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Commentary on 2 Samuel 3 verses 22–39
We have here an account of the murder of Abner by Joab, and David's deep resentment of it.
I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service when Abner was with David, pursuing a troop, either of Philistines or of Saul's party; but, upon his return, he was informed that Abner was just gone (Sa2 3:22, Sa2 3:23), and that a great many kind things had passed between David and him. He had all the reason in the world to be satisfied of David's prudence and to acquiesce in the measures he took, knowing him to be a wise and good man himself and under a divine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bosheth's, he chides David, and reproaches him to his face as impolitic (Sa2 3:24, Sa2 3:25): What hast thou done? As if David were accountable to him for what he did: "Why hast thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more that Joab had impudence enough to give such an affront to his prince or that David had patience enough to take it. He does, in effect, call David a fool when he tells him he knew Abner came to deceive him and yet he trusted him. We find no answer that David gave him, not because he feared him, as Ish-bosheth did Abner (Sa2 3:11), but because he despised him, or because Joab had not so much good manners as to stay for an answer.
II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some further instructions, is intimated in that, but David knew it not, Sa2 3:26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and, when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said when he slew Asahel, How shall I hold up my face to Joab thy brother? (Sa2 2:22), and there Joab murdered him (Sa2 3:27), and it is intimated (Sa2 3:30) that Abishai was privy to the design, and was aiding and abetting, and would have come in to his brother's assistance if there had been occasion; he is therefore charged as an accessary: Joab and Abishai slew Abner, though perhaps he only knew it who is privy to the thoughts and intents of men's hearts. Now in this, 1. It is certain that the Lord was righteous. Abner had maliciously, and against the convictions of his conscience, opposed David. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really from a principle of pride, and revenge, and impatience of control. God will not therefore use so bad a man, though David might, in so good a work as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But, 2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's own heart, but could not have those about him, no, not in places of the greatest trust, after his own heart. Many a good prince, and a good master, has been forced to employ bad men. (1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood (Sa2 3:27, Sa2 3:30); but Abner slew Asahel in an open war, wherein Abner indeed had given the challenge, but Joab himself had accepted it and had slain many of Abner's friends. He did it likewise in his own defence, and not till he had given him fair warning (which he would not take), and he did it with reluctancy; but Joab here shed the blood of war in peace, Kg1 2:5. (2.) That which we have reason to think was at the bottom of Joab's enmity to Abner made it much worse. Joab was now general of David's forces; but, if Abner should come into his interest, he would possibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood than the thoughts of a rival. (3.) He did it treacherously, and under pretence of speaking peaceably to him, Deu 27:24. Had he challenged him, he would have done like a soldier; but to assassinate him was done villainously and like a coward. His words were softer than oil, yet were they drawn swords, Psa 55:21. Thus he basely slew Amasa, Sa2 20:9, Sa2 20:10. (4.) The doing of it was a great affront and injury to David, who was now in treaty with Abner, as Joab knew. Abner was now actually in his master's service, so that, through his side, he struck at David himself. (5.) It was a great aggravation of the murder that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the place of judgment and the place of concourse, to that he did it in defiance of justice, both the just sentence of the magistrates and the just resentment of the crowd, as one that neither feared God nor regarded men, but thought himself above all control: and Hebron was a Levites' city and a city of refuge.
III. David laid deeply to heart and in many ways expressed his detestation of this execrable villany.
1.He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did (and the rather because he went so long unpunished), he here solemnly appeals to God concerning his innocency: I and my kingdom are guiltless (and my kingdom is so because I am so) before the Lord for ever, Sa2 3:28. It is a comfort to be able to say, when any bad thing is done, that we had no hand in it. We have not shed this blood, Deu 21:7. However we may be censured or suspected, our hearts shall not reproach us.
2.He entailed the curse for it upon Joab and his family (Sa2 3:29): "Let it rest on the head of Joab. Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race." This intimates that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But methinks a resolute punishment of the murderer himself would better have become David than this passionate imprecation of God's judgments upon his posterity.
3.He called upon all about him, even Joab himself, to lament the death of Abner (Sa2 3:31): Rend your clothes and mourn before Abner, that is, before the hearse of Abner, as Abraham is said to mourn before his dead (Gen 23:2, Gen 23:3), and he gives a reason why they should attend his funeral with sincere and solemn mourning (Sa2 3:38), because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him a prince and a great man. When he could not call him a saint or a good man, he said nothing of that, but what was true he gave him the praise of, though he had been his enemy, that he was a prince and a great man. "Such a man has fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare and could so ill be spared." (1.) Let them all lament it. The humbling change death puts all men under is to be lamented, especially as affecting princes and great men. Alas! alas! (see Rev 18:10) how mean, how little, are those made by death who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others. (2.) Let Joab, in a particular manner, lament it, which he has less heart but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate the murder with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp he lies. Sit divus, modo non sit vivus - Let him be canonized, so that he be but killed.
