; but to obtain terms for himself, or in his own name, as representing him and standing in his stead; or secretly, as Kimchi explains it, unknown to Ishbosheth, or the people of Israel. The Targum is,"out of his place;''he sent them from the place where he was, from Mahanaim: saying, whose is the land? the land of Israel, is it not thine, David? verily it is; to whom does it belong but unto thee, to whom the Lord has given it? not to any of Saul's posterity: this he ordered the messengers to say in the first place, in order to ingratiate himself to David, and gain his messengers an audience. The Targum is,"I swear by him that made the earth;''so Jarchi says, it is an oath by him whose the earth is, even by the living God, whose is the earth, and the fulness thereof: saying also, make thy league with me; he desired to enter into a covenant of friendship with him, that everything that had passed might be forgiven and forgotten: and, behold, my hand shall be with thee, to bring about all Israel unto thee: he promises on his part to do his utmost to bring all Israel under his government and to obedience to him.

Verse 13

And he said, well, I will make a league with thee,.... He accepted of the offer, he was ready and willing to enter into a covenant of friendship with him, and forgive all past offences: but one thing I require of thee; as the condition of this covenant: that is, thou shall not see my face; be admitted into my presence, or have any mark of my favour and respect: except thou first bring Michal, Saul's daughter, when thou comest to see my face; he insisted on it that Michal, Saul's daughter, and his wife, should be brought along with him, and presented to him; this was the preliminary to the league and covenant; if this was not complied with, the proposal would not be attended to. This shows the great affection David retained for his first wife, though he had had six since, see Sa2 3:2, and though she had lived with another man, Sa1 25:44; as also his great regard to the honour of Saul's family, that one of them might share with him in the grandeur of the kingdom; though this also might be a piece of policy in him, to gain the friends of Saul's family to him.

Verse 14

And David sent messengers to Ishbosheth, Saul's son,.... When Abner's messengers returned to him, and acquainted him with the condition of David's entering into a league with him, it is highly probable that Abner sent them or others to David, to let him know that he could not do this of himself; that it was advisable for him to write to Ishbosheth, whose sister she was, and demand her of him; and that then he would use his interest with Ishbosheth to grant it, and this method David took: saying, deliver me my wife Michal, which I espoused to me for an hundred foreskins of the Philistines; two arguments he made use of to enforce his demand; one is, that it was his wife he required, to whom he had a right, and no other man; and the other is, that he had purchased her at a great expense, at the risk of his life, in slaying an hundred Philistines, whose foreskins he paid in for her at the instance of Saul; he mentions but one hundred, though he gave two hundred as her dowry, no more being required than one hundred; see Sa1 18:25. Josephus very wrongly says six hundred (b); the Syriac and Arabic have here two hundred. (b) Antiqu. l 7. c. 1. sect. 4.

Verse 15

And Ishbosheth sent and took her from her husband,.... Her second husband, to whom Saul had given her, Sa1 25:44, even from Phaltiel the son of Laish; he is called Phalti in Sa1 25:44.

Verse 16

And her husband went with her along weeping behind her,.... Because of his great affection to her, unwilling to part with her, but forced to it at the command of the king her brother: to Bahurim; a city in the tribe of Benjamin, Sa2 19:16; perhaps the same with Almon, Jos 21:18; these two words being of the same signification; and the Targum has it hero Almuth; so Alemeth in Ch1 6:60. It seems to be the same Josephus (c) calls Bachures, and says it was not far from Jerusalem. Bunting (d) says it was something more than a mile towards the northeast, and at this time is a fair castle strongly fortified, standing in a high place, and in the valley near it, at the stone Bohan, Jos 15:6; see Sa2 17:18, then said Abner to him, go, return, and he returned; by which it appears that Abner came with her to introduce her to David, without whom he was not to see his face; and he did not choose her husband should go with her any further, and was at his orders obliged to go back, who otherwise would have gladly accompanied her further still, through his great affection for her. (c) Antiqu. l. 7. c. 9. sect. 7. (d) Travels, p. 144.

Verse 17

And Abner had communication with the elders of Israel,.... Had a conference with the chiefs of the several tribes about the affairs of the kingdom: saying, ye sought for David in time past to be king over you; that is, at the death of Saul, and not before; for it was pretty generally known throughout the kingdom that David was anointed by Samuel and Saul himself had declared that he knew the kingdom would come to him; so that upon his death it was the general expectation and desire of the people that the government would devolve upon him, as it doubtless would, if Abner had not set up one of Saul's house, and persuaded the Israelites to own him their king.

Verse 18

Now then do it,.... Make him your king, and I shall no longer oppose it as I have done: for the Lord hath spoken of David; concerning his being king, and the saviour of his people Israel: saying, by the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies; and which, though where recorded in so many words, yet was the sense of the promise of making him king, and the design of his unction; and besides they might have been spoken to Samuel, though not written; and which he might report, and so might pass from one to another to be generally known.

Verse 19

And Abner also spake in the ears of Benjamin,.... Of the inhabitants of the tribe of Benjamin, of which tribe he was, and among whom he had the greatest influence; and with whom it was necessary to take some pains, because of their attachment to the family of Saul, which was of that tribe; and being near to that of Judah, might give David a good deal of trouble, if they were not won over to him: and Abner went also to speak in the ears of David in Hebron; having sounded the elders of Israel, and won their thoughts about the change of government, and found them well disposed to David, and had prevailed upon them to consent to make him king, and had gained the tribe of Benjamin on his side, went and reported to David the success he had: all that seemed good to Israel, and that seemed good to the whole house of Benjamin; how agreeable it was to the elders of Israel, and particularly to the tribe of Benjamin, to have David king over them.

Verse 20

So Abner came to David to Hebron, and twenty men with him,.... Before he went privately to him, and conferred with him, but now, having gained so many of the Israelites in favour of David, he appeared more publicly and brought perhaps some of the principal of the nation with film, to join in the league and covenant to be made: and David made Abner and the men that were with him a feast; not only in honour to them, as great personages, especially Abner, and as expressive of reconciliation; but as a token of the covenant they were entering into, and for the confirmation of it; it being usual to have feasts when covenants were made; see Gen 26:28.

Verse 21

And Abner said to David, I will arise and go,.... Into the several parts of the land of Israel: and will gather all Israel unto my lord the king; the princes of the several tribes, and the elders of the people, their heads and principal men: that they may make a league with thee; come into the league and covenant now made with Abner, and those with him: and that thou mayest reign over all that thine heart desireth: which he supposed reached to all the people of the house of Israel and of Judah, though David had not expressed any eager and impatient desire of government, but waited the Lord's time to be put into the possession of the whole kingdom of Israel: and David sent Abner away, and he went in peace; with inward satisfaction of mind, pleased that things were so well settled and adjusted to the content of all parties, and with outward satiety of body, no insults or attempts being made upon him by any of David's men; which perhaps would not have been the case if Joab had been at court, as may be concluded from what follows.

Verse 22

And, behold, the servants of David and Joab came from pursuing a troop,.... A troop of robbers, that made an incursion into the land, taking the advantage of a civil war between Israel and Judah; such as the Edomites, Amalekites, and especially the Philistines; which Joab hearing of went out in pursuit of them, and overtook them: and brought in a great spoil with them; which they took from them: but Abner was not with David in Hebron: when Joab and his army entered the city with their booty: for he had sent him away, and he was gone in peace; he had just dismissed him, and he was gone off safely.

Verse 23

When Joab and all the host that was with him were come,.... To Hebron, or rather to David's court; for their coming to the city is before mentioned; this must be understood not of the whole army, of all the common soldiers, but of the chief officers, who with Joab came to court, to wait upon David, and report their success: they told Joab, saying, Abner the son, of Ner came to the king; some of the courtiers informed him of it, who knew it would not be very agreeable to him: and he hath sent him away, and he is gone in peace: instead of seizing him, and laying him in a prison as his enemy, he has let him go with all the marks of friendship and good will.

