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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
This verse vividly captures the explosive indignation of Abner, the formidable commander of Saul's army, in response to an accusation from Ishbosheth, Saul's son and the reigning king over Israel. Ishbosheth had charged Abner with illicit relations with Rizpah, one of Saul's concubines—an act widely perceived as a symbolic claim to the throne. Abner, who had been the architect and sustainer of Ishbosheth's fragile kingdom, views this accusation as a profound insult to his honor and a gross underestimation of his power and loyalty, leading to a pivotal shift in his allegiance that would ultimately pave the way for David's undisputed reign over all Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage makes effective use of several literary devices to convey Abner's intense emotion and the dramatic turning point. A prominent device is Rhetorical Question, particularly "Am I a dog's head?" and the concluding "that thou chargest me to day with a fault concerning this woman?" These are not questions seeking information but rather powerful expressions of indignation, disbelief, and a forceful assertion of Abner's wounded honor and perceived injustice. They serve to highlight the absurdity and insult of Ishbosheth's accusation from Abner's perspective, demanding a recognition of his true status and contributions. Hyperbole is also evident in Abner's self-debasement to "a dog's head," an exaggerated comparison designed to emphasize the extreme nature of the insult and his profound outrage. This vivid, culturally charged imagery underscores the depth of his fury and the complete lack of respect he feels from Ishbosheth. Finally, there is a strong element of Irony. Ishbosheth's accusation, intended to assert his authority and perhaps control Abner, ironically backfires completely, leading to Abner's immediate decision to abandon him and transfer the kingdom to David, thereby sealing Ishbosheth's fate. The very action meant to secure Ishbosheth's power ultimately ensures its collapse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Abner's explosive reaction in 2 Samuel 3:8, while rooted in personal pride and a cultural emphasis on honor, serves as a powerful illustration of divine sovereignty working through human agency, even flawed and self-serving agency. Ishbosheth's baseless accusation, driven by insecurity, and Abner's furious response, fueled by wounded pride, are deeply human acts. Yet, these very human conflicts and decisions become the catalyst for God's long-ordained plan to establish David as king over all Israel. This narrative reminds us that God's purposes are not thwarted by human sin or folly, but can, in fact, utilize them to bring about His will. It underscores the profound truth that "The king's heart is a stream of water in the hand of the Lord; he turns it wherever he will" Proverbs 21:1. God's ultimate plan for David's kingdom was not derailed but rather advanced by these very human failings.
REFLECTION AND APPLICATION
Abner's story in 2 Samuel 3:8 offers profound insights into the destructive power of unchecked anger and pride, and the far-reaching consequences of careless words. Ishbosheth's accusation, whether true or false, demonstrates the danger of making charges that alienate key allies and undermine trust, leading to the collapse of his own fragile kingdom. For us, this serves as a potent reminder to guard our tongues and consider the impact of our words, especially when we are in positions of authority or influence. Our words have the power to build up or tear down, to foster loyalty or ignite betrayal. Conversely, Abner's pride, though understandable given the profound insult, led him to make a momentous decision out of rage, highlighting how even justified anger, when unmanaged, can lead to actions with unintended and often negative consequences. Yet, amidst this human drama of pride, power, and betrayal, we also glimpse the unwavering hand of God. His ultimate plan for David's kingdom was not derailed but rather advanced by these very human failings. This encourages us to trust in God's sovereignty even when circumstances seem chaotic or driven by human sin, reminding us that He can orchestrate His purposes through any means, ultimately working all things for the good of those who love Him and are called according to His purpose.
Questions for Reflection
FAQ
Why was Abner so angry about the accusation concerning Rizpah?
Answer: Abner's anger stemmed from multiple layers of insult and perceived injustice. First, in ancient Near Eastern culture, taking a king's concubine was often seen as a symbolic act of claiming the throne, implying treason. Ishbosheth's accusation, therefore, was a direct attack on Abner's loyalty and honor. Second, Abner had been the primary architect and military force behind Ishbosheth's reign, essentially propping up the house of Saul against David's rising power (see 2 Samuel 2:8-10). For Ishbosheth to accuse him of such a demeaning and treasonous act, after all his loyal service, was a profound insult to his immense contribution and status. Abner felt his indispensable role was being utterly disregarded and his honor publicly shamed, leading to his explosive "dog's head" retort.
What is the significance of "dog's head" in this context?
Answer: The phrase "dog's head" (Hebrew: רֹאשׁ־כֶּלֶב, rosh-kelev) was a grave and deeply offensive insult in ancient Israelite culture. Unlike in some modern cultures where dogs are beloved companions, dogs in the ancient Near East were generally viewed as scavengers, unclean animals, and symbols of contempt, humiliation, and worthlessness. To be called a "dog's head" was to be equated with the lowest form of existence, utterly devoid of honor, power, or dignity. Abner's use of this rhetorical question ("Am I a dog's head?") powerfully conveys his outrage at being treated as if he were a contemptible, powerless servant, rather than the mighty military commander who had single-handedly sustained Ishbosheth's kingdom. It signifies the ultimate degradation of his status and a profound assault on his honor.
CHRIST-CENTERED FULFILLMENT
The dramatic events surrounding Abner's shift in allegiance, though rooted in human pride and political maneuvering, ultimately serve as a powerful testament to God's unwavering sovereignty and His unfolding plan for the establishment of a righteous kingdom. Abner's decision to "transfer the kingdom from the house of Saul to David" 2 Samuel 3:9-10 was a crucial step in fulfilling God's promise to David, a promise that pointed forward to an even greater King and an eternal kingdom. Just as God used the flawed actions of human agents to establish David's earthly reign, so too did He orchestrate the entire sweep of redemptive history to bring forth the ultimate Son of David, Jesus Christ. The political transfer of power from a failing, disobedient line (Saul) to a chosen, anointed king (David) foreshadows the spiritual transfer of authority from the dominion of darkness to the glorious kingdom of God's beloved Son Colossians 1:13. Christ, the true "Lamb of God" John 1:29, willingly laid down His life, not out of human pride or anger, but out of perfect obedience and divine love, thereby securing a kingdom that will never end Luke 1:32-33. The chaos of 2 Samuel 3:8 ultimately points to the perfect order and eternal peace found in the reign of our Lord Jesus Christ, whose kingdom is not of this world John 18:36, yet rules over all, bringing true justice and lasting reconciliation.