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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 3:11 starkly portrays the utter powerlessness of Ish-bosheth, Saul's son and titular king of Israel, in the face of his formidable commander, Abner. This verse reveals a monarch so consumed by fear of his own general that he is rendered speechless and utterly unable to assert any authority, even when directly confronted. The moment dramatically underscores the fragile and illegitimate nature of Saul's lingering dynasty, highlighting the stark contrast between a king in name only and the true locus of power in the divided kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its powerful message. Irony is profoundly prominent, as the king, who should embody ultimate authority and command, is shown to be utterly powerless and terrified of his own military commander. This stark contrast between Ish-bosheth's royal title and his abject submission highlights the illegitimate and unstable nature of his reign. The scene also functions as powerful Foreshadowing, signaling the imminent collapse of Saul's house. Ish-bosheth's fear and inability to act predict his eventual downfall and the inevitable consolidation of the kingdom under David. Furthermore, the verse provides keen Characterization: Ish-bosheth is revealed as weak, timid, and utterly ineffective, a mere shadow of a king, while Abner is portrayed as dominant, intimidating, and the true power broker in the northern kingdom. This dynamic sets the stage for the dramatic shifts in allegiance and power that immediately follow.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse offers profound theological insights into the nature of power, leadership, and fear. Ish-bosheth's kingship, established by human will and maintained by fear, stands in stark contrast to the divinely appointed leadership exemplified by David. The passage implicitly teaches that true authority comes not from a title, human manipulation, or military might, but from God's anointing and the courage that stems from trusting Him alone. Ish-bosheth's fear-induced paralysis serves as a cautionary tale: when human fear dictates actions, it can lead to moral compromise, political impotence, and ultimately, ruin. This contrasts sharply with the biblical call to fear God alone, which paradoxically liberates one from the paralyzing fear of man and empowers righteous action, confident in divine protection and provision.
REFLECTION AND APPLICATION
The scene of Ish-bosheth's fearful silence before Abner serves as a powerful mirror for contemporary leaders and individuals alike. It compels us to examine the sources of our own fears and how they might be paralyzing us from speaking truth, asserting righteous authority, or taking necessary action. True leadership, whether in a family, community, or organization, requires courage, integrity, and a willingness to confront challenges, rather than being silenced by intimidation or the fear of consequences. This verse reminds us that a title without character, or power without conviction, is ultimately hollow and unsustainable. We are called to cultivate a spirit of courage, rooted in faith and a healthy fear of God, so that we might not be rendered speechless or ineffective when faced with daunting circumstances or overbearing personalities, but rather stand firm in what is right, trusting in a power far greater than any human threat or opposition.
Questions for Reflection
FAQ
Why was Ish-bosheth so afraid of Abner?
Answer: Ish-bosheth's profound fear stemmed from Abner's immense and undeniable power and influence. Abner was not just a general; he was the true military and political force behind Ish-bosheth's throne, having installed him as king over the northern tribes. He commanded the entire army and held the unwavering loyalty of the northern tribes. Ish-bosheth, on the other hand, was a weak, inexperienced, and likely timid leader, essentially a puppet king whose authority was entirely dependent on Abner. Abner's furious and intimidating reaction to Ish-bosheth's mild rebuke over Rizpah demonstrated his absolute dominance and ruthlessness, leaving Ish-bosheth with no doubt about the severe and immediate consequences of challenging him. This fear highlights Ish-bosheth's lack of genuine authority and Abner's complete control, which is evident throughout 2 Samuel 3.
What was the significance of Abner taking Rizpah?
Answer: In ancient Near Eastern cultures, taking a deceased king's concubines or wives was a highly symbolic and politically charged act, often interpreted as a direct claim to his throne and a public assertion of succession. By taking Rizpah, one of Saul's concubines, Abner was not merely engaging in a personal affair but was making a profound political statement. It was a direct challenge to Ish-bosheth's kingship and a public declaration of Abner's own ambition and effective control over Saul's legacy and royal prerogatives. This act was widely seen as a usurpation of royal authority, further undermining Ish-bosheth's already fragile and dependent position. This cultural context is crucial for understanding the gravity of Ish-bosheth's accusation and Abner's subsequent outrage, as it touched upon the very foundation of royal legitimacy.
How does this verse relate to the broader narrative of David's rise?
Answer: This verse is a critical turning point in the broader narrative of David's consolidation of power and the unification of Israel. Ish-bosheth's fearful silence and utter powerlessness demonstrate the inherent weakness and instability of Saul's house, proving it incapable of sustained, legitimate leadership. Abner, recognizing this fundamental flaw and being personally insulted by Ish-bosheth's accusation, immediately decides to switch his allegiance to David, as he explicitly declares in 2 Samuel 3:9-10. This dramatic shift in loyalty by the most powerful military and political figure in Saul's kingdom effectively seals the fate of Ish-bosheth and paves the way for David to become king over all Israel, fulfilling God's long-standing promise to David (as seen in 2 Samuel 5:3). The scene underscores that the decline of Saul's house was not merely a military defeat but an internal collapse due to a profound lack of legitimate, God-ordained leadership and the presence of debilitating fear.
CHRIST-CENTERED FULFILLMENT
The fearful and powerless kingship of Ish-bosheth, unable to utter a word in the face of human intimidation, stands in stark contrast to the majestic and sovereign reign of Jesus Christ. While Ish-bosheth's authority was a mere title, sustained by the volatile will of a powerful general, Christ's authority is inherent, eternal, and absolute. He is the true King who speaks with ultimate authority, silencing raging storms with a word (as in Mark 4:39) and casting out demons by His command (as in Mark 1:27). His words carry the very weight of creation and redemption. Unlike Ish-bosheth, who was paralyzed by the fear of man, Jesus fearlessly confronted sin, death, and the devil, ultimately conquering fear and death itself, thereby delivering those who were held in bondage by the fear of death (Hebrews 2:14-15). His kingdom is not of this world, nor is it dependent on human power or intimidation (as He declared in John 18:36). Rather, all authority in heaven and on earth has been given to Him (Matthew 28:18), and He reigns eternally as the true King of Kings and Lord of Lords. Ish-bosheth's profound weakness and fear point to humanity's desperate need for a true King, one who would not falter or fear, but would fearlessly accomplish God's perfect will, establishing an everlasting kingdom of peace, righteousness, and unbreakable authority.