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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.
He had bound the people to himself freely in doing his duty; first, when during the division among the people he preferred to live like an exile at Hebron rather than to reign at Jerusalem; next, when he showed that he loved valor even in an enemy. He had also thought that justice should be shown to those who had borne arms against himself the same as to his own men. Again, he admired Abner, the bravest champion of the opposing side, while he was their leader and was yet waging war. Nor did he despise Abner when suing for peace, but honored him by a banquet. When killed by treachery, David mourned and wept for him. He followed him and honored his obsequies and evinced his good faith in desiring vengeance for the murder; for he handed on that duty to his son in the charge that he gave him, being anxious rather that the death of an innocent man should not be left unavenged than that any one should mourn for his own.
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SUMMARY
2 Samuel 3:20 marks a pivotal moment in the protracted civil war between the house of Saul and the house of David, detailing the arrival of Abner, Saul's former commander and chief supporter of Ish-bosheth, in Hebron to meet with King David. David's immediate and strategic response of hosting a grand feast for Abner and his twenty accompanying men serves as a powerful gesture of reconciliation, hospitality, and astute diplomacy, signaling a crucial step towards ending the internal conflict and consolidating the kingdom under David's unified rule.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Symbolism, primarily through the "feast." The act of sharing a communal meal, especially a lavish one, transcends its literal meaning to symbolize profound reconciliation, the forging of new alliances, and the establishment of peace after a period of bitter conflict. It serves as a powerful visual and communal representation of David's acceptance of Abner and the impending unity of the kingdom. There is also an element of Foreshadowing in this scene; the peaceful feast between former adversaries hints at the successful unification of Israel under David's reign that is soon to follow, despite the tragic events that will immediately precede it. Furthermore, the scene presents a subtle yet potent Contrast between the bloody and divisive civil war that has defined the previous chapters and this moment of peaceful, celebratory interaction, highlighting the dramatic shift towards a new era of potential unity and stability.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal encounter in 2 Samuel 3:20 resonates with profound theological truths about reconciliation, divine sovereignty, and the nature of true peace. David's act of making a feast for Abner, a formidable former adversary, mirrors God's own gracious initiative to reconcile humanity to Himself. Just as David extended grace and hospitality to bring about national unity, God, through Christ, offers reconciliation to those who were once His enemies, drawing them into a covenant relationship. This moment underscores that peace is not merely the absence of conflict but the active, intentional pursuit of unity and restoration, often requiring deliberate acts of grace, forgiveness, and hospitality. It reveals a divine pattern of overcoming enmity through generous welcome.
REFLECTION AND APPLICATION
The scene of David making a feast for Abner offers a timeless and profound blueprint for navigating conflict and fostering unity in our own lives, communities, and even nations. It challenges us to move beyond a mere cessation of hostilities to active, intentional, and gracious acts of reconciliation. David did not just tolerate Abner; he honored him with a feast, demonstrating a willingness to invest deeply in a new relationship built on trust and shared purpose. This teaches us that true peace often requires us to extend grace, humility, and genuine hospitality to those with whom we have been at odds, even when it feels counter-intuitive, risky, or undeserved. It calls us to prioritize the greater good of unity over personal grievances, past wrongs, or lingering resentments, recognizing that strategic acts of kindness can effectively disarm tension and open doors for profound transformation and healing. In our leadership roles, whether in family, church, or workplace, David's example reminds us that effective leadership is not solely about wielding power, but fundamentally about building bridges, fostering loyalty through respect and honor, and diligently creating environments where former divisions can be genuinely healed and new relationships forged.
Questions for Reflection
FAQ
Why did Abner, a powerful general who had fought against David, suddenly come to him?
Answer: Abner's decision to come to David was multifaceted and strategically driven. Primarily, it stemmed from a profound personal insult he received from Ish-bosheth, Saul's son, regarding Rizpah, one of Saul's concubines. Ish-bosheth accused Abner of having sexual relations with her, an act that could be interpreted as a claim to the throne and a direct challenge to Ish-bosheth's authority. This accusation deeply wounded Abner's pride and provided him with a compelling pretext to shift his allegiance. Furthermore, Abner, a shrewd political operator, recognized that the house of Saul was irrevocably weakening and that God's favor was clearly with David, as he explicitly told the elders of Israel in 2 Samuel 3:9-10. He astutely saw an opportunity to fulfill God's promise to David and secure a prominent position for himself in the new, unified kingdom, rather than clinging to a dying cause.
What was the significance of David making a "feast" for Abner and his men?
Answer: In ancient Near Eastern culture, a "feast" (Hebrew: mishteh) was far more than a casual meal; it was a formal, public, and highly symbolic act laden with meaning. By hosting a feast, David was not merely being polite or offering sustenance; he was extending a profound gesture of reconciliation, acceptance, and honor. It publicly signaled the definitive end of hostilities between the two factions and the beginning of a new, unified relationship, often implying the sealing of a covenant or a formal alliance. It was a powerful way to build trust, integrate Abner and his men into David's court, and demonstrate David's magnanimity and strategic wisdom in welcoming a powerful former adversary into his fold, thereby facilitating the crucial unification of Israel. This act served to publicly affirm David's authority and Abner's new allegiance.
Why is the detail "and twenty men with him" included in the verse?
Answer: The specific mention of "twenty men" highlights the formal and official nature of Abner's visit, underscoring its political weight. This was not a secret rendezvous or a solitary defection, but a delegation of significant size, befitting Abner's status as a powerful military leader who commanded respect and a retinue. It lent legitimacy and public visibility to the proceedings, ensuring that the reconciliation and the subsequent negotiations for unification were witnessed and understood as a major political event, rather than a mere personal meeting. This detail emphasized the authority and influence Abner carried in his mission to bring the northern tribes of Israel under David's kingship, solidifying the importance of the encounter.
CHRIST-CENTERED FULFILLMENT
The reconciliation and hospitality displayed by David in 2 Samuel 3:20, though an imperfect human act and ultimately complicated by Abner's tragic death, powerfully foreshadow the ultimate and perfect reconciliation offered through Jesus Christ. David, as an earthly king, extended an invitation to a former enemy to share a meal, symbolizing peace and unity. This finds its supreme fulfillment in Christ, the true and eternal King, who, by His sacrificial death on the cross, broke down the dividing wall of hostility not only between God and humanity but also between Jew and Gentile, creating one new humanity in Himself (Ephesians 2:14-16). He did not merely invite His enemies to a feast; He became the feast, offering His body and blood as the very means of reconciliation and new covenant communion. Through Him, God was pleased to reconcile all things to Himself, making peace by the blood of His cross (Colossians 1:19-20). Christ's ultimate act of divine hospitality is seen in His invitation to His table, the Lord's Supper, where He communes intimately with those who were once alienated from God and hostile in their minds. He is the Lamb of God who takes away the sin of the world, and through Him, we are invited to the glorious marriage supper of the Lamb, a future feast of eternal reconciliation and perfect communion with God. Just as David welcomed Abner, Christ welcomes all who come to Him in faith, transforming former enemies into beloved adopted children and co-heirs with Him, celebrating their return with a joyous feast, much like the father in the parable of the prodigal son who welcomed his repentant son with a fatted calf and celebration (Luke 15:23).