"The victory at the pool of Gibeon was far from ending the opposition to David. In vain, for many a day, weary eyes looked out for the dove with the olive leaf. ‘There was long war between the house of Saul and the house of David.’ (2 Sam 3:1a) The war does not seem to have been carried on by pitched battles, but rather by a long series of those fretting and worrying little skirmishes which a state of civil war breeds, even when the volcano is comparatively quiet. But the drift of things was manifest.” (The Expositor's Bible Commentary)
“This progressive shift of power from the house of Saul to that of David fulfilled Samuel's prophecy in 1 Samuel 15:28— ‘The LORD has torn the kingdom of Israel from you today and has given it to your neighbor, who is better than you.’ (Coffman Commentary)
“‘But David grew stronger and stronger.’— “partly, doubtless, on account of Ishbosheth’s manifest incompetence (to rule for that was not his particular calling of God), partly from a growing appreciation of the character and prowess of David, and a fuller realisation that he was the divinely appointed sovereign. In 1Chronicles 12:19-22 there is an account of an important accession to David from the tribe of Manasseh on the eve of Saul’s last battle, and a further mention of continued accessions to him ‘day by day.’ As the necessary result of this constant transference of strength to David, ‘the house of Saul waxed weaker and weaker.’” (C. J. Ellicott) “David gained in adherents in the same measure as Ishbosheth lost them.” (Kretzmann Commentary) “Though Saul had died, yet there continues long war between his house and the house of David. We have seen that Saul stands for the energy of the flesh, which does not easily give up though it is doomed. The house of David waxes stronger and stronger, but the flesh cannot but expose its own weakness when it is given time.’ (L. M. Grant) In that Kingdom of Jesus, when He is on the throne of David: “That stone cut out of the mountains without hands, shall bring down those golden images with a powder.” (John Trapp)
2 Samuel 3: David's Sons Born at Hebron
2 Sons were born to David in Hebron: His firstborn was Amnon by Ahinoam the Jezreelitess; 3 his second, Chileab, by Abigail the widow of Nabal the Carmelite; the third, Absalom the son of Maacah, the daughter of Talmai, king of Geshur; 4 the fourth, Adonijah the son of Haggith; the fifth, Shephatiah the son of Abital; 5 and the sixth, Ithream, by David's wife Eglah. These were born to David in Hebron.
But David grew stronger and stronger (2 Sam 3:1)— This increase of his sons is mentioned as a proof of David's prosperity. It was hoped that Messiah, that seed of the woman also known as a son of David, would come and sit on his throne and bring peace and prosperity to both houses of Israel. “This suggests that we can quietly wait for God’s time, but that it is not intended that we should be dealing with wrong things. Not that starting a family is wrong, but the way David does is.” (G. de Koning)
“Never was it God's intention that a man should have more than one wife. At the beginning He had said, ‘Therefore shall a man leave his father and his mother and shall cleave unto his wife’ -- not ‘his wives.’ Yet under law God bore with bigamy and polygamy because of the hardness of men's hearts (cf. Matthew 19:8).” (L. M. Grant) Moreover, it was in the name of politics. “David resorted to further polygamy even though God had commanded Israel’s kings not to multiply wives (Deuteronomy 17:17— ‘He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself.’) He undoubtedly married the women mentioned, partially in order to cement political alliances, as was common in the ancient Near East. [Note: Abraham Malamat, ‘Aspects of the Foreign Policies of David and Solomon,’ Journal of Near Eastern Studies 22:1]” (Dr. Thomas B. Constable)
“Though polygamy was not allowed to David, it certainly was winked at; it was not imputed to him as guilt; it ‘was not treated as an act of rebellion against God’s law. But, on the other hand, this toleration of polygamy did not and could not prevent the evils to which, from its very nature, it gives rise.” (The Biblical Illustrator) “In such a household as David’s, occasions of estrangement must have been perpetually arising among the various branches, and it would require all his wisdom and gentleness to keep these quarrels within moderate bounds. In his own breast, that sense of delicacy, that instinct of purity, which exercises such an influence on a godly family, could not have existed; the necessity of reining in his inclinations in that respect was not acknowledged; and it is remarkable that in the confessions of the fifty-first Psalm, while he specifies the sins of blood-guiltiness and seems to have been overwhelmed by a sense of his meanness, injustice, and selfishness, there is no special allusion to the sin of adultery, and no indication of that sin pressing very heavily upon his conscience.” (The Expositor's Bible Commentary) It opened the door for adultery and murder!
