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Translation
King James Version
And Abner said again to Asahel, Turn thee aside from following me: wherefore should I smite thee to the ground? how then should I hold up my face to Joab thy brother?
Complete Jewish Bible
Avner said again to 'Asah'el, "Turn aside and stop following me! Why should I kill you? If I did, how could I look your brother Yo'av in the eye?"
Berean Standard Bible
Once again, Abner warned Asahel, “Stop chasing me. Why should I strike you to the ground? How could I show my face to your brother Joab?”
American Standard Version
And Abner said again to Asahel, Turn thee aside from following me: wherefore should I smite thee to the ground? how then should I hold up my face to Joab thy brother?
World English Bible Messianic
Abner said again to Asahel, “Turn aside from following me. Why should I strike you to the ground? How then should I hold up my face to Joab your brother?”
Geneva Bible (1599)
And Abner saide to Asahel, Depart from me: wherefore shoulde I smite thee to the grounde? howe then shoulde I be able to holde vp my face to Ioab thy brother?
Young's Literal Translation
And Abner addeth again, saying unto Asahel, `Turn thee aside from after me, why do I smite thee to the earth? and how do I lift up my face unto Joab thy brother?'
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Commentary on 2 Samuel 2 verses 18–24
18 ¶ And there were three sons of Zeruiah there, Joab, and Abishai, and Asahel: and Asahel was as light of foot as a wild roe.
19 And Asahel pursued after Abner; and in going he turned not to the right hand nor to the left from following Abner.
20 Then Abner looked behind him, and said, Art thou Asahel? And he answered, I am.
21 And Abner said to him, Turn thee aside to thy right hand or to thy left, and lay thee hold on one of the young men, and take thee his armour. But Asahel would not turn aside from following of him.
22 And Abner said again to Asahel, Turn thee aside from following me: wherefore should I smite thee to the ground? how then should I hold up my face to Joab thy brother?
23 Howbeit he refused to turn aside: wherefore Abner with the hinder end of the spear smote him under the fifth rib, that the spear came out behind him; and he fell down there, and died in the same place: and it came to pass, that as many as came to the place where Asahel fell down and died stood still.
24 Joab also and Abishai pursued after Abner: and the sun went down when they were come to the hill of Ammah, that lieth before Giah by the way of the wilderness of Gibeon.
We have here the contest between Abner and Asahel. Asahel, the brother of Joab and cousin-german to David, was one of the principal commanders of David's forces, and was famous for swiftness in running: he was as light of foot as a wild roe (Sa2 2:18); this he got the name of by swift pursuing, not swift flying. Yet, we may suppose, he was not comparable to Abner as a skilful experienced soldier; we must therefore observe,
I. How rash he was in aiming to make Abner his prisoner. He pursued after him, and no other, Sa2 2:19. Proud of his relation to David and Joab, his own swiftness, and the success of his party, no less a trophy of victory would now serve the young warrior than Abner himself, either slain or bound, which he thought would put an end to the war and effectually open David's way to the throne. This made him very eager in the pursuit, and careless of the opportunities he had of seizing others in his way, on his right hand and on his left; his eye was on Abner only. The design was brave, had he been par negotio - equal to its accomplishment: but let not the swift man glory in his swiftness, any more than the strong man in his strength; magnis excidit ausis - he perished in an attempt too vast for him.
II. How generous Abner was in giving him notice of the danger he exposed himself to, and advising him not to meddle to his own hurt, Ch2 25:19. 1. He bade him content himself with a less prey (Sa2 2:21): "Lay hold of one of the young men, plunder him and make him thy prisoner, meddle with thy match, but pretend not to one who is so much superior to thee." It is wisdom in all contests to compare our own strength with that of our adversaries, and to take heed of being partial to ourselves in making the comparison, lest we prove in the issue enemies to ourselves, Luk 14:31. 2. He begged of him not to put him upon the necessity of slaying him in his own defence, which he was very loth to do, but must do rather than be slain by him, Sa2 2:22. Abner, it seems, either loved Joab or feared him; for he was very loth to incur his displeasure, which he would certainly do if he slew Asahel. It is commendable for enemies to be thus respectful one to another. Abner's care how he should lift up his face to Joab gives cause to suspect that he really believed David would have the kingdom at last, according to the divine designation, and then, in opposing him, he acted against his conscience.