4.David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier (Sa2 3:31) and wept at the grave, Sa2 3:32. Though Abner had been his enemy, and might possibly have proved no very firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. What he said over the grave fetched fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full (Sa2 3:33, Sa2 3:34): Died Abner as a fool dieth? (1.) He speaks as one vexed that Abner was fooled out of his life, that so great a man as he, so famed for conduct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as himself to be able to turn the scale of a trembling government, his head full of great projects and great prospects, to see him made a fool of by a base rival, and falling on a sudden a sacrifice to his ambition and jealousy - this stains the pride of all glory, and should put one out of conceit with worldly grandeur. Put not your trust in princes, Psa 146:3, Psa 146:4. And let us therefore make that sure which we cannot be fooled out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence than to our own prudence for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless and the wisest die as fools! Or, (2.) He speaks as one boasting that Abner did not fool himself out of his life: "Died Abner as a fool dies? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, nor his feet fettered, as those of malefactors are: Abner falls not before just men, by a judicial sentence; but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as Nabal died? so the Septuagint reads it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the spear, after fair warning, but he was struck by surprise. Note, It is a sad thing to die like a fool, as those do that in any way shorten their own days, and much more those that make no provision for another world.
5.He fasted all that day, and would by no means be persuaded to eat any thing till night, Sa2 3:35. It was then the custom of great mourners to refrain for the time from bodily refreshments, as Sa2 1:12; Sa1 31:13. How incongruous is it then to turn the house of mourning into a house of feasting! This respect which David paid to Abner was very pleasing to the people and satisfied them that he was not, in the least, accessory to the murder (Sa2 3:36, Sa2 3:37), of which he was solicitous to avoid the suspicion, lest Joab's villany should make him odious, as that of Simeon and Levi did Jacob, Gen 34:30. On this occasion it is said, Whatever the king did pleased all the people. This intimates, (1.) His good affection to them. He studied to please them in every thing and carefully avoided what might be disobliging. (2.) Their good opinion of him. They thought every thing he did well done. Such a mutual willingness to please, and easiness to be pleased, will make every relation comfortable.
6.He bewailed it that he could not with safety do justice on the murderers, Sa2 3:30. He was weak, his kingdom was newly planted, and a little shake would overthrow it. Joab's family had a great interest, were bold and daring, and to make them his enemies now might be of bad consequence. These sons of Zeruiah were too hard for him, too big for the law to take hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed (Gen 9:6), David bears the sword in vain, and contents himself, as a private person, to leave them to the judgment of God: The Lord shall reward the doer of evil according to his wickedness. Now this is a diminution, (1.) To David's greatness. He is anointed king, and yet is kept in awe by his own subjects, and some of them are too hard for him. Who would be fond of power when a man may have the name of it, and must be accountable for it, and yet be hampered in the use of it? (2.) To David's goodness. He ought to have done his duty, and trusted God with the issue. Fiat justitia, ruat coelum - Let justice be done, though the heavens should fall asunder. If the law had had its course against Joab, perhaps the murder of Ishbosheth, Amnon, and others, would have been prevented. It was carnal policy and cruel pity that spared Joab. Righteousness supports the throne and will never shake it. Yet it was only a reprieve that David gave to Joab; on his death-bed he left it to Solomon (who could the better wield the sword of justice because he had no occasion to draw the sword of war) to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last. David preferred Abner's son Jaasiel, Ch1 27:21.
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SUMMARY
Second Samuel 3:26 marks a critical and deceptive turning point in David's nascent reign, detailing the immediate and unauthorized actions of Joab, David's military commander. Following a tense confrontation with David over Abner's peaceful departure, Joab secretly dispatches messengers to recall Abner, who had just left David's presence. Abner is brought back from the well of Sirah, completely unaware of Joab's vengeful intentions, while David remains entirely ignorant of the scheme. This pivotal verse sets the stage for Abner's tragic and treacherous murder, powerfully highlighting Joab's ruthless agenda and David's complete innocence in the unfolding tragedy.