Verse 24

Then Joab came to the king,.... To the apartment where he was; perhaps he was told the above at his first entering into the king's palace, by some in waiting, before he came to the king, which filled him with wrath, so that he came to him in a passion: and said to him, what hast thou done? which was very insolent in a subject to say to his prince: behold, Abner came unto thee; I have been credibly informed of it, and am assured it is a fact which cannot be denied; he represents it as if he had done a wrong thing to admit him to come to him; but perhaps the great fault was that he had let him go: why is it that thou hast sent him away, and he is quite gone? or "going, is gone" (e); is clean gone off, when he ought to have been laid hold on as a traitor, and put in irons. (e) "et abiit eundo", Pagninus, Montanus.

Verse 25

Thou knowest Abner the son of Ner,.... Thou canst not be ignorant what a cunning deceitful man he is, nor of his designs; or dost thou not know? art thou ignorant? so read the Septuagint, Vulgate Latin, Syriac, and Arabic versions, with an interrogation: that he came to deceive thee: with false hopes, or to lead into wrong measures with an intention to involve and ruin him: and to know thy going out, and coming in; the affairs of his court, the secrets of his government, to observe his conduct and behaviour, and all his actions, and improve them against him: and to know all that thou doest; he suggests that he came not as a friend, but as a spy, and therefore ought to have been taken up, and detained, and not dismissed. This Joab said to set David against him, fearing, if he should be received into favour, he would be a rival of his; and besides his breast was full of revenge against him for the death of his brother.

Verse 26

And when Joab was come out from David,.... Which perhaps he did at once, as soon as ever he had spoken his mind, and flew out of the room in a great passion, not waiting for the king's answer, since we read of none returned; though it may be the king disdained to give him one, or cared not to confer with him while in his passion, until it subsided; or chose not to provoke him more, for it is plain he had great power over him; which generals of armies at this time very much assumed, see Sa2 3:39; he sent messengers after Abner; in the name of the king, as Abarbinel rightly supposes, and so Josephus (f); for otherwise it can hardly be thought he would have returned on a message from Joab only, who he knew bore him ill will: which brought him again from the well of Sirah; which might have its name from the thorns and briers that grew about it. Josephus (g) calls it Besira, and says it was twenty furlongs or two and an half miles from Hebron: but David knew it not; that Joab had sent messengers in his name after Abner to fetch him back; it was not done by his order, with his consent or knowledge; this is observed, to clear David from any concern in the death of Abner, as follows. (f) Antiqu. l. 7. c. 1. sect. 5. (g) Ibid.

Verse 27

And when Abner was returned to Hebron,.... Alone, and not the twenty men with him; not to David's court, but just to the city, to the gate of it: Joab took him aside in the gate: where he was waiting for him, and met him; this was a public place, where people were continually passing and repassing, and where courts of judicature used to be held; wherefore Abner might think himself safe here with Joab, and have no suspicion at all of his design, and shows how fearless Joab was of God or men: to speak with him quietly; peaceably, in a friendly manner, as all his gestures towards him showed; so that Abner made no difficulty of turning aside with him, supposing he had something to communicate to him from the king, which he had forgot: and smote him under the fifth rib, that he died; in the same place that Abner had smote his brother, of which see Sa2 2:23; and this he did: for the blood of Asahel his brother; for Abner's shedding his brother's blood; but this was not the only reason, and perhaps not the chief; but, as Josephus (h) observes, because he was fearful if Abner was received into the friendship of the king, he would be preferred unto him, and take his place as general of the army, as being an older and more experienced officer; so Procopius Gazaeus, and Theodoret. (h) Antiqu. l. 7. c. 1. sect. 5.

Verse 28

And afterward, when David heard it,.... That Joab had sent to fetch Abner back, and that he had stabbed him in the gate of the city, and he was dead; it was some time after it was done that the news of it was brought to David; this circumstance is observed, the more to clear the king from any concern in this affair: he said; in a public manner, in open court, before all his princes; he called God to witness, and, as Josephus (i) says, stretching out his right hand to God, he cried aloud: I and my kingdom are guiltless before the Lord for ever from the blood of Abner the son of Ner; he was sensible it would be known that Abner had been with him, and that Joab his general had killed him; and therefore it might be suspected that he had an hand in it, and that it was done by his order, with his privy council; and therefore, to purge him and them from it, he made this public declaration, that neither he nor his council knew anything of it; and that it was not done with their knowledge and consent, and by their order, but through the resentment of a single person; and therefore hoped that no man would impute the shedding of this blood unto them, or that God would punish them for it; and he was the rather led to make this public declaration, because he knew that the death of Abner in this way would be resented by the friends of Saul's family, and be an obstruction to the union of the two kingdoms, which it was known Abner was endeavouring to bring about. (i) Antiqu. l. 7. c. 1. sect. 6.

Verse 29

Let it rest on the head of Joab,.... That is, the blood of Abner, who was the shedder of it; let the guilt of it be charged to him, and let punishment for it be inflicted on him: and on all his father's house; on Abishai his brother, and other relations that might be privy to the death of Abner, and advising to it, and ready to assist in it if necessary: and let there not fail from the house of Joab; let there be always in his family, and of his seed, one or other of the persons described as follows: one that hath an issue; a gonorrhoea, which was reckoned infamous, and very impure, according to the Jewish law, and rendered persons unfit for society; see Lev 15:1, or that is a leper; whose disease was very loathsome and infectious, and shut him out of the company of men; see Lev 13:1, or that leaneth on a staff; being blind, as Aquila renders the word; or through weakness of body, not being able to walk without one; or through some disease of the feet, as the Jewish writers generally understand it; and R. Isaiah interprets it of the gout particularly: the word for "staff" is rendered "spindle", Pro 31:19; and to this sense it is rendered here in, the Vulgate Latin, Syriac, and Arabic versions; and then the meaning is, let his posterity, or some of them, be so poor, that they shall be obliged to get their livelihood in so mean a way as by spinning; or let them be of such an effeminate disposition, as be more fit to handle the spindle, and do the, work of women, than to use the sword: or that falleth on the sword; not by it honourably in the field of battle, but cowardly destroying themselves with it: or that lacketh bread; and is obliged to beg it: all which David might say, not by a spirit of prophecy, but in a passion; and to show with what horror he resented the action, and how detestable it was to him, and how far it was for him to have any concern in it: but though it was a very wicked action in Joab to murder Abner in this manner, and for the reasons he did; yet it was a just vengeance from the Lord on Abner for fighting against God, and acting against the dictates of his own conscience; for his rebellion against David, and perfidy to Ishbosheth, and for having been the cause of much bloodshed in Israel.

Verse 30

So Joab and Abishai his brother slew Abner,.... For though it was only Joab that gave him the thrust of which he died, Abishai was in the secret, and was consenting and advising to his death, and so an accessory to it; and might be present, ready to assist in it, if occasion required; and so Josephus (k) expressly says, that Abishai his brother was with him when he drew his sword, and smote him: because he had slain their brother Asahel at Gibeon in the battle: which was no just reason at all; his blood was shed in war, this in peace, in cold blood, and under the guise of friendship; that was shed with reluctance, and after fair warning, and in defence of himself; but this wilfully in Joab, unawares to Abner, and in great deceit and hypocrisy; see Kg1 2:5. (k) Ut supra. (Antiqu. l. 7. c. 1. sect. 6.)

