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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 3:7 details a critical moment in the protracted civil war between the house of Saul, nominally led by Ishbosheth, and the burgeoning kingdom of David. This verse records Ishbosheth's furious accusation against Abner, Saul's former commander and the true power behind Ishbosheth's fragile throne, concerning Abner's appropriation of Rizpah, one of Saul's concubines. This seemingly personal act carried immense political weight in the ancient Near East, serving as a symbolic claim to the throne or a profound assertion of dominance over the royal household, thus igniting a confrontation that would ultimately lead to Abner's defection and accelerate the unification of Israel under David's righteous rule.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound significance and foreshadow future events. Symbolism is paramount, as Abner's act of taking Rizpah is not merely a personal indulgence but a potent symbol of his assertion of power and a veiled, yet unmistakable, claim to the throne, or at least to absolute dominance over the royal household. This act profoundly foreshadows the imminent collapse of Saul's house and Abner's subsequent defection, setting in motion the irreversible events that will lead to David's ultimate kingship over all Israel. There is also a strong element of irony in Ishbosheth, the weak, nominal king, confronting Abner, the strong, actual power-broker, over an act that symbolically asserts royal authority. Ishbosheth's accusation, while culturally and legally valid, tragically highlights his own political impotence and lack of true influence in the face of Abner's overwhelming power.
THEOLOGICAL AND THEMATIC CONNECTIONS
The incident in 2 Samuel 3:7, while deeply rooted in ancient political and cultural norms, offers profound theological and thematic insights that transcend its immediate context. It vividly illustrates the destructive nature of unchecked ambition, the corrupting influence of power, and the inherent instability of human leadership, particularly in a vacuum of legitimate, divinely appointed authority. Abner's actions, driven by a desire to assert his dominance and perhaps even to secure his own future, inadvertently become a crucial catalyst for God's sovereign plan to establish David's kingdom. Even amidst human sin, political machinations, and personal betrayals, the divine purpose for David's unified rule over Israel steadily unfolds, demonstrating God's ultimate control over history and human affairs. This narrative powerfully reminds us that God can use even the fractured and fallen actions of humanity to advance His redemptive purposes, proving His unwavering sovereignty over all of creation.
REFLECTION AND APPLICATION
The intricate power dynamics and symbolic actions in 2 Samuel 3:7, though culturally specific to ancient Israel, resonate with timeless truths about human nature, the pursuit of power, and the far-reaching consequences of ambition. We are soberly reminded that actions, even those seemingly personal or insignificant, can carry profound weight and trigger unforeseen consequences, especially when they touch upon issues of authority, respect, and perceived legitimacy within any community or organization. This narrative challenges us to critically examine our own motives when pursuing influence or exercising power, whether in our families, workplaces, churches, or broader societal spheres. Are our actions genuinely aimed at service, the common good, and the flourishing of others, or are they subtly (or overtly) designed to assert dominance, secure personal gain, or undermine those around us? The story also underscores the importance of discerning the true power structures at play in any given situation, recognizing that nominal titles do not always equate to actual authority. Ultimately, it invites us to trust in God's overarching sovereignty, knowing that even in the midst of human chaos, conflict, and sin, His divine purposes will ultimately prevail, bringing about His perfect will.
Questions for Reflection
FAQ
Was Abner's act purely sexual, or was it political?
Answer: While the act of "going in unto" a concubine certainly involved sexual relations, Abner's appropriation of Rizpah was primarily a political act, not merely a personal or sexual indulgence. In the ancient Near East, taking a deceased king's concubine was a highly symbolic gesture that implied a claim to the throne or, at the very least, a public assertion of dominance over the royal household and a challenge to the legitimate heir. It was a common way to demonstrate control over the former king's property and legacy. Ishbosheth's outrage was not simply about a personal slight but about a direct challenge to his already weak authority as king. This is clearly seen in other biblical accounts, such as Absalom's actions with David's concubines and Adonijah's request for Abishag in the early days of Solomon's reign, both of which were understood as veiled claims to the kingship.
Why was Ishbosheth so upset by Abner's actions, given that Abner was already the most powerful figure?
Answer: Ishbosheth was profoundly upset because Abner's act, though symbolic, was a direct, public, and deeply humiliating challenge to his nominal authority as king. Despite Abner being the true power behind the throne and the one who had installed Ishbosheth, Ishbosheth still held the title and the perceived legitimacy of Saul's heir. By taking Rizpah, Abner was not only disrespecting Ishbosheth's royal prerogative but also publicly demonstrating his own superior power and contempt for Ishbosheth's kingship. This act exposed Ishbosheth's vulnerability and Abner's de facto control, stripping away any remaining illusion of Ishbosheth's royal power. It was a profound humiliation and a direct threat to the very foundation of his fragile rule, ultimately leading to the confrontation that would seal the fate of Saul's house and accelerate the transition of power to David.
CHRIST-CENTERED FULFILLMENT
The chaotic and sin-laden power struggles depicted in 2 Samuel 3:7, which ultimately lead to the demise of Saul's house and the establishment of David's kingdom, powerfully foreshadow the ultimate need for a King whose reign is not built on human ambition, political maneuvering, or symbolic claims of earthly power, but on divine authority and perfect righteousness. The instability, internal strife, and moral compromises that plagued Saul's earthly kingdom highlight the brokenness of all human systems and the futility of seeking lasting peace or justice apart from God's perfect rule. In stark contrast to Abner's self-serving appropriation of power, Jesus, the true Son of David and the promised Messiah (Matthew 1:1), "took" upon himself not symbols of earthly dominion, but the very nature of a servant (Philippians 2:7) and the crushing burden of humanity's sin (Isaiah 53:4-6). His kingdom is "not of this world" (John 18:36), established through self-sacrificial love rather than political conquest or military might. He is the true "Lamb of God, who takes away the sin of the world!" (John 1:29), offering a reign of grace, peace, and eternal stability that transcends all the temporal and corruptible kingdoms of humankind, bringing true reconciliation and redemption.