“The weakness of the king in giving way to the flesh is next faithfully recorded; his self-indulgence in his different marriages. Alas! he began his sowing in the flesh from which later he was to reap such a sad harvest. Six sons are mentioned, born to David by his six wives. Three of these sons became a source of sorrow and grief to him. Ammon’s vile deed is found in chapter 13. Absalom was a still greater trial to him, Adonijah became the rival of Solomon (1 Kings 1:5 ). In this record of taking these different women as wives, in this gross indulgence of the flesh, he prepared himself for the great sin of his life.” (Arno Gaebelein) “For David had done what was right in the eyes of the LORD and had not failed to keep any of the LORD’s commands all the days of his life—except in the case of Uriah the Hittite.” (1 Kings 15:5)
2 Samuel 3:Abner Vows Allegiance to David
6 Now it was so, while there was war between the house of Saul and the house of David, that Abner was strengthening his hold on the house of Saul.
7 And Saul had a concubine, whose name was Rizpah, the daughter of Aiah. “Why have you gone in to my father’s concubine?”
8 Then Abner became very angry at the words of Ishbosheth, and said, “Am I a dog’s head that belongs to Judah? Today I show loyalty to the house of Saul your father, to his brothers, and to his friends, and have not delivered you into the hand of David; and you charge me today with a fault concerning this woman? 9 May God do so to Abner, and more also, if I do not do for David as the LORD has sworn to him— 10 to transfer the kingdom from the house of Saul, and set up the throne of David over Israel and over Judah, from Dan to Beersheba.” 11 And he could not answer Abner another word, because he feared him.
“This paragraph, along with what has been written earlier, identifies Abner as, 'Not only the founder but the grave-digger of the kingdom of Ishbosheth.' (The New Layman’s Bible Commentary)..." (Burton Coffman Commentary)
“‘Now it was so, while there was war between the house of Saul and the house of David, that Abner was strengthening his hold on the house of Saul.’ (6) This strengthening of himself, and going in to the late king's concubine, were most evident proofs that he wished to seize upon the government. See 1 Kings 2:21-22; 1 Kings 12:8; 1 Kings 16:21.” (Clarke) "It was the exclusive right of the successor to the throne to cohabit with the concubine of the deceased king, who came down to him as part of the property which he inherited [according to ancient Near Eastern custom, not according to the Mosaic Law]." (Delitzsch)
So Ishbosheth said to Abner, "Why have you gone in to my father’s concubine?” (7) “Then was Abner very wroth. Probably after the defeat by Joab at Gibeon, the army was less satisfied with its leader, and his detractors may gladly have encouraged the king to use this opportunity for bringing Abner down to his proper place. Weak kings often try to play the strong man; but the attempt here only drove the imperious soldier to put the matter to the proof, and show that the strength was his.” (The Pulpit Commentaries) The words literally are, “Am I a dog's head that is for Judah?” “A dog’s head, i.e. a vile and contemptible creature, as a dog was. See Deuteronomy 23:18...— ‘You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God.’ And a dog’s head is put for a dog by a synecdoche, usual both in the Hebrew and in other languages, as the head is oft put for the whole man in the Latin tongue.” (Matthew Poole) It is symbolic in the Bible of the Gentile nations. See Luke 16.
“Am I at once worthless and a traitor, a thing of no account, and on the side of thy enemies? In the words that follow he protests, not so much his innocence as his great deserts. ‘This day’—that is, at this very time—‘I am showing kindness unto the house of Saul’ … ‘and this day thou wouldest visit upon me’—that is, punish me for—‘the fault about this woman.’ I make and maintain thee as king, and thou wouldst play the king upon me, the kingmaker!”(The Pulpit Commentaries) "He would soon show the nominal king who was the real master.”(Arthur Peake)
“These words of Abner, like those of Saul and Jonathan at an earlier date, acknowledge explicitly that all of them knew that it was God's will for David to succeed Saul.”(The New Bible Comm) "With the utmost arrogance and insolence he lets Ishbosheth know that he had raised him up and that he could put him down and that he would indeed do so. He knew that God willed that David should have the kingdom, but Abner opposed it with all his might from a principle of ambition, but now he will comply with God's will from a principle of revenge, under cover of some regard for God's will, which was but a pretence." (Henry)
“May God do so to Abner, and more also, if I do not do for David as the LORD has sworn to him— to transfer the kingdom from the house of Saul, and set up the throne of David over Israel and over Judah, from Dan to Beersheba.” (9-10) The prophetic promise to David was indeed know and established by oath according to Abner’s own confession. “Abner regarded it as solemnly ratified.” (The Pulpit Commentaries) “Having taken up lshbosheth's cause, without regard to God's laws, he as easily drops it, without an eye to the Lord's approbation.”
