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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
Second Samuel 3:19 meticulously details Abner's strategic political maneuvers aimed at unifying the fragmented kingdom of Israel under David's nascent reign. This pivotal verse captures Abner's initial, targeted efforts to secure the crucial allegiance of the influential house of Benjamin, Saul's own tribe, before formally engaging David in Hebron. It underscores his instrumental role in orchestrating a peaceful transition of power, highlighting the essential diplomacy and consensus-building required to heal national divisions after a prolonged period of civil conflict.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Repetition through the phrase "spake in the ears," which appears twice. This repetition underscores Abner's consistent and strategic reliance on private, persuasive diplomacy as his primary method for unifying the kingdom. It highlights the deliberate and calculated nature of his political maneuvering, emphasizing that the transition was not forced but negotiated. Similarly, the phrase "seemed good" is also repeated, reinforcing the critical importance of achieving perceived consensus and mutual benefit in the complex political negotiations. Furthermore, the use of Synecdoche is evident, where "Benjamin" and "Israel" represent not merely individual people but the entire tribal entities or the collective northern kingdom. This literary device symbolizes the broader political allegiances, power structures, and the collective will of the people that were at play in this significant transfer of power.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the intricate interplay between human agency and divine sovereignty in the unfolding of God's redemptive plan. While Abner acts out of a complex mix of personal ambition, astute strategic foresight, and perhaps a pragmatic recognition of David's divinely ordained destiny, his actions are undeniably instrumental in bringing about the unification of Israel under the king whom God had chosen. The careful diplomacy and consensus-building depicted here are not merely secular political machinations but serve as the very means through which God's long-standing promise to establish David's throne over all Israel is brought to fruition. It reminds us that God often uses the choices, talents, and even the self-interested motives of individuals to accomplish His overarching purposes, guiding historical events toward His desired end. This passage underscores the truth that God's plan is sovereignly accomplished, even through the complex and often imperfect actions of human agents.
REFLECTION AND APPLICATION
The narrative of Abner's strategic efforts to unify Israel under David offers profound insights into the nature of leadership, the process of reconciliation, and the often-complex paths through which God accomplishes His will. It teaches us that effective leadership often requires not just strength, vision, and conviction, but also astute diplomacy, the humility to listen to diverse perspectives, and the wisdom to build consensus, even among those who were once adversaries or held opposing views. For believers, this passage encourages us to recognize God's sovereign hand at work even in seemingly secular or politically charged situations. Just as Abner's actions, though driven by a mix of human motives, ultimately served God's divine purpose for David's kingdom, so too can God use diverse circumstances, individuals, and even our imperfect efforts to advance His kingdom today. We are called to pray for leaders in all spheres, to actively seek unity where division exists, and to trust that God's overarching plan will ultimately prevail, even amidst human complexities, imperfections, and the often-messy realities of life.
Questions for Reflection
FAQ
Why was it so important for Abner to speak specifically to "Benjamin" before approaching David?
Answer: It was critically important for Abner to secure the allegiance of Benjamin because it was King Saul's home tribe, and therefore, the primary stronghold of loyalty to Saul's defunct dynasty. Saul's power base and strongest support were deeply rooted within Benjamin, and their tribal identity was closely tied to his house. For David to truly be king over all Israel, he needed the willing support of Benjamin, not just Judah. Abner, a shrewd political operator, understood that bypassing Benjamin or failing to win their consent could lead to continued resistance, prolonged civil strife, and instability for David's nascent kingdom. By speaking "in the ears" of Benjamin, he was engaging in crucial, persuasive diplomacy with the tribal leaders, aiming to convince them that transferring their allegiance to David was not only in their best interest but also aligned with the divine will for a unified, stable kingdom, fulfilling the promise of God to David, as Abner himself acknowledged in 2 Samuel 3:9-10. This strategic move aimed to prevent further bloodshed and ensure a smoother, more legitimate transition of power for David.
CHRIST-CENTERED FULFILLMENT
The political unification of Israel under David, orchestrated in part by Abner's strategic diplomacy in 2 Samuel 3:19, serves as a profound foreshadowing of the ultimate spiritual unification achieved through Jesus Christ. Just as Abner brought together disparate tribes and factions under a single earthly king, Jesus, the greater Son of David, gathers people from every tribe, tongue, and nation into His eternal, spiritual kingdom. The "good" that Abner sought for Israel and Benjamin, a stable and unified earthly reign, finds its ultimate and perfect fulfillment in the "good news" of the gospel, which offers not merely political reconciliation but profound spiritual reconciliation between humanity and God (Romans 5:10). Christ's reign is not established through human political maneuvering, fragile alliances, or the consent of earthly powers, but through His perfect obedience, sacrificial death, and glorious resurrection, which effectively broke down the dividing wall of hostility between God and humanity, and between Jew and Gentile (Ephesians 2:14). He is the true King who makes "all things work together for good" for those who love Him and are called according to His purpose (Romans 8:28), drawing all people to Himself and establishing a kingdom that is not of this world, yet reigns eternally over all creation (John 18:36; Colossians 1:16-17). Thus, the earthly consolidation of power under David points to the spiritual and eternal dominion of Christ, who truly unites all who believe into one body, one Spirit, and one hope of their calling (Ephesians 4:4-6).