Verse 31

And David said to Joab, and to all the people that were with him,.... To his whole court, Joab being present: for he did not flee, nor was he laid hold on in order to be brought to justice; which shows how great his power was, and that he was too hard for David, as in Sa2 3:39; however this he did, he enjoined his whole court, and Joab also, to express public mourning on this account: rend your clothes and gird you with sackcloth; which were expressions of mourning used on various occasions, and on account of the dead, and which with the Heathens were carried to a greater excess, even to the tearing of their flesh: and mourn before Abner; before his corpse, as carried to the grave, when it was usual to make great lamentations: see Act 8:2, and King David himself followed the bier; or "bed" (l) on which his body was laid, and carried to the grave. On these the rich and noble among the Greeks and Romans were carried, and those of the meaner sort on biers (n); and so with the Jews; See Gill on Luk 7:14; some of which were gilded with gold, and were made of ivory, and had ivory feet (o); that of Herod's was all of gold, inlaid with precious stones, and the body covered with purple, and followed by his sons and kindred, the soldiers going before armed, and their leaders following (p); the bier or bed with the Romans was sometimes carried by six persons, sometimes by eight or more (q). It was not usual for kings, as the Jews say (r), to attend a funeral, to go out of the doors of their palace after their own dead, and much less others; but David did this to satisfy the people, and to root out of their mind all suspicion of his having any hand in Abner's death; and to show that he was not slain by his will, and with his consent. (l) , Sept. "lectum", Piscator. (n) Salmuth. ad Pancirol. par. 1. tit. 62. p. 343. Kirchman. de Funer. Roman. l. 2. c. 9. p. 375. (o) Alstorph. de lect. vet. c. 19. p. 149. (p) Joseph. de Bello Jud. l. 1. c. 33. sect. 9. (q) Kirchman. ut supra. (de Funer. Roman. l. 2. c. 9. p. 375.) (r) Misn. Sanhedrin, c. 2. sect. 3. Maimon in Hilchot Ebel. c. 7. sect. 7. David de Pomis, Lexic. fol. 119. 4.

Verse 32

And they buried Abner in Hebron,.... According to the Jewish account of places of burial (s), he was buried in the midst of the city, though burying places were generally without; and so Fuller (t) places this in his map; whether the cave of Machpelah, which was near Hebron, was now used for a burying place, is not certain: and the king lifted up his voice and wept at the grave of Abner; made a great outcry, a loud lamentation, so as to be heard by all the people; and which no doubt was real and hearty, and not done merely with political views: and all the people wept; through concern for the death of Abner, especially on account of the manner in which it was, and in imitation of the king, and being affected with his tears and cries. (s) Cippi Heb. p. 8. (t) Pisgah-Sight, &c. in the Map of Judah.

Verse 33

And the king lamented over Abner,.... Delivered an elegy or funeral oration, which he had composed on this occasion, as Josephus (u) suggests: for he had cried and wept before, but now he expressed something as follows: and said, died Abner as a fool dieth? the meaning of the interrogation is, he did not; the Targum is"did Abner die as wicked men die?''no, he did not; he did not die for any wickedness he had been guilty of; he did not die as a malefactor, whose crime has been charged and proved in open court, and sentence of condemnation pronounced on him righteously for it; but he died without anything being laid to his charge, and much less proved, and without judge or jury; he was murdered in a clandestine, insidious, and deceitful manner; so the word "fool" is often taken in Scripture for a wicked man, especially in the book of Proverbs; the Septuagint version leaves the word untranslated,"died Abner according to the death of Nabal?''no; but it could hardly be thought that David would mention the name of any particular person on such an occasion. (u) Ut supra. (Antiqu. l. 7. c. 1. sect. 6.)

Verse 34

Thy hands were not bound, nor thy feet put into fetters,.... As malefactors are when they are taken up for any crime, and especially when proved upon them, and condemned for it, and brought forth to be executed. This was not his case, and had he been aware of the design against him, as his hands and feet were at liberty, he might have defended himself; or if he found he had too many to deal with, might have made use of his feet and fled: as a man falleth before wicked men, so fellest thou; as a man being before bloodthirsty and deceitful men, falls before them, through treachery and deceit, privately and unawares, so fell Abner before Joab and Abishai; this David said in the presence of Joab, and before all the people, to declare the plain fact how it was, to express his detestation of it, and to show he had no hand in it; and Joab must be an hardened creature to stand at the grave of Abner, and hear all this, and not be affected with it: and all the people wept again over him; over Abner, being laid in his grave; they had wept before, but hearing this funeral oration delivered by the king in such moving language, and in such a mournful tone, it drew tears afresh from them.

Verse 35

And when all the people came to cause David to eat meat while it was yet day,.... The custom was to bury in the daytime, and after the funeral was over to provide and send in food to the relations of the deceased, and come and eat with them; as was also the usage with the Greeks and Romans (w); See Gill on Jer 16:5 and See Gill on Jer 16:7; and kings themselves used to attend those feasts; for the Jews say (x),"when they cause him (the king) to eat, all the people sit upon the ground, and he sits upon the bed;''but in this case David refused to eat with them: David sware, saying, so do God to me, and more also; may the greatest evils, and such as I care not to mention, befall me; and even more and worse than I can think of and express: if I taste bread, or ought else, till the sun be down; perhaps the funeral was in the morning, as funerals with the Jews generally now are; for otherwise if it was now towards evening, his abstinence from food till that time would not have seemed so much, nor required much notice, and still less an oath. (w) Vid. Kirchman. de Funer. Roman, l. 4. c. 5. & 6. (x) Misn. ut supra. (Sanhedrin, c. 2. sect. 3.) David de Pomis ut supra. (Lexic. fol. 119. 4.)

Verse 36

And all the people took notice of it,.... Not only of his oath, that he would not eat food till evening, but of his whole conduct at the funeral of Abner; the sorrow he expressed for his death, and the oration he made on account of it, in which he pretty severely reflected on his murderer: and it pleased them; that he showed such a concern for his death, and that it was a clear case he had no hand in it: as whatsoever the king did pleased all the people; what he did at this time, burying Abhor with so much pomp and ceremony; and indeed he had so much the hearts of the people, and such a share in their affections, and they had such an high opinion of him, that all that he did in public and private affairs they reckoned well done; they were highly approved of by them, such an interest had he in them.

Verse 37

For all the people and all Israel understood that day,.... Not the people of Judah only, but of Israel also, to whom the knowledge of these things came; they knew and were satisfied by his conduct and behaviour, by his words and actions: that it was not of the king to slay Abner the son of Ner; it was not by the counsel or advice of the king, as the Targum; it was without his knowledge and consent, was contrary to his mind and will; that he had no manner of concern in it, and that if it had been in his power he would have prevented it.

Verse 38

And the king said unto his servants,.... His courtiers, giving a reason why he mourned as he did; or "had said" (w), and so is a reason why the people concluded, and were fully satisfied, he had no hand in his death; but the first is best, because what follows was said not to the people at the grave, but to his servants at court: know ye not that there is a prince and a great man fallen this day in Israel? a "prince", being of the royal family, his father was Saul's uncle, and he his own cousin; a "great" man, being general of the army, a very valiant and skilful commander, a man of great wisdom and parts. David says nothing of his grace and virtue, only of his grandeur, his high birth and civil excellencies; he praises him in what he was commendable, and proceeds no further; and this was sufficient to show there was just cause of mourning on civil accounts; and this they might easily know and perceive, that the fall or death of such a man, which had that day happened in Israel, was a public loss, and matter of lamentation; and the rather as he was employing all his excellent talents in civil affairs, and all his interest in the people of Israel, to unite them to Judah, and bring them under the government of David. (w) "nam dixerat", Junius & Tremellius.