(Hawker's Poor Man's Commentary)
”Then suddenly Abner professed belief in David’s God-given kingdom. His arrogant pride is seen in verse 10; as if it was in his power to set up the throne of David over all Israel, from Dan to Beer-sheba.’ (Arno Gaebelein) “What Abner did, then, hitherto for Ishbosheth, he did against his conscience: and now they fall out. Sinful leagues last not long; thieves falling out, true men come by their goods. But who ever heard Abner godly till now? Neither had he been so at this time, if he had not intended a revengeful departure from Ishbosheth. Nothing is more odious than to make religion a stalking horse to policy. If Abner be a means of doing David right, yet because he doth it with an ill mind, and out of self-respects, he loseth his reward with God.” (John Trapp)
“’He could not answer Abner.’ (11) “‘Miserable,’ says Clarke, ‘is the lot of the king who is governed by the general of his army.’ Ishbosheth was silenced and terrified at the fierce wrath of Abner, and his solemn oath to revolt and go over to David.” (Whedon’s Bible Commentary) “Though the reply was one of open treason, and was spoken with violence, yet Ishbosheth did not venture to bring the matter to an issue [for fear of his life].” (The Pulpit Commentaries) “And so the alliance between ambition and weakness was broken and the way was made for David to come to the throne of all Israel.” (F. B. Meyers)
2 Samuel 3: Michal Retored to David
12 Then Abner sent messengers on his behalf to David, saying, "Whose is the land?" saying also, "Make your covenant with me, and indeed my hand shall be with you to bring all Israel to you." 13 And David said, "Good, I will make a covenant with you. But one thing I require of you: you shall not see my face unless you first bring Michal, Saul's daughter, when you come to see my face." 14 So David sent messengers to Ishbosheth, Saul's son, saying, "Give me my wife Michal, whom I betrothed to myself for a hundred foreskins of the Philistines." 15 And Ishbosheth sent and took her from her husband, from Paltiel the son of Laish. 16 Then her husband went along with her to Bahurim, weeping behind her. So Abner said to him, "Go, return!" And he returned.
“Then Abner sent messengers on his behalf to David, saying, ‘Whose is the land?’ (12a) “Some expositors (Schmidt, Keil, Ewald, etc.) understand Abner to declare by this question that the land belonged to David by virtue of his anointing; but others (Erdmann, Thenius, etc.) think that the following words indicate that Abner considered the land was virtually in his hand. ‘This,’ says Erdmann, ‘is quite in keeping with his proud, haughty nature, as hitherto manifested in his words and conduct, and also with the facts of the case, since, in fact, the whole land, except Judah, was still subject to Saul’s house, that is, to him (Abner) as dictator.’” (Preacher's Complete Homiletical Commentary) In other words, “‘You, David,’ he seems to say, ‘will answer that the land is mine; for Jehovah has promised it to me. But, as a matter of fact, much of the land is mine (Abner's), or at least belongs to the house of Saul, whose prime minister I am. Yours is an abstract right; mine is actual possession.’ — “‘Make a covenant with me,’ etc. (12b) — Come, let us make the two agree. Give me fitting assurances of safety and reward, and I will make your claim a reality.”(The Pulpit Commentaries)
“And David said, ‘Good, I will make a covenant with you. But one thing I require of you: you shall not see my face unless you first bring Michal, Saul's daughter, when you come to see my face.’ (13) Michal was betrothed to David before Saul (spurred by Abner) had wrongfully sought his life for treason, but he was now being restored to his rightful place in Israel. It all confirmed his annointing by Samuel. So, this is not a breach of the law concerning divorce and remarriage (Deut 24:1-4) because thus far they had only expressed love for one another. So David now desired that the son of Saul would make it right and acknowledge his place in Israel. “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.” (Keil) And Michal "was his first wife - his lawful wife - his purchased wife, dearly bought; and most evident it was, he loved her.” (Robert Hawker) She had professed love of him (1 Samuel 18:27; 19:11). “As king he could not, in the presence of the people, leave Michal in a relation into which she had been forced against her will.” (Erdmann) Moreover, “The restoration would again constitute him Saul’s son-in-law, and thus further his claims to the throne; while it also showed publicly that he was in a condition to enforce his rights as against the house of Saul.” (C. J. Ellicott)