CONTEXT
Literary Context: This verse is strategically placed at a crucial juncture in the narrative of David's consolidation of power and the unification of Israel. Immediately prior, Abner, the former general of Saul's army and now Ish-bosheth's commander, has defected to David, pledging to bring all Israel under David's rule. David had received Abner with honor, made a covenant of peace with him, and sent him away in peace, a significant step towards national unity (2 Samuel 3:12-21). Joab, David's fiercely loyal but notoriously ruthless general, returns from a successful raid to discover Abner's visit and departure. Enraged by what he perceives as a dangerous political misstep by David and, more potently, driven by a personal vendetta for Abner's killing of his brother Asahel (2 Samuel 2:23), Joab confronts David, accusing him of folly for trusting Abner (2 Samuel 3:24-25). Verse 26 directly follows this heated exchange, revealing Joab's immediate, clandestine, and decisive move to undermine David's peace efforts and exact his personal revenge. It is the lynchpin that precipitates the tragic events of the chapter.
Historical & Cultural Context: The period depicted in 2 Samuel is one of intense political flux and the arduous process of unifying disparate Israelite tribes under a centralized monarchy. Central to understanding Joab's actions is the ancient Near Eastern cultural institution of "blood feuds" or "blood vengeance" (Hebrew: גּוֹאֵל הַדָּם, go'el haddam). This practice mandated that the nearest male relative of a slain person was obligated to kill the slayer, even if the death was accidental, unless the slayer sought refuge in a designated city of refuge (Numbers 35). Joab's actions are explicitly driven by this cultural imperative to avenge Asahel's death, despite Abner's clear assertion that the killing was in self-defense during battle and a plea for Asahel to turn back (2 Samuel 2:22-23). The "well of Sirah" (Hebrew: בֹּור הַסִּרָה, bor hassirah) indicates a recognizable landmark, likely a prominent cistern or watering hole, located not far from Hebron, David's capital at the time. This geographical detail underscores Abner's trust and vulnerability; he was still within easy reach, making Joab's swift and deceptive recall possible.
Key Themes: Several profound themes converge and are illuminated by this pivotal verse. The most prominent is betrayal and treachery, as Joab deliberately deceives Abner, luring him back under false pretenses despite David's solemn covenant of peace. This highlights the dangerous political maneuvering, unchecked ambition, and personal vendettas that perpetually threatened the stability of the early monarchy. Closely intertwined is the theme of revenge and blood guilt, where Joab's personal desire to avenge his brother's death overrides the greater good of national unity and perpetuates a destructive cycle of violence. This act would bring further complications and bloodguilt upon Joab's house. Crucially, the phrase "but David knew [it] not" introduces the vital theme of David's integrity and innocence, serving to explicitly absolve David of any complicity in Abner's subsequent murder. This detail is essential for understanding David's genuine desire for peace and unity, contrasting sharply with Joab's ruthless methods, and sets the stage for David's lament and condemnation of Joab later in the chapter (2 Samuel 3:31-39). Finally, the incident reveals the complexities of power and authority within David's nascent kingdom, where even his trusted commander acted independently and against his king's wishes, illustrating the profound challenges of asserting central authority and control over powerful subordinates.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent Literary Devices to heighten its impact and clarify the narrative. Dramatic Irony is powerfully at play, as the reader is made aware of Joab's malicious intent and David's complete ignorance, creating intense tension and tragically foreshadowing the doom into which Abner, unsuspecting, walks. The phrase "but David knew [it] not" functions as a crucial Narrative Aside or Authorial Intervention, directly addressing the reader to clarify David's blamelessness and to shape the reader's perception of the king, ensuring his moral integrity is maintained despite the actions of his subordinate. This also serves as a stark Contrast between David's genuine desire for peace and national unity and Joab's vengeful, ruthless pragmatism. Furthermore, the entire sequence serves as potent Foreshadowing, as Abner's deceptive recall directly leads to his assassination, setting the stage for the intense emotional and political repercussions that follow in the chapter and throughout David's reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, with Joab's deceptive recall of Abner, serves as a stark biblical example of how personal vendettas, unchecked ambition, and a flawed understanding of justice can derail God's purposes for peace and unity. While David genuinely sought to establish a unified kingdom under divine guidance, Joab's actions, driven by a culturally sanctioned but spiritually deficient desire for revenge, introduced further bloodshed, instability, and moral compromise into the nascent monarchy. It highlights the tension between human will and divine plan, demonstrating how individual sin can complicate even righteous leadership and impede the progress of God's kingdom. The narrative implicitly critiques the destructive cycle of violence, emphasizing that even "justified" revenge, from a human perspective, can lead to greater sin and bloodguilt, contrasting sharply with the divine call to trust God for ultimate justice and to pursue reconciliation and peace.