Verse 39

And I am this day weak, though anointed king,.... Which seems to be given as a reason, or for an excuse why he did not inflict just punishment upon the murderer, according to the law of God, because he was "weak"; not in body or mind, but with respect to the kingdom, that was like a tender branch, or in its infant state; and great care and caution were to be used that it was not overturned: he was a king by unction, not by birth; a son of the late king was yet up against him, and was possessed of the far greater part of the kingdom; he was indeed anointed by Samuel to be king over all Israel; but as yet he was not put into the possession of the kingdom he was anointed to; he was anointed and made king over Judah, and invested with the office of king there, and settled in it; and yet his power was not very great there, for as follows: and these men, the sons of Zeruiah, be too hard for me; his sister's sons, Joab and Abishai, they were a check upon him; he could not do what he would, their influence was so great, both in the court and in the camp; the one was general of the army, and the other a considerable officer in it, and both variant men, and very respectable among the people, for their achievements in war, and the success they had; so that they were very much out of the reach of David to bring them to justice, without shaking his kingdom; and therefore in point of prudence he thought it best to connive at this fact until he was more established in the kingdom. Whatever may be said for this conduct, it is certain he was too dilatory, and which did not sit easy upon his mind, and therefore gave it in charge to Solomon before his death not to suffer Joab to go to his grave in peace, Kg1 2:5. Some take these words, "weak" and "hard", in a different sense, that David was weak or "tender" (x), as it may be rendered, tenderhearted, of a merciful disposition, and therefore spared Abner when he was in his hands, though he had done him so much harm, who was the Lord's anointed; but these men, his sister's sons, were of cruel tempers, more unmerciful than he, and therefore slew him; but the first sense seems best: the Lord shall reward the doer of evil according to his wickedness; which may be considered either as an imprecation of evil on Joab, or a prediction, that sooner or later righteous judgment would be rendered to him by the Lord; with whom he leaves it to take vengeance on him, satisfying himself with this for the present, that though it was not in his power to do it, the Lord would in his own time and way: but after all that can be said in favour of David, he seems to have been too much in fear of men, and too distrustful of the power and promise of God to establish him in his kingdom, and was too negligent of public justice; which had it been exercised, might have prevented other sins, as the murder of Ishbosheth, to which the authors of it might be encouraged by this lenity. (x) "tener", Pagninus, Montanus. Next: 2 Samuel Chapter 4

Verse 2

Growth of the House of David. - Proof of the advance of the house of David is furnished by the multiplication of his family at Hebron. The account of the sons who were born to David at Hebron does not break the thread, as Clericus, Thenius, and others suppose, but is very appropriately introduced here, as a practical proof of the strengthening of the house of David, in harmony with the custom of beginning the history of the reign of every king with certain notices concerning his family (vid., Sa2 5:13.; Kg1 3:1; Kg1 14:21; Kg1 15:2, Kg1 15:9, etc.). We have a similar list of the sons of David in Ch1 3:1-4. The first two sons were born to him from the two wives whom he had brought with him to Hebron (Sa1 25:42-43). The Chethibh וילדו is probably only a copyist's error for ויּוּלדוּ, which is the reading in many Codices. From Ahinoam - the first-born, Amnon (called Aminon in Sa2 13:20); from Abigail - the second, Chileab. The latter is also called Daniel in Ch1 3:1, and therefore had probably two names. The lamed before Ahinoam and the following names serves as a periphrasis for the genitive, like the German von, in consequence of the word son being omitted (vid., Ewald, 292, a.). The other four were by wives whom he had married in Hebron: Absalom by Maachah, the daughter of Talmai king of Geshur, a small kingdom in the north-east of Bashan (see at Deu 3:14); Adonijah by Haggith; Shephatiah by Abital; and Ithream by Eglah. The origin of the last three wives is unknown. The clause appended to Eglah's name, viz., "David's wife," merely serves as a fitting conclusion to the whole list (Bertheau on Ch1 3:3), and is not added to show that Eglah was David's principal wife, which would necessitate the conclusion drawn by the Rabbins, that Michal was the wife intended.