“So David sent messengers to Ishbosheth, Saul's son, saying, ‘Give me my wife Michal, whom I betrothed to myself for a hundred foreskins of the Philistines." (14) A hundred foreskins. This was the number which Saul had required (1 Samuel 18:25), and David acted rightly in not boasting that he had really given twice as many (1 Samuel 18:27).” (The Pulpit Commentary)
“‘And Ishbosheth sent and took her from her husband (man), from Paltiel the son of Laish.’ (15) Moe literally, 'took her from her man.' "The original term here rendered husband is not baalah, her husband, but only ishah, her man, which is often rendered keeper or overseer.” (Joseph Sutcliffe) “Saul's despotic act in giving her in marriage to another man (1 Samuel 25:44) had been a public disavowal of David as the son-in-law of the royal house, and equivalent to a proclamation of outlawry. David's rights were all declared null by such an act. But now Ishbosheth must with equal publicity reverse his father's deed, and restore to David his lost position.” (The Pulpit Commentaries) “‘Then her husband went along with her to Bahurim, weeping behind her.’ (16a) Phaltiel followed his wife to the border of David’s kingdom. Phaltiel appears to have been sincerely attached to Michal, and it may be supposed that his affection was reciprocated. But it is to be remembered that she was not rightfully his wife, and that David’s claim was prior as well as better.” (C. J. Ellicott) “Phaltiel was in distress, but it was such a distress as they all endure who are grieved to restore what they have no right to possess; and Mr. Bayle (who objects), from the same principles upon which he quarrels with David on this head, is obliged to be highly offended with every honest man who desires to have those goods restored to him of which he once was robbed, under all the circumstances of cruelty and iniquity. And therefore, in truth, Phaltiel is no proper object of pity; and yet his distress upon this occasion is one of the finest pictures of silent grief that any history hath left us.” (Joseph Benson)- "So Abner said to him, 'Go, return!' And he returned."(16b)
1 Samuel 3:17 Now Abner had communicated with the elders of Israel, saying, "In time past you were seeking for David to be king over you. 18 Now then, do it! For the LORD has spoken of David, saying, 'By the hand of My servant David, I will save My people Israel from the hand of the Philistines and the hand of all their enemies.' 19 And Abner also spoke in the hearing of Benjamin. Then Abner also went to speak in the hearing of David in Hebron all that seemed good to Israel and the whole house of Benjamin.
20 So Abner and twenty men with him came to David at Hebron. And David made a feast for Abner and the men who were with him. 21 Then Abner said to David, "I will arise and go, and gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your heart desires." So David sent Abner away, and he went in peace.
“Now Abner had communicated with the elders of Israel, saying, ’In time past you were seeking for David to be king over you.’ (17) As was shown by the multitudes from all the tribes that revolted from Saul and went over to David while yet at Ziklag. See 1 Chronicles 12:0.” (Daniel Whedon) "Abner's personal ambition had frustrated that effort." (Coffman Commentary) "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— Give the crown to him that best deserves it.” (Matthew Henry)
“Now then do it! For the LORD has spoken of David, ‘By the hand of My servant David, I will save My people Israel from the hand of the Philistines and the hand of all their enemies.’ (18) Abner seemingly “wickedly pretends religion, when he intended nothing but the satisfaction of his own pride, and malice, and fury against Ish-bosheth.” (Matthew Poole)
“‘And Abner also spoke in the hearing of Benjamin,’ Because they might be thought most kind to Saul and his house, and most loath to let the kingdom go out of their own tribe; and therefore it was necessary that he should use all his art and power with them, to persuade them to a compliance with his design; and besides, they were a valiant tribe, and bordering upon Judah, and situate between them and the other tribes; and therefore the winning of them would be of mighty concernment to bring in all the rest.” (Jospeh Benson)
“’Then Abner also went to speak in the hearing of David in Hebron all that seemed good to Israel and the whole house of Benjamin’ 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, 2 Samuel 3:19; 2 Samuel 3:19.