III. How fatal Asahel's rashness was to him. He refused to turn aside, thinking that Abner spoke so courteously because he feared him; but what came of it? Abner, as soon as he came up to him, gave him his death's wound with a back stroke (Sa2 2:23): He smote him with the hinder end of his spear, from which he feared no danger. This was a pass which Asahel was not acquainted with, nor had learned to stand upon his guard against; but Abner, perhaps, had formerly used it, and done execution with it; and here it did effectual execution. Asahel died immediately of the wound. See here, 1. How death often comes upon us by ways that we least suspect. Who would fear the hand of a flying enemy or the butt-end of a spear? yet from these Asahel receives his death's wound. 2. How we are often betrayed by the accomplishments we are proud of. Asahel's swiftness, which he presumed so much upon, did him no kindness, but forwarded his fate, and with it he ran upon his death, instead of running from it. Asahel's fall was not only Abner's security from him, but put a full stop to the conqueror's pursuit and gave Abner time to rally again; for all that came to the place stood still, only Joab and Abishai, instead of being disheartened, were exasperated by it, pursued Abner with so much the more fury (Sa2 2:24), and overtook him at last about sunset, when the approaching night would oblige them to retire.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–24. Public domain.
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Gregory the DialogistAD 604
PASTORAL CARE 3.16
But when the easily angered so attack others that it is impossible to shun them, they should not be smitten with open rebuke but sparingly with a certain respectful forbearance. We shall prove this better by citing the example of Abner. Scripture has it that when Asahel attacked him with vehement and inconsiderate haste, Abner said to Asahel, “Go off and do not follow me, lest I be obliged to strike you to the ground.… But he refused to listen to him, and would not turn aside. Therefore, Abner struck him with his spear, with a back stroke in the groin, and thrust him through, and he died.” Of whom, then, did Asahel serve as a type, but of those who are driven headlong in a violent access of frenzy? Such people, when under the impulse of a like frenzy, are the more cautiously to be shunned, the more carried away they are in their madness. Therefore, too, Abner, who in our language is termed “lamp of the father,” fled: that is to say, if the teacher, whose tongue symbolizes the heavenly light of God, perceives the mind of a person to be carried away along the rugged path of frenzy and refrains from bandying words with such an angered one, he is like one unwilling to strike a pursuer. But when easily angered people will not restrain themselves under any consideration, and, as it were, like Asahel, do not refrain from their mad pursuit, then it is necessary for those who try to check them in their frenzy, not on any account to allow their anger to be aroused but to show all possible calmness; and let them suggest discreetly that which will, as it were, by a side stroke pierce their frenzied mind.Thus, when Abner made a stand against his pursuer, he pierced him, not with a direct thrust but with the reverse end of his spear. Of course, to strike with the sharp point is to oppose another with an attack of open rebuke, but to strike a pursuer with the reverse end of the spear is to touch the frenzied quietly and partially, and to overcome him, as it were, by sparing him. But Asahel falls down dead on the spot: that is, turbulent minds, on perceiving that they are shown consideration and, on the other hand, because they are touched in their hearts in consequence of being reasoned with calmly, fall down at once from the lofty place to which they had raised themselves. Those, therefore, who withdraw from their frenzied impulse under the stroke of gentleness, die, as it were, without being struck by the head of a spear.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 2 Samuel 2:22, Abner, the seasoned commander of Ish-bosheth's forces, issues a final, urgent warning to Asahel, a swift and relentless warrior from David's army. This critical moment unfolds amidst the escalating civil war between the houses of Saul and David. Abner's plea reveals his profound reluctance to kill Asahel, not out of personal compassion for his pursuer, but primarily due to the severe and culturally mandated repercussions he anticipates from Asahel's formidable brother, Joab, David's chief general. The verse powerfully encapsulates the high stakes of personal honor, familial loyalty, and the grim realities of ancient warfare, where individual actions could ignite wider, devastating conflicts rooted in blood vengeance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful Literary Devices to convey its profound meaning and tension. The most prominent is the Rhetorical Question, used twice by Abner ("wherefore should I smite thee to the ground?" and "how then should I hold up my face to Joab thy brother?"). These questions are not posed for an answer but to emphasize Abner's deep reluctance, his attempt to appeal to Asahel's reason, and the dire consequences of Asahel's persistence. The phrase "hold up my face" is a vivid Idiom, conveying profound shame, disgrace, and the inability to confront someone after a dishonorable or deeply offensive act, thereby highlighting the cultural significance of honor and the fear of blood vengeance. The entire interaction serves as potent Foreshadowing, as Asahel's death at Abner's hand inevitably leads to Joab's later vengeful murder of Abner in 2 Samuel 3:27, fulfilling the very blood feud Abner sought to avoid. There is also a subtle Irony in Abner, the enemy commander, being the one attempting to de-escalate the conflict and show prudence, while Asahel, the "hero" of David's army, is driven by a rash ambition that ultimately leads to his own demise.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the pervasive nature of sin and its far-reaching consequences, even in the context of seemingly legitimate conflict. Abner's fear of Joab's vengeance highlights the destructive cycle of violence and retribution that often characterizes fallen humanity, where an eye for an eye perpetuates rather than resolves conflict. It underscores the importance of wisdom and foresight in decision-making, contrasting Asahel's rash ambition with Abner's pragmatic attempt to avoid an unnecessary escalation of personal animosity. The cultural imperative of blood vengeance, while rooted in a desire for justice, also reveals the limitations of human systems in achieving true reconciliation and breaking cycles of hatred. The narrative implicitly points to the need for a higher form of justice and a different kind of resolution, one that transcends the endless demands of retribution and offers true peace.