Verse 6

Decline of the House of Saul. - Sa2 3:6-11. Abner's quarrel with Ishbosheth. - During the war between the house of Saul and the house of David, Abner adhered firmly to the house of Saul, but he appropriated one of Saul's concubines to himself. When Ishbosheth charged him with this, he fell into so violent a rage, that he at once announced to Ishbosheth his intention to hand over the kingdom to David. Abner had certainly perceived the utter incapacity of Ishbosheth for a very long time, if not from the very outset, and had probably made him king after the death of Saul, merely that he might save himself from the necessity of submitting to David, and might be able to rule in Ishbosheth's name, and possibly succeed in paving his own way to the throne. His appropriation of the concubine of the deceased monarch was at any rate a proof, according to Israelitish notions, and in fact those generally prevalent in the East, that he was aiming at the throne (vid., Sa2 16:21; Kg1 2:21). But it may gradually have become obvious to him, that the house of Saul could not possibly retain the government in opposition to David; and this may have led to his determination to persuade all the Israelites to acknowledge David, and thereby to secure for himself an influential post under his government. This will explain in a very simple manner Abner's falling away from Ishbosheth and going over to David. Sa2 3:6-7 Sa2 3:6 and Sa2 3:7 constitute one period, expanded by the introduction of circumstantial clauses, the ויהי (it came to pass) of the protasis being continued in the ויּאמר (he said) of Sa2 3:7. "It came to pass, when there was war between the house of Saul and the house of David, and Abner showed himself strong for the house of Saul, and Saul had a concubine named Rizpah, the daughter of Aiah, that he (Ishbosheth) said to Abner, Why hast thou gone to my father's concubine?" The subject to "said" is omitted in the apodosis; but it is evident from Sa2 3:8, and the expression "my father," that Ishbosheth is to be supplied. Even in the second circumstantial clause, "and Saul had a concubine," the reason why this is mentioned is only to be gathered from Ishbosheth's words. בּ התחזק: to prove one's self strong for, or with, a person, i.e., to render him powerful help. אל בּוא means "to cohabit with." It was the exclusive right of the successor to the throne to cohabit with the concubines of the deceased king, who came down to him as part of the property which he inherited. Sa2 3:8 Abner was so enraged at Ishbosheth's complaint, that he replied, "Am I a dog's head, holding with Judah? To-day (i.e., at present) I show affection to the house of Saul thy father, towards his brethren and his friends, and did not let thee fall into the hand of David, and thou reproachest me to-day with the fault with the woman?" "Dog's head" is something thoroughly contemptible. ליהוּדה עשׁר, lit. which (belongs) to Judah, i.e., holds with Judah. Sa2 3:9-10 "God do so to Abner, ... as Jehovah hath sworn to David, so will I do to him." The repetition of כּי serves to introduce the oath, as in Sa2 2:27. "To take away the kingdom from the house of Saul, and set up the throne of David over Israel and over Judah, from Dan to Beersheba." We do not know of any oath with which God had promised the kingdom to David; but the promise of God in itself is equivalent to an oath, as God is the true God, who can neither lie nor deceive (Sa1 15:29; Num 23:19). This promise was generally known in Israel. "From Dan to Beersheba" (as in Jdg 20:1). Sa2 3:11 Ishbosheth could make no reply to these words of Abner, "because he was afraid of him." Sa2 3:12-21 Abner goes over to David. - Sa2 3:12. Abner soon carried out his threat to Ishbosheth. He sent messengers to David in his stead (not "on the spot," or immediately, a rendering adopted by the Chaldee and Symmachus, but for which no support can be found) with this message: "Whose is the land?" i.e., to whom does it belong except to thee? and, "Make a covenant with me; behold, so is my hand with thee (i.e., so will I stand by thee), to turn all Israel to thee." Sa2 3:13 David assented to the proposal on this condition: "Only one thing do I require of thee, namely, Thou shalt not see my face, unless thou first of all bringest me Michal, the daughter of Saul, when thou comest to see my face." הביאך אם־לפני כּי, "except before thy bringing," i.e., unless when thou hast first of all brought or delivered "Michal to me." This condition was imposed by David, not only because Michal had been unjustly taken away from him by Saul, after he had rightfully acquired her for his wife by paying the dowry demanded, and in spite of her love to him (Sa1 18:27; Sa1 19:11-12), and given to another man (Sa1 25:44), so that he could demand her back again with perfect justice, and Ishbosheth could not refuse to give her up to him, but probably on political grounds also, namely, because the renewal of his marriage to the king's daughter would show to all Israel that he cherished no hatred in his heart towards the fallen king. Sa2 3:14 Thereupon, namely when Abner had assented to this condition, David sent messengers to Ishbosheth with this demand: "Give (me) my wife Michal, whom I espoused to me for a hundred foreskins of the Philistines" (see Sa1 18:25, Sa1 18:27). David sent to Ishbosheth to demand the restoration of Michal, that her return might take place in a duly legal form, "that it might be apparent that he had dealt justly with Paltiel in the presence of his king, and that he had received his wife back again, and had not taken her by force from her husband" (Seb. Schmidt). Sa2 3:15 Ishbosheth probably sent Abner to Gallim (Sa1 25:44) to fetch Michal from her husband Paltiel (see at Sa1 25:44), and take her back to David. The husband was obliged to consent to this separation. Sa2 3:16 When he went with his wife, weeping behind her, to Bahurim, Abner commanded him to turn back; "and he returned." Bahurim, Shimei's home (Sa2 19:17; Kg1 2:8), was situated, according to Sa2 16:1, Sa2 16:5, and Sa2 17:18, upon the road from Jerusalem to Gilgal, in the valley of the Jordan, not far from the Mount of Olives, and is supposed by v. Schubert (R. iii. p. 70) to have stood upon the site of the present Abu Dis, though in all probability it is to be sought for farther north (see Rob. Pal. ii. p. 103). Paltiel had therefore followed his wife to the border of the tribe of Judah, or of the kingdom of David. Sa2 3:17-18 But before Abner set out to go to David, he had spoken to the elders of Israel (the tribes generally, with the exception of Benjamin see Sa2 3:19 and Judah): "Both yesterday and the day before yesterday (i.e., a long time ago), ye desired to have David as king over you. Now carry out your wish: for Jehovah hath spoken concerning David, Through my servant David will I save my people Israel out of the power of the Philistines and all their enemies." הושׁיע is an evident mistake in writing for אושׁיע, which is found in many MSS, and rendered in all the ancient versions. Sa2 3:19-20 Abner had spoken in the same way in the ears of Benjamin. He spoke to the Benjaminites more especially, because the existing royal family belonged to that tribe, and they had reaped many advantages in consequence (vid., Sa1 22:7). The verb היה in the circumstantial clause (Sa2 3:17), and the verb וידבּר in Sa2 3:19, which serves as a continuation of the circumstantial clause, must be translated as pluperfects, since Abner's interview with the elders of Israel and with Benjamin preceded his interview with David at Hebron. We may see from Abner's address to the elders, that even among the northern tribes the popular voice had long since decided for David. In 1 Chron 12 we have historical proofs of this. The word of Jehovah concerning David, which is mentioned in Sa2 3:18, is not met with anywhere in this precise form in the history of David as it has come down to us. Abner therefore had either some expression used by one of the prophets (Samuel or Gad) in his mind, which he described as the word of Jehovah, or else he regarded the anointing of David by Samuel in accordance with the command of the Lord, and the marvellous success of all that David attempted against the enemies of Israel, as a practical declaration on the part of God, that David, as the appointed successor of Saul, would perform what the Lord had spoken to Samuel concerning Saul (Sa1 9:16), but what Saul had not fulfilled on account of his rebellion against the commandments of the Lord. Sa2 3:19-20 When Abner had gained over the elders of Israel and Benjamin to recognise David as king, he went to Hebron to speak in the ears of David "all that had pleased Israel and the whole house of Benjamin," i.e., to make known to him their determination to acknowledge him as king. There went with him twenty men as representatives of all Israel, to confirm Abner's statements by their presence; and David prepared a meal for them all. Sa2 3:21 After the meal, Abner said to David, "I will raise and go and gather together all Israel to my lord the king, that they may make a covenant with thee (i.e., do homage to thee before God as king), and thou mayest become king over all that thy soul desireth," i.e., over all the nation of God; whereupon David took leave of him, and Abner went away in peace. The expression "in peace" serves to prepare the way for what follows. It is not stated, however, that David sent him away in peace (without avenging himself upon him), but that "David sent him away, and he went in peace." Apart altogether from the mildness of David's own character, he had no reason whatever for treating Abner as an enemy, now that he had given up all opposition to his reigning, and had brought all the Israelites over to him. What Abner had done for Ishbosheth, including his fighting against David, was indeed a sinful act of resistance to the will of Jehovah, which was not unknown to him, and according to which Samuel had both called and anointed David king over the nation; but for all that, it was not an ordinary act of rebellion against the person of David and his rightful claim to the throne, because Jehovah had not yet caused David to be set before the nation as its king by Samuel or any other prophet, and David had not yet asserted the right to reign over all Israel, which had been secured to him by the Lord and guaranteed by his anointing, as one which the nation was bound to recognise; but, like a true servant of God, he waited patiently till the Lord should give him the dominion over all His people. Sa2 3:22-30 Abner assassinated by Joab. - Sa2 3:22. After Abner's departure, the servants of David returned with much booty from a marauding expedition, and Joab at their head. The singular בּא may be explained from the fact that Joab was the principal person in the estimation of the writer. מהגּדוּד, lit. from the marauding host, i.e., from the work of a marauding host, or from a raid, which they had been making upon one of the tribes bordering upon Judah. Sa2 3:23-25 When Joab learned. Lit. they told him) that Abner had been with David, and he had sent him away again, he went to David to reproach him for having done so. "What hast thou done? Behold, Abner came to thee; why then hast thou sent him away, and he is gone quite away?" i.e., so that he could go away again without being detained (for this meaning of the inf. abs., see Ewald, 280, b.). "Thou knowest (or more correctly as a question, Dost thou know?) Abner, the son of Ner, that he came to persuade thee (i.e., to make thee certain of his intentions), and to learn thy going out and in (i.e., all thine undertakings), and to learn all that thou wilt do" (i.e., all thy plans). Joab hoped in this way to prejudice David against Abner, to make him suspected as a traitor, that he might then be able to gratify his own private revenge with perfect impunity. Sa2 3:26 For Abner had only just gone away from David, when Joab sent messengers after him, no doubt in David's name, though without his knowledge, and had him fetched back "from Bor-hasirah, i.e., the cistern of Sirah." Sirah is a place which is quite unknown to us. According to Josephus (Ant. vii. 1, 5), it was twenty stadia from Hebron, and called Βησιρά. Sa2 3:27 When he came back, Joab "took him aside into the middle of the gate, to talk with him in the stillness," i.e., in private, and there thrust him through the body, so that he died "for the blood of Asahel his brother," i.e., for having put Asahel to death (Sa2 2:23). Sa2 3:28-30 When David heard this, he said, "I and my kingdom are innocent before Jehovah for ever of the blood of Abner. Let it turn (חוּל, to twist one's self, to turn or fall, irruit) upon the head of Joab and all his father's house (or so-called family)! Never shall there be wanting (יכּרת אל, let there not be cut off, so that there shall not be, as in Jos 9:23) in the house of Joab one that hath an issue (vid., Lev 15:2), and a leper, and one who leans upon a stick (i.e., a lame person or cripple; פּלך, according to the lxx σκυτάλη, a thick round staff), and who falls by the sword, and who is in want of bread," The meaning is: May God avenge the murder of Abner upon Joab and his family, by punishing them continually with terrible diseases, violent death, and poverty. To make the reason for this fearful curse perfectly clear, the historian observes in Sa2 3:30, that Joab and his brother Abishai had murdered Abner, "because he had slain their brother Asahel at Gibeon in the battle" (Sa2 2:23). This act of Joab, in which Abishai must have been in some way concerned, was a treacherous act of assassination, which could not even be defended as blood-revenge, since Abner had slain Asahel in battle after repeated warnings, and only for the purpose of saving his own life. The principal motive for Joab's act was the most contemptible jealousy, or the fear lest Abner's reconciliation to David should diminish his own influence with the king, as was the case again at a later period with the murder of Amasa (Sa2 20:10). Sa2 3:31-39 David's mourning for Abner's death. - Sa2 3:31, Sa2 3:32. To give a public proof of his grief at this murder, and his displeasure at the crime in the sight of all the nation, David commanded Joab, and all the people with him (David), i.e., all his courtiers, and the warriors who returned with Joab, to institute a public mourning for the deceased, by tearing their clothes, putting on sackcloth, i.e., coarse hairy mourning and penitential clothes, and by a funeral dirge for Abner; i.e., he commanded them to walk in front of Abner's bier mourning and in funeral costume, and to accompany the deceased to his resting-place, whilst David as king followed the bier. Sa2 3:32 Thus they buried Abner at Hebron; and David wept aloud at his grave, and all the people with him. Sa2 3:33-34 Although the appointment of such a funeral by David, and his tears at Abner's grave, could not fail to divest the minds of his opponents of all suspicion that Joab had committed the murder with his cognizance (see at Sa2 3:37), he gave a still stronger proof of his innocence, and of the sincerity of his grief, by the ode which he composed for Abner's death: 33 Like an ungodly man must Abner die! 34 Thy hands were not bound, and thy feet were not placed in fetters. As one falls before sinners, so hast thou fallen! Sa2 3:34 The first strophe (Sa2 3:33) is an expression of painful lamentation at the fact that Abner had died a death which he did not deserve. "The fool" (nabal) is "the ungodly," according to Israelitish ideas (vid., Psa 14:1). The meaning of Sa2 3:34 is: Thou hadst not made thyself guilty of any crime, so as to have to die like a malefactor, in chains and bonds; but thou hast been treacherously murdered. This dirge made such an impression upon all the people (present), that they wept still more for the dead. Sa2 3:35 But David mourned so bitterly, that when all the people called upon him to take some food during the day, he declared with an oath that he would not taste bread or anything else before the setting of the sun. לחם הברות does not mean, as in Sa2 13:5, to give to eat, on account of the expression "all the people," as it can hardly be imagined that all the people, i.e., all who were present, could have come to bring David food, but it signifies to make him eat, i.e., call upon him to eat; whilst it is left uncertain whether David was to eat with the people (cf. Sa2 12:17), i.e., to take part in the funeral meal that was held after the burial, or whether the people simply urged him to take some food, for the purpose of soothing his own sorrow. אם כּי are to be taken separately: כּי, ὅτι, introducing the oath, and אם being the particle used in an oath: "if," i.e., assuredly not. Sa2 3:36 "And all the people perceived it (i.e., his trouble), and it pleased them, as everything that the king did pleased all the people." Sa2 3:37 All the people (sc., who were with the king) and all Israel discerned on that day (from David's deep and heartfelt trouble), that the death of Abner had not happened (proceeded) from the king, as many may probably at first have supposed, since Joab had no doubt fetched Abner back in David's name. Sa2 3:38-39 Finally, David said to his (confidential) servants: "Know ye not (i.e., surely perceive) that a prince and great man has this day fallen in Israel?" This sentence shows how thoroughly David could recognise the virtues possessed by his opponents, and how very far he was from looking upon Abner as a traitor, because of his falling away from Ishbosheth and coming over to him, that on the contrary he hoped to find in him an able general and a faithful servant. He would at once have punished the murderer of such a man, if he had only possessed the power. "But," he adds, "I am this day (still) weak, and only anointed king; and these men, the sons of Zeruiah, are too strong for me. The Lord reward the doer of evil according to his wickedness." The expression "to-day" not only applies to the word "weak," or tender, but also to "anointed" (to-day, i.e., only just anointed). As David was still but a young sovereign, and felt himself unable to punish a man like Joab according to his deserts, he was obliged to restrict himself at first to the utterance of a curse upon the deed (Sa2 3:29), and to leave the retribution to God. He could not and durst not forgive; and consequently, before he died, he charged Solomon, his son and successor, to punish Joab for the murder of Abner and Amasa (Kg1 2:5).