He came now, not as at first privately, but with a retinue of twenty men, and David entertained them with a feast (2 Samuel 3:20; 2 Samuel 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, Genesis 26:30. If thy enemy hunger, feed him; but, if he submit, feast him.” (Matthew Henry)
“Now then, do it!’ These Israelites, perhaps, in their hearts sought for David to be king when they saw the joy upon the face of David’s men. His troopers often had spoil to share, and they always spake well of their captain, and whenever a David’s man was seen anywhere about Judah or Israel, the people said, ‘Those warriors have a goodly heritage in being under such a noble leader,’ and they wished they had such a king themselves. I do not doubt but sometimes when you hear Christ preached in all His sweetness, your mouths begin to water after him. ‘Is he so good, is he so pleasant? Oh, that we knew Him!’ And when you see Christians so happy, and especially when you see them in times of trouble so cheerful and joyous under all their trials, I know you have had an inward wish that you knew their secret and could share their peace. Note the business on hand--it is that Jesus should be king over you.— For the Lord has spoken of David, saying, 'By the hand of My servant David, I will save My people Israel from the … hand of all their enemies.' (18b) Next notice that if Christ is to be your king, it must be by your own act and deed. So saith the text concerning king David ‘Now then do it.’ And here is the point, if Jesus is to reign the old king must go down. It is of no use trying to have Ishbosheth and David on the throne at the same time. It is impossible to serve sin and to serve Christ.” (The Biblical Illustrator) Brethern, there will be a great feast at the end of days.
See 2 Samuel 3:22-39 for the events that ensued. It happened that Joabwas not present at the feast... and he and and his brother, Abishi, enraged by the agreement and killed Abner "because he had killed their brother Asahel at Gibeon in the battle.” (30) They chose the defense of goel. But it is not clear of how this would play out in a court of law based in Israel. Even at a later time a manslayer could be killed by the avenger of blood (of a relative) if he did not reach the city of refuge in time (see Deuteronomy 19:6).” (Anderson)
“There is no doubt that Abner was guilty of disloyalty and treachery, but this did not excuse Joab’s dastardly act.” (F. B. Meyer) It seems that Abner deserved death, but the law of Israel also made room for mercy. In one sense the whole law of avenger of blood did not apply here. “Asahel had died a soldier’s death in open war.” (F. B. Meyer) And Abner tried to avoid the killing. However, in another sense, the war between the tribes of Israel was caused by Abner. So, Joab might have felt he had justification for the killing of him. But his own defense is cut short in the fact that he “killed Abner in ["the gate"- 2 Samuel 3:27] a city of refuge, Hebron, where God had prohibited the taking of revenge (Numbers 35:22-25).” (Dr. Thomas B. Constable) The gate of the city is where proper judgment was supposed to take place.
And the deed was clearly against King David’s intent. He made that clear. Judgment was not served that day. King David testified of Joab's deed, "My kingdom and I are guiltless before the LORD forever of the blood of Abner the son of Ner. Let it (the guilt) rest on the head of Joab and on all his father's house," etc (2 Samuel 3:29) This precatory prophecy of doom did not preclude a reversal of fate through repentance and faith. And he testifed of Abner, "Do you not know that a prince and a great man has fallen this day in Israel?" (2 Samuel 3:38)
So, why didn’t the righteous king David executed judgment on Joab? David always held a special place in his heart for the righteous defenders of Saul and his son. Perhaps he didn’t want to Judge Joab for similar loyal to himself. So, he left Judgment in this case to Jesus. David said: “The LORD shall repay the evildoer according to his wickedness." (2 Samuel 3:39)
Romans 2:1-6—> Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who “will render to each one according to his deeds.” (Ps 62:12)
There will come a day when God will judge the living and the dead by the Man Christ Jesus—“according to truth.” I believe that He is the Lawgiver from Sinai and the Judge to come. So, we have no business judging. “There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?” (Jam 4:12) We are fallen without full knowledge, therefore, do not do it!
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