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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 3:12 records a pivotal moment in the protracted civil war between the house of Saul and the house of David, as Abner, the formidable commander of Saul's army and the de facto power behind Ish-bosheth's fragile reign, initiates contact with David. His message, framed as a rhetorical question about the rightful ownership of the land and an explicit offer of alliance, signals a dramatic and self-serving shift in allegiance. This strategic move, however, ultimately serves God's sovereign plan to unite all Israel under David's divinely appointed kingship, bringing an end to the prolonged conflict.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The most prominent is the Rhetorical Question, "Whose [is] the land?", which is not meant to elicit an answer but to make a forceful statement about the perceived rightful ownership of the kingdom. This question serves to subtly acknowledge David's legitimacy while positioning Abner as the indispensable agent for its realization. An Idiom is also present in "my hand [shall be] with thee," a common expression signifying active support and assistance. This vivid imagery conveys the strength and commitment of Abner's proposed alliance. Furthermore, there is a strong element of Irony in Abner's actions. The man who had previously established Ish-bosheth as king and fought fiercely against David now offers to bring all Israel to David. This turn of events highlights the unpredictable nature of human politics and the deeper, often unseen, hand of divine providence at work. Finally, the verse functions as a form of Foreshadowing, signaling the imminent unification of Israel under David's reign, a key event in the unfolding narrative of the Davidic kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the intricate interplay between human agency and divine sovereignty. Abner's actions, driven by personal slight, political ambition, and a pragmatic assessment of power, are nevertheless instrumental in fulfilling God's long-standing promise to establish David as king over all Israel. It demonstrates that God's purposes are not thwarted by human machinations but can even be advanced through them, using the choices of individuals, whether noble or self-serving, to achieve His ultimate will. This passage reminds us that God's kingdom advances not always through straightforward, pious means, but often through the complex, messy realities of human history and politics, where even adversaries can become unwitting instruments of divine design. The "league" Abner proposes, while political, echoes the greater covenant God had made with David, ensuring his kingdom would be established.
REFLECTION AND APPLICATION
The story of Abner's shift in allegiance offers profound lessons for believers today. It challenges us to look beyond immediate circumstances and the apparent chaos of human events to discern God's sovereign hand at work. Just as Abner's self-interested actions ultimately served God's plan for David, so too can God orchestrate events, even through unexpected or seemingly unrighteous means, to bring about His purposes in our lives and in the world. This calls for a posture of trust, recognizing that God is always at work, even when His methods are mysterious or involve flawed human actors. For leaders, it highlights the delicate balance between ambition and serving a greater purpose, and the importance of seeking unity rather than perpetuating division. It also reminds us that true authority and lasting power come from divine appointment, not merely human maneuvering. Ultimately, this passage reinforces the truth that God's chosen path will prevail, regardless of human obstacles or machinations, leading to the eventual establishment of His kingdom.
Questions for Reflection
FAQ
Why did Abner, who had fought so hard for Saul's house, suddenly switch allegiance to David?
Answer: Abner's shift was multifaceted. Primarily, it was triggered by a personal affront from Ish-bosheth, who accused him of sleeping with Rizpah, a concubine of Saul. In that culture, possessing a king's concubine could be seen as a claim to the throne, and Ish-bosheth's accusation was a direct challenge to Abner's authority and honor. This insult, combined with Abner's likely recognition of David's growing strength and divine favor (as seen in 2 Samuel 3:9-10), led him to pragmatically seek a new alliance. He saw the "writing on the wall" that David's kingship was inevitable and sought to secure his own position and influence within the new order.
What is the significance of Abner's rhetorical question, "Whose [is] the land?"
Answer: This question is not a literal inquiry but a powerful rhetorical device. Abner uses it to acknowledge David's legitimate claim to the entire kingdom of Israel, implicitly recognizing that the "land" (the kingdom) rightfully belongs to David, not Ish-bosheth. It's a way for Abner to signal his understanding of the divine mandate and the inevitable transfer of power, while simultaneously positioning himself as the key figure who can facilitate this transition and deliver the northern tribes to David. It's a statement of political reality and a strategic opening for negotiation.
How does this verse relate to God's overall plan for Israel?
Answer: This verse is crucial to God's plan because it marks a significant step towards the unification of Israel under David's divinely appointed kingship. God had chosen David and promised him an everlasting dynasty (2 Samuel 7:12-16). Abner's actions, though driven by human motives, become the very means by which the divided kingdom begins to coalesce. It illustrates God's sovereignty, demonstrating that He can use even the self-serving political maneuvers of individuals to accomplish His greater redemptive purposes for His people and the establishment of His chosen king.
CHRIST-CENTERED FULFILLMENT
The political maneuvering and eventual unification of Israel under David in 2 Samuel 3:12 offer a profound foreshadowing of the ultimate, eternal kingship of Jesus Christ. Just as Abner, a powerful figure in the earthly realm, recognized the inevitable transfer of power to David and sought to facilitate the establishment of his kingdom, so too does all earthly authority ultimately bow before the reign of Christ. The "land" or kingdom that Abner acknowledged as rightfully David's points to the universal dominion of the Son of David, Jesus, who is the true and eternal King. While David's kingdom was established through human alliances and military might, Christ's kingdom is not of this world (John 18:36) and is established through His sacrificial death and resurrection, conquering sin and death. He is the one to whom all authority in heaven and on earth has been given (Matthew 28:18). The bringing together of "all Israel" under David prefigures the gathering of all God's people—Jew and Gentile—into the one body of Christ, His Church, under His headship (Ephesians 1:22-23). Ultimately, Abner's pledge to "bring about all Israel unto thee" finds its perfect fulfillment in Christ, who draws all people to Himself (John 12:32) and whose kingdom will have no end (Luke 1:32-33). He is the true Lamb of God, who takes away the sin of the world, establishing a spiritual kingdom that transcends all earthly political boundaries and endures forever (Revelation 11:15).