Verse 1

Here is, I. The struggle that David had with the house of Saul before his settlement in the throne was completed, Sa2 3:1. 1. Both sides contested. Saul's house, though beheaded and diminished, would not fall tamely. It is not strange between them, but one would wonder it should be a long war, when David's house had right on its side, and therefore God on its side; but, though truth and equity will triumph at last, God made for wise and holy ends prolonged the conflict. The length of this war tried the faith and patience of David, and made his establishment at last the more welcome to him. 2. David's side got ground. The house of Saul waxed weaker and weaker, lost places, lost men, sunk in its reputation, grew less considerable, and was foiled in every engagement. But the house of David grew stronger and stronger. Many deserted the declining cause of Saul's house, and prudently came into David's interest, being convinced that he would certainly win the day. The contest between grace and corruption in the hearts of believers, who are sanctified but in part, may fitly be compared to this recorded here. There is a long war between them, the flesh lusted against the spirit and the spirit against the flesh; but, as the work of sanctification is carried on, corruption, like the house of Saul, grows weaker and weaker; while grace, like the house of David, grows stronger and stronger, till it come to a perfect man, and judgment be brought forth unto victory. II. The increase of his own house. Here is an account of six sons he had by six several wives, in the seven years he reigned in Hebron. Perhaps this is here mentioned as that which strengthened David's interest. Every child, whose welfare was embarked in the common safety, was a fresh security given to the commonwealth for his care of it. He that has his quiver filled with these arrows shall speak with his enemy in the gate, Psa 127:5. As the death of Saul's sons weakened his interest, so the birth of David's strengthened his. 1. It was David's fault thus to multiply wives, contrary to the law (Deu 17:17), and it was a bad example to his successors. 2. It does not appear that in these seven years he had above one son by each of these wives; some have had as numerous a progeny, and with much more honour and comfort, by one wife. 3. We read not that any of these sons came to be famous (three of them were infamous, Amnon, Absalom, and Adonijah); we have therefore reason to rejoice with trembling in the building up of our families. 4. His son by Abigail is called Chileab (Sa2 3:3), whereas (Ch1 3:1) he is called Daniel. Bishop Patrick mentions the reason which the Hebrew doctors give for these names, that his first name was Daniel - God has judged me (namely, against Nabal), but David's enemies reproached him, and said, "It is Nabal's son, and not David's," to confute which calumny Providence so ordered it that, as he grew up, he became, in his countenance and features, extremely like David, and resembled him more than any of his children, upon which he gave him the name of Chileab, which signifies, like his father, or the father's picture. 5. Absalom's mother is said to be the daughter of Talmai king of Geshur, a heathen prince. Perhaps David thereby hoped to strengthen his interest, but the issue of the marriage was one that proved his grief and shame. 6. The last is called David's wife, which therefore, some think, was Michal, his first and most rightful wife, called here by another name; and, though she had no child after she mocked David, she might have had before. Thus was David's house strengthened; but it was Abner that made himself strong for the house of Saul, which is mentioned (Sa2 3:6) to show that, if he failed them, they would fall of course.