REFLECTION AND APPLICATION
The tragic encounter between Abner and Asahel serves as a potent reminder of several enduring spiritual and practical principles. Asahel's refusal to heed Abner's repeated warnings, driven by what appears to be a singular focus on personal glory or a significant victory, led directly to his downfall. This underscores the critical importance of discerning and heeding warnings in our own lives, whether they come through the counsel of others, the gentle nudge of the Holy Spirit, or the clear principles of God's Word. Ignoring prudent advice or divine guidance, especially when fueled by unchecked ambition, pride, or a lack of foresight, can lead to dire and irreversible consequences, often far beyond what we initially envision. Furthermore, Abner's concern about "holding up his face" to Joab compels us to consider the long-term repercussions of our actions, particularly on our relationships, our reputation, and our standing within our communities and before God. Our choices, even those made in the heat of the moment, have ripple effects that can shape our future and our interactions with others for years to come. This narrative challenges us to cultivate prudence over rashness, to seek wisdom in our pursuits, and to prioritize reconciliation and peace over personal gain or fleeting glory, recognizing that true honor comes from living in alignment with God's will and fostering healthy, God-honoring relationships.
Questions for Reflection
FAQ
Why was Abner so reluctant to kill Asahel, even though they were enemies in battle?
Answer: Abner's reluctance stemmed primarily from the deep cultural significance of family honor and the institution of the "avenger of blood" (go'el) in ancient Israel. Asahel was the brother of Joab, David's powerful and ruthless chief general. Abner knew that killing Asahel, even in battle, would trigger a blood feud that Joab would be obligated and determined to pursue. Abner's question, "how then should I hold up my face to Joab thy brother?" (2 Samuel 2:22), reveals his fear of the inevitable shame, disgrace, and violent retribution he would face from Joab, making the act far more complicated than a simple military casualty. He sought to avoid a personal vendetta that would have severe and lasting consequences for himself and the ongoing conflict, as it indeed did, leading to his own death at Joab's hand in 2 Samuel 3:27. Abner's actions here demonstrate a pragmatic concern for the wider implications of his choices, seeking to avoid a personal vendetta that would only intensify the already bitter civil war.
CHRIST-CENTERED FULFILLMENT
The grim reality of 2 Samuel 2:22, where the cycle of violence and blood vengeance is tragically perpetuated, powerfully foreshadows the ultimate need for a different kind of justice and reconciliation found only in Christ. Abner's fear of the avenger of blood highlights humanity's inescapable debt for sin, where the "wages of sin is death" (as declared in Romans 6:23). Just as Joab was bound by cultural law to avenge his brother's blood, so too is divine justice bound to address the shedding of innocent blood and the pervasive sin of humanity. However, Christ does not come as an avenger in the human sense, perpetuating a cycle of retribution. Instead, He comes as the ultimate Lamb of God, who takes away the sin of the world by offering His own perfect, atoning blood. He becomes the one who "redeems us from the curse of the law by becoming a curse for us" (as taught in Galatians 3:13). Through His sacrifice, the demands of justice are met, not by perpetuating violence, but by absorbing it. He breaks the endless cycle of "an eye for an eye" (Matthew 5:38-39) by offering forgiveness and reconciliation, enabling us to "hold up our face" before God, not through our own merit or the absence of retribution, but through the cleansing power of His blood (Hebrews 9:22). Christ's work on the cross ultimately reconciles all things to God, making peace through the blood of His cross (Colossians 1:20), thereby fulfilling the deepest need for justice and peace that human systems of vengeance could never achieve.