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Commentary on 2 Samuel 3 verses 7–21
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.
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SUMMARY
2 Samuel 3:10 records Abner's pivotal declaration to David, a statement that encapsulates the divine orchestration of a monumental political and spiritual transition. This verse reveals Abner's intention to decisively remove the kingdom from the house of Saul and firmly establish David's throne over the entirety of Israel, stretching from its northernmost reaches to its southernmost border. It marks a critical turning point in Israel's history, signaling the inevitable and sovereign fulfillment of God's long-standing plan for David's kingship to unite the divided nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. Merism is prominently featured in the phrase "from Dan even to Beersheba," which serves as a comprehensive expression for the entire geographical territory of Israel, from north to south. This literary technique emphasizes the totality and completeness of David's anticipated reign. Metonymy is present in "the house of Saul," where "house" stands for the entire dynasty or royal lineage of Saul, signifying the transfer of power from his family line. Furthermore, Abner's declaration itself functions as Foreshadowing, as his words anticipate the full establishment of David's kingdom, which indeed comes to pass shortly thereafter, confirming the divine decree. There is also a subtle layer of Irony, as Abner, who had been David's chief adversary and the architect of Ish-bosheth's rival kingdom, now becomes a primary human agent in fulfilling the divine decree to establish David's reign, highlighting God's ability to use even unexpected means to accomplish His purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 3:10 powerfully illustrates the unwavering sovereignty of God and His faithfulness to His divine promises. Even amidst intense human conflict, political maneuvering, and the complex, often mixed, motives of individuals like Abner, God's ultimate plan for His chosen king, David, unfolds precisely as decreed. This verse is a profound testament to the truth that God's purposes cannot be thwarted by human opposition; rather, He often uses unexpected and even flawed human instruments to bring about His perfect will. It underscores the divine orchestration behind David's ascension, ensuring that his kingship was not merely a result of military might or political savvy, but a direct fulfillment of God's covenantal design for Israel, laying the groundwork for the enduring Davidic dynasty.
REFLECTION AND APPLICATION
This verse offers profound and enduring insights for believers navigating periods of transition, conflict, or uncertainty in their own lives and in the broader world. It serves as a powerful reminder that even when circumstances appear chaotic, human actors seem driven by self-interest, or the path forward is unclear, God remains sovereignly in control, working His purposes through the complexities of human history. Abner's declaration, born from a confluence of personal grievances and political pragmatism, yet serving God's ultimate design, teaches us that God can use anyone—even former adversaries or those with mixed motives—to advance His kingdom purposes. For us today, this calls for a deep trust in God's timing and His ultimate plan, even when our immediate circumstances are challenging or involve difficult transitions. It encourages us to discern God's hand in the unfolding of events, recognizing that His will ultimately prevails. Furthermore, the emphasis on a united kingdom "from Dan even to Beersheba" speaks to the biblical value of unity among God's people under His chosen leadership, challenging us to strive for harmony, common purpose, and reconciliation within our communities and churches, even when differences exist.
Questions for Reflection
FAQ
Was Abner truly repentant or just opportunistic in his dealings with David?
Answer: Abner's motives appear to be complex and likely mixed. While he acknowledges God's promise to David ("the LORD has spoken concerning David," as mentioned in 2 Samuel 3:9), his decision to switch allegiance comes after a personal dispute with Ish-bosheth and a period of declining strength for Saul's house. It's plausible that he recognized the inevitable shift of power and sought to secure his own position and influence in the new regime. However, regardless of his personal motivations, his actions undeniably served God's ultimate purpose in establishing David's kingdom, demonstrating how God can use even human ambition or pragmatism to fulfill His divine plan.
Why is the phrase "from Dan even to Beersheba" used so frequently in the Old Testament?
Answer: The phrase "from Dan even to Beersheba" is a well-established biblical idiom used throughout the Old Testament to denote the entire geographical expanse of the land of Israel. Dan was the northernmost city, located in the Upper Galilee, and Beersheba was the southernmost city, situated in the Negev Desert. By mentioning both extremes, the phrase comprehensively encompasses the entire territory inhabited by the Israelite tribes, signifying "all Israel" or "the whole country." Its frequent use underscores the unity and full extent of the Israelite nation, whether describing its population, its military, or, as here, the dominion of its king. Examples include Judges 20:1 and 1 Kings 4:25.
How does this verse relate to the broader Davidic covenant mentioned elsewhere in Scripture?
Answer: This verse serves as a crucial step in the practical fulfillment of the Davidic covenant, which is formally articulated later in 2 Samuel 7. Abner's declaration, acknowledging God's intention "to translate the kingdom from the house of Saul, and to set up the throne of David," confirms that David's kingship is not merely a political achievement but a divinely ordained reality. It lays the groundwork for the establishment of David's enduring dynasty, which God promises to confirm and bless forever. Thus, 2 Samuel 3:10 is an early, tangible manifestation of God's commitment to establish David's throne and his lineage as the perpetual rulers of Israel, foreshadowing the greater covenant promises that culminate in the eternal reign of Christ.
CHRIST-CENTERED FULFILLMENT
2 Samuel 3:10, with its declaration of the kingdom being translated from Saul's failing house to David's divinely appointed one, finds its ultimate and glorious fulfillment in the person and eternal reign of Jesus Christ. David's earthly kingdom, stretching "from Dan even to Beersheba," was a type and shadow of the far greater, eternal, and universal kingdom of the Son of David. Just as David's throne was established by divine decree, so too was the kingdom of Christ inaugurated by God's sovereign will, a kingdom that will know no end (Luke 1:32-33). The historical transition from Saul's temporal and disobedient dynasty to David's divinely chosen rule foreshadows the spiritual translation from the dominion of sin and death to the glorious reign of Christ, who has been given "all authority in heaven and on earth" (Matthew 28:18). His kingdom is not bound by geographical limits like "Dan to Beersheba" but extends over all creation, encompassing every nation, tribe, people, and language (Revelation 5:9-10). Jesus, the true Lamb of God, has taken away the sin of the world (John 1:29) and established a spiritual kingdom where He reigns as Lord over the hearts of all who believe, a kingdom that will ultimately fill the entire earth with His glory as the kingdoms of this world become "the kingdom of our Lord and of His Christ, and He shall reign forever and ever!" (Revelation 11:15).