Verse 7

Here, I. Abner breaks with Ish-bosheth, and deserts his interest, upon a little provocation which Ish-bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men. 1. Ish-bosheth accused Abner of no less a crime than debauching one of his father's concubines, Sa2 3:7. Whether it was so or no does not appear, nor what ground he had for the suspicion: but, however it was, it would have been Ish-bosheth's prudence to be silent, considering how much it was his interest not to disoblige Abner. If the thing was false, and his jealousy groundless, it was very disingenuous and ungrateful to entertain unjust surmises of one who had ventured his all for him, and was certainly the best friend he had in the world. 2. Abner resented the charge very strongly. Whether he was guilty of the fault concerning this woman or no he does not say (Sa2 3:8), but we suspect he was guilty, for he does not expressly deny it; and, though he was, he lets Ish-bosheth know, (1.) That he scorned to be reproached with it by him, and would not take reproof at his hands. "What!" says Abner, "Am I a dog's head, a vile and contemptible animal, that thou exposest me thus? Sa2 3:8. Is this my recompence for the kindness I have shown to thee and thy father's house, and the good services I have done you?" He magnifies the service with this, that it was against Judah, the tribe on which the crown was settled, and which would certainly have it at last, so that, in supporting the house of Saul, he acted both against his conscience and against his interest, for which he deserved a better requital than this: and yet, perhaps, he would not have been so zealous for the house of Saul if he had not thereby gratified his own ambition and hoped to find his own account in it. Note, Proud men will not bear to be reproved, especially by those whom they think they have obliged. (2.) That he would certainly be revenged on him, Sa2 3:9, Sa2 3:10. With the utmost degree of arrogance and insolence he lets him know that, as he had raised him up, so he could pull him down again and would do it. He knew that God had sworn to David to give him the kingdom, and yet opposed it with all his might from a principle of ambition; but now he complies with it from a principle of revenge, under colour of some regard to the will of God, which was but a pretence. Those that are slaves to their lusts have many masters, which drive, some one way and some another, and, according as they make head, men are violently hurried into self-contradictions. Abner's ambition made him zealous for Ish-bosheth, and now his revenge made him as zealous for David. If he had sincerely regarded God's promise to David, and acted with an eye to that, he would have been steady and uniform in his counsels, and acted in consistency with himself. But, while Abner serves his own lusts, God by him serves his own purposes, makes even his wrath and revenge to praise him, and ordains strength to David by it. Lastly, See how Ish-bosheth was thunder-struck by Abner's insolence: He could not answer him again, Sa2 3:11. If Ish-bosheth had had the spirit of a man, especially of a prince, he might have answered him that his merits were the aggravation of his crimes, that he would not be served by so base a man, and doubted not but to do well enough without him. But he was conscious to himself of his own weakness, and therefore said not a word, lest he should make bad worse. His heart failed him, and he now became, as David had foretold concerning his enemies, like a bowing wall and a tottering fence, Psa 62:3. II. Abner treats with David. We must suppose that he began to grow weary of Ish-bosheth's cause, and sought an opportunity to desert it, or else, however he might threaten Ish-bosheth with it, for the quashing of the charge against himself, he would not have made good his angry words so soon as he did, Sa2 3:12. He sent messengers to David, to tell him that he was at his service. "Whose is the land? Is it not thine? For thou hast the best title to the government and the best interest in the people's affections." Note, God can find out ways to make those serviceable to the kingdom of Christ who yet have no sincere affection for it and who have vigorously set themselves against it. Enemies are sometimes made a footstool, not only to be trodden upon, but to ascend by. The earth helped the woman. III. David enters into a treaty with Abner, but upon condition that he shall procure him the restitution of Michal his wife, Sa2 3:13. Hereby, 1. David showed the sincerity of his conjugal affection to his first and most rightful wife; neither her marrying another, nor his, had alienated him from her. Many waters could not quench that love. 2. He testified his respect to the house of Saul. So far was he from trampling upon it, now that it was fallen, that even in his elevation he valued himself not a little on his relation to it. He cannot be pleased with the honours of the throne unless he have Michal, Saul's daughter, to share with him in them, so far is he from bearing any malice to the family of his enemy. Abner sent him word that he must apply to Ish-bosheth, which he did (Sa2 3:14), pleading that he had purchased her at a dear rate, and she was wrongfully taken from him. Ish-bosheth durst not deny his demand, now that he had not Abner to stand by him, but took her from Phaltiel, to whom Saul had married her (Sa2 3:15), and Abner conducted her to David, not doubting but that then he should be doubly welcome when he brought him a wife in one hand and a crown in the other. Her latter husband was loth to part with her, and followed her weeping (Sa2 3:16), but there was no remedy: he must thank himself; for when he took her he knew that another had a right to her. Usurpers must expect to resign. Let no man therefore set his heart on that to which he is not entitled. If any disagreement has separated husband and wife, as they expect the blessing of God let them be reconciled, and come together again; let all former quarrels be forgotten, and let them live together in love, according to God's holy ordinance. IV. Abner uses his interest with the elders of Israel to bring them over to David, knowing that whichever way they went the common people would follow of course. Now that it serves his own turn he can plead in David's behalf that he was, 1. Israel's choice (Sa2 3:17): "You sought for him in times past to be king over you, when he had signalized himself in so many engagements with the Philistines and done you so much good service; no man can pretend to greater personal merit than David nor to less than Ish-bosheth. You have tried them both, Detur digniori - Give the crown to him that best deserves it. Let David be your king." 2. God's choice (Sa2 3:18): "The Lord hath spoken of David. Compare Sa2 3:9. When God appointed Samuel to anoint him he did, in effect, promise that by his hand he would save Israel; for for that end he was made king. God having promised, by David's hand, to save Israel, it is both your duty, in compliance with God's will, and your interest, in order to your victories over your enemies, to submit to him; and it is the greatest folly in the world to oppose him." Who would have expected such reasonings as these out of Abner's mouth? But thus God will make the enemies of his people to know and own that he has loved them, Rev 3:9. He particularly applied to the men of Benjamin, those of his own tribe, on whom he had the greatest influence, and whom he had drawn in to appear for the house of Saul. He was the man that had deceived them, and therefore he was concerned to undeceive them. Thus the multitude are as they are managed. V. David concludes the treaty with Abner; and he did wisely and well therein; for, whatever induced Abner to it, it was a good work to put an end to the war, and to settle the Lord's anointed on the throne; and it was as lawful for David to make use of his agency as it is for a poor man to receive alms from a Pharisee, who gives it in pride and hypocrisy. Abner reported to David the sense of the people and the success of his communications with them, Sa2 3:19. He came now, not as at first privately, but with a retinue of twenty men, and David entertained them with a feast (Sa2 3:20) in token of reconciliation and joy and as a pledge of the agreement between them: it was a feast upon a covenant, like that, Gen 26:30. If thy enemy hunger, feed him; but, if he submit, feast him. Abner, pleased with his entertainment, the prevention of his fall with Saul's house (which would have been inevitable if he had not taken this course), and much more with the prospect he had of preferment under David, undertakes in a little time to perfect the revolution, and to bring all Israel into obedience to David, Sa2 3:21. He tells David he shall reign over all that his heart desired. He knew David's elevation took rise from God's appointment, yet he insinuates that it sprang from his own ambition and desire of rule; thus (as bad men often do) he measured that good man by himself. However, David and he parted very good friends, and the affair between them was well settled. Thus it behoves all who fear God and keep his commandments to avoid strife, even with the wicked, to live at peace with all men, and to show the world that they are children of the light.