REFLECTION AND APPLICATION
The tragic events initiated in 2 Samuel 3:26 offer profound and enduring lessons for contemporary believers and leaders. Joab's actions serve as a sobering reminder of the destructive power of unaddressed personal grievances and the inherent danger of allowing bitterness or a sense of "justified" revenge to override wisdom, peace, and even the expressed will of legitimate authority. It challenges us to deeply examine our own motives when we act, particularly when we feel wronged or perceive an injustice. Are our actions driven by a genuine desire for reconciliation, the greater good, and God's glory, or by a self-serving need to settle scores, protect our own interests, or exact retribution? The narrative also underscores the complexities of leadership, even for a "man after God's own heart" like David. Even good intentions and righteous endeavors can be undermined by the independent, sinful actions of those within one's sphere of influence, highlighting the perpetual need for discernment, clear communication, and the courage to confront wrongdoing, even when it comes from trusted allies or powerful subordinates. For us, it is a compelling call to actively break cycles of animosity, to forgive as we have been forgiven, and to seek justice through righteous, God-honoring means, rather than perpetuating harm or taking matters into our own hands.
Questions for Reflection
FAQ
Why was Joab so determined to kill Abner, even against David's apparent wishes?
Answer: Joab's primary motivation was a deeply ingrained cultural imperative: blood vengeance. Abner had killed Joab's brother, Asahel, in battle (2 Samuel 2:23). While Abner claimed it was in self-defense and pleaded with Asahel to turn back, Joab, as the "avenger of blood," felt culturally and personally obligated to retaliate. His determination stemmed from this personal vendetta, coupled with a pragmatic concern for David's security, as he viewed Abner's defection with suspicion, accusing him of being a spy (2 Samuel 3:25). This combination of personal honor and perceived political threat fueled his ruthless resolve.
What was the significance of the "well of Sirah"?
Answer: The "well of Sirah" (Hebrew: בֹּור הַסִּרָה, bor hassirah) was likely a recognizable landmark, a cistern or watering hole, located not far from Hebron, David's capital at the time. Its mention indicates that Abner had only just begun his journey back to unite Israel under David. The fact that he was recalled from this specific, nearby location underscores how quickly Joab acted and how unsuspecting Abner was. Abner, having just made a covenant of peace with David and been sent away peacefully, would have felt safe returning to an apparent summons, making the location a poignant symbol of his vulnerability and Joab's profound treachery.
Did David ever punish Joab for Abner's murder?
Answer: While David publicly lamented Abner's death, cursed Joab and his house (2 Samuel 3:28-29), and emphatically declared his own innocence, he did not immediately punish Joab. David acknowledged that Joab and his brothers were "too hard" for him (2 Samuel 3:39), indicating Joab's powerful position as military commander and his strong influence over the army. David likely feared that punishing Joab at this early, sensitive stage of his reign, when his kingdom was still consolidating, would destabilize his rule. However, on his deathbed, David explicitly instructed his son Solomon to deal with Joab for his past deeds, including the murders of Abner and Amasa (1 Kings 2:5-6). Solomon later had Joab executed, fulfilling David's deferred justice.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Abner's betrayal and murder, initiated by Joab's deceptive recall in 2 Samuel 3:26, finds profound Christ-centered fulfillment in several ways. The pervasive cycle of violence, betrayal, and bloodguilt so prevalent in the Old Testament, where even well-intentioned leaders like David are undermined by the sin of those around them, points to humanity's desperate need for a perfect King. David, though innocent of Abner's blood, was ultimately powerless to prevent Joab's treachery or fully enforce justice in his nascent kingdom, highlighting the limitations of even the best human rulers. This contrasts sharply with Jesus Christ, the true King, whose kingdom "is not of this world" (John 18:36), and who perfectly embodies righteousness, justice, and unwavering authority. Abner, innocent and trusting, was lured back to his death by deception; this foreshadows the ultimate innocent victim, Jesus Christ, who was betrayed by one of His own disciples (Matthew 26:47-50) and led to His unjust execution. Unlike Abner, whose death perpetuated a cycle of vengeance and instability, Christ's sacrificial death on the cross broke the power of sin and death, offering true reconciliation and forgiveness, thereby ending the ultimate blood feud between humanity and God (Colossians 1:19-20). The peace that David sought to establish through covenant with Abner, only to have it shattered by human sin and vengeful acts, is fully and eternally realized in the person and work of Christ, who is our peace (Ephesians 2:14). He is the Lamb of God who takes away the sin of the world (John 1:29), not through vengeance or political maneuvering, but through perfect love and self-sacrifice.