Verse 22

We have here an account of the murder of Abner by Joab, and David's deep resentment of it. I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service when Abner was with David, pursuing a troop, either of Philistines or of Saul's party; but, upon his return, he was informed that Abner was just gone (Sa2 3:22, Sa2 3:23), and that a great many kind things had passed between David and him. He had all the reason in the world to be satisfied of David's prudence and to acquiesce in the measures he took, knowing him to be a wise and good man himself and under a divine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bosheth's, he chides David, and reproaches him to his face as impolitic (Sa2 3:24, Sa2 3:25): What hast thou done? As if David were accountable to him for what he did: "Why hast thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more that Joab had impudence enough to give such an affront to his prince or that David had patience enough to take it. He does, in effect, call David a fool when he tells him he knew Abner came to deceive him and yet he trusted him. We find no answer that David gave him, not because he feared him, as Ish-bosheth did Abner (Sa2 3:11), but because he despised him, or because Joab had not so much good manners as to stay for an answer. II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some further instructions, is intimated in that, but David knew it not, Sa2 3:26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and, when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said when he slew Asahel, How shall I hold up my face to Joab thy brother? (Sa2 2:22), and there Joab murdered him (Sa2 3:27), and it is intimated (Sa2 3:30) that Abishai was privy to the design, and was aiding and abetting, and would have come in to his brother's assistance if there had been occasion; he is therefore charged as an accessary: Joab and Abishai slew Abner, though perhaps he only knew it who is privy to the thoughts and intents of men's hearts. Now in this, 1. It is certain that the Lord was righteous. Abner had maliciously, and against the convictions of his conscience, opposed David. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really from a principle of pride, and revenge, and impatience of control. God will not therefore use so bad a man, though David might, in so good a work as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But, 2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's own heart, but could not have those about him, no, not in places of the greatest trust, after his own heart. Many a good prince, and a good master, has been forced to employ bad men. (1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood (Sa2 3:27, Sa2 3:30); but Abner slew Asahel in an open war, wherein Abner indeed had given the challenge, but Joab himself had accepted it and had slain many of Abner's friends. He did it likewise in his own defence, and not till he had given him fair warning (which he would not take), and he did it with reluctancy; but Joab here shed the blood of war in peace, Kg1 2:5. (2.) That which we have reason to think was at the bottom of Joab's enmity to Abner made it much worse. Joab was now general of David's forces; but, if Abner should come into his interest, he would possibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood than the thoughts of a rival. (3.) He did it treacherously, and under pretence of speaking peaceably to him, Deu 27:24. Had he challenged him, he would have done like a soldier; but to assassinate him was done villainously and like a coward. His words were softer than oil, yet were they drawn swords, Psa 55:21. Thus he basely slew Amasa, Sa2 20:9, Sa2 20:10. (4.) The doing of it was a great affront and injury to David, who was now in treaty with Abner, as Joab knew. Abner was now actually in his master's service, so that, through his side, he struck at David himself. (5.) It was a great aggravation of the murder that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the place of judgment and the place of concourse, to that he did it in defiance of justice, both the just sentence of the magistrates and the just resentment of the crowd, as one that neither feared God nor regarded men, but thought himself above all control: and Hebron was a Levites' city and a city of refuge. III. David laid deeply to heart and in many ways expressed his detestation of this execrable villany. 1. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did (and the rather because he went so long unpunished), he here solemnly appeals to God concerning his innocency: I and my kingdom are guiltless (and my kingdom is so because I am so) before the Lord for ever, Sa2 3:28. It is a comfort to be able to say, when any bad thing is done, that we had no hand in it. We have not shed this blood, Deu 21:7. However we may be censured or suspected, our hearts shall not reproach us. 2. He entailed the curse for it upon Joab and his family (Sa2 3:29): "Let it rest on the head of Joab. Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race." This intimates that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But methinks a resolute punishment of the murderer himself would better have become David than this passionate imprecation of God's judgments upon his posterity. 3. He called upon all about him, even Joab himself, to lament the death of Abner (Sa2 3:31): Rend your clothes and mourn before Abner, that is, before the hearse of Abner, as Abraham is said to mourn before his dead (Gen 23:2, Gen 23:3), and he gives a reason why they should attend his funeral with sincere and solemn mourning (Sa2 3:38), because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him a prince and a great man. When he could not call him a saint or a good man, he said nothing of that, but what was true he gave him the praise of, though he had been his enemy, that he was a prince and a great man. "Such a man has fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare and could so ill be spared." (1.) Let them all lament it. The humbling change death puts all men under is to be lamented, especially as affecting princes and great men. Alas! alas! (see Rev 18:10) how mean, how little, are those made by death who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others. (2.) Let Joab, in a particular manner, lament it, which he has less heart but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate the murder with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp he lies. Sit divus, modo non sit vivus - Let him be canonized, so that he be but killed. 4. David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier (Sa2 3:31) and wept at the grave, Sa2 3:32. Though Abner had been his enemy, and might possibly have proved no very firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. What he said over the grave fetched fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full (Sa2 3:33, Sa2 3:34): Died Abner as a fool dieth? (1.) He speaks as one vexed that Abner was fooled out of his life, that so great a man as he, so famed for conduct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as himself to be able to turn the scale of a trembling government, his head full of great projects and great prospects, to see him made a fool of by a base rival, and falling on a sudden a sacrifice to his ambition and jealousy - this stains the pride of all glory, and should put one out of conceit with worldly grandeur. Put not your trust in princes, Psa 146:3, Psa 146:4. And let us therefore make that sure which we cannot be fooled out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence than to our own prudence for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless and the wisest die as fools! Or, (2.) He speaks as one boasting that Abner did not fool himself out of his life: "Died Abner as a fool dies? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, nor his feet fettered, as those of malefactors are: Abner falls not before just men, by a judicial sentence; but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as Nabal died? so the Septuagint reads it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the spear, after fair warning, but he was struck by surprise. Note, It is a sad thing to die like a fool, as those do that in any way shorten their own days, and much more those that make no provision for another world. 5. He fasted all that day, and would by no means be persuaded to eat any thing till night, Sa2 3:35. It was then the custom of great mourners to refrain for the time from bodily refreshments, as Sa2 1:12; Sa1 31:13. How incongruous is it then to turn the house of mourning into a house of feasting! This respect which David paid to Abner was very pleasing to the people and satisfied them that he was not, in the least, accessory to the murder (Sa2 3:36, Sa2 3:37), of which he was solicitous to avoid the suspicion, lest Joab's villany should make him odious, as that of Simeon and Levi did Jacob, Gen 34:30. On this occasion it is said, Whatever the king did pleased all the people. This intimates, (1.) His good affection to them. He studied to please them in every thing and carefully avoided what might be disobliging. (2.) Their good opinion of him. They thought every thing he did well done. Such a mutual willingness to please, and easiness to be pleased, will make every relation comfortable. 6. He bewailed it that he could not with safety do justice on the murderers, Sa2 3:30. He was weak, his kingdom was newly planted, and a little shake would overthrow it. Joab's family had a great interest, were bold and daring, and to make them his enemies now might be of bad consequence. These sons of Zeruiah were too hard for him, too big for the law to take hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed (Gen 9:6), David bears the sword in vain, and contents himself, as a private person, to leave them to the judgment of God: The Lord shall reward the doer of evil according to his wickedness. Now this is a diminution, (1.) To David's greatness. He is anointed king, and yet is kept in awe by his own subjects, and some of them are too hard for him. Who would be fond of power when a man may have the name of it, and must be accountable for it, and yet be hampered in the use of it? (2.) To David's goodness. He ought to have done his duty, and trusted God with the issue. Fiat justitia, ruat coelum - Let justice be done, though the heavens should fall asunder. If the law had had its course against Joab, perhaps the murder of Ishbosheth, Amnon, and others, would have been prevented. It was carnal policy and cruel pity that spared Joab. Righteousness supports the throne and will never shake it. Yet it was only a reprieve that David gave to Joab; on his death-bed he left it to Solomon (who could the better wield the sword of justice because he had no occasion to draw the sword of war) to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last. David preferred Abner's son Jaasiel, Ch1 27:21.

Verse 1

3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.

3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.

Verse 2

3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).

Verse 3

3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).

Verse 7

3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.

Verse 8

3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.

Verse 9

3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).

Verse 10

3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).

Verse 11

3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.

Verse 12

3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.

Verse 13

3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).

Verse 14

3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).

Verse 15

3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).

Verse 16

3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).

Verse 17

3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.

Verse 18

3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).

Verse 19

3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.

Verse 21

3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).

Verse 26

3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.

Verse 27

3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.

Verse 28

3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.

Verse 29

3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.

Verse 30

3:30 See 2:18-28.

Verse 31

3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).

Verse 32

3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.

Verse 33

3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).

Verse 34

3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.

Verse 35

3:35 begged him to eat: See also 12:17.

Verse 37

3:37 See study note on 3:31.

Verse 39

3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.