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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
2 Samuel 3:9 records a profound self-imprecatory oath by Abner, the commander of Saul's army, to King David. This pivotal declaration signifies Abner's strategic and theological shift in allegiance, acknowledging the divine ordination of David's kingship over all Israel and committing himself to actively bringing about this divinely appointed reality. It marks a critical turning point in the protracted civil war, setting the stage for the unification of the divided monarchy under David.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Samuel 3:9 is the Oath Formula, specifically a Self-Imprecatory Oath. This ancient Near Eastern convention is characterized by the speaker invoking a curse upon themselves if they do not fulfill their promise, dramatically emphasizing the gravity of Abner's commitment and his recognition of the divine will concerning David's kingship. Furthermore, the verse employs Foreshadowing, hinting at the imminent unification of the divided kingdom under David's rule, a significant turning point in Israel's history. There is also a subtle layer of Irony present, as Abner, despite his solemn oath and clear intent to fulfill it, is tragically assassinated by Joab (David's commander) before he can fully bring about the unification he promised, highlighting the unpredictable nature of human events even within the framework of divine sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 3:9 provides a powerful testament to God's ultimate sovereignty and the unwavering reliability of His divine promises. Even amidst the chaos of civil war, political maneuvering, and the complex interplay of human ambition and betrayal, God's preordained plan for David's kingship is seen unfolding, recognized even by an adversary like Abner. This verse underscores that God's purposes will prevail, often utilizing unexpected agents and circumstances to bring about His will. It also highlights the profound weight and sanctity of oaths and promises in biblical thought, reminding us that words carry immense power and are held accountable before God.
REFLECTION AND APPLICATION
Abner's dramatic shift in allegiance, driven by a recognition of God's sworn promise to David, offers profound lessons for believers today. It reminds us that God's sovereign plan is always at work, even when circumstances seem chaotic or contrary to His purposes. Just as Abner, an initial adversary, came to discern and align with God's will for David, we too are called to seek God's purposes in our lives and in the world around us, even if it means a significant change of course or a challenging realignment of our own priorities and allegiances. Furthermore, Abner's solemn oath underscores the biblical emphasis on integrity and the sanctity of our promises. In a world where commitments are often taken lightly, this verse challenges us to be people of our word, letting our "yes be yes" and our "no be no," reflecting the faithfulness of the God we serve. Our actions, like Abner's intended ones, should be in alignment with God's revealed will and promises, trusting that God will bring His ultimate purposes to fruition.
Questions for Reflection
FAQ
What is a "self-imprecatory oath," and why was it used in ancient times?
Answer: A self-imprecatory oath is a solemn vow in which the speaker invokes a curse upon themselves if they fail to uphold their promise. The phrase "So do God to Abner, and more also" is a classic example of this formula. It was used in ancient Near Eastern cultures to signify the utmost seriousness and binding nature of a commitment. By invoking divine judgment upon oneself, the oath-taker was essentially putting their life, well-being, or future in God's hands as collateral for their promise. This practice highlighted the profound respect for divine authority and the belief that God was the ultimate enforcer of covenants and vows, making such oaths incredibly powerful and legally binding in their cultural context.
Did Abner ultimately fulfill his oath to David?
Answer: Abner initiated the process of fulfilling his oath by meeting with David and beginning to persuade the elders of Israel to accept David as king. However, he was tragically and unexpectedly assassinated by Joab, David's commander, before he could fully complete the unification of the kingdom (as detailed in 2 Samuel 3:27). While Abner's life was cut short and he did not personally see the full realization of his promise, his actions and intentions set in motion the events that led to David's eventual reign over all Israel. Ultimately, God's sovereign plan for David's kingship prevailed, even through the complex and often violent human events that transpired.
CHRIST-CENTERED FULFILLMENT
The oath of Abner in 2 Samuel 3:9, acknowledging God's sworn promise to David, finds its ultimate and perfect fulfillment in Jesus Christ. The Davidic covenant, which Abner references, points directly to a greater King whose reign would be eternal and whose kingdom would know no end. Just as Abner sought to unify a divided Israel under David, Jesus, the true Son of David, came to unify a humanity divided by sin and alienation from God. He is the one to whom all authority in heaven and on earth has been given, and His reign is not merely over a physical nation but over all who believe, bringing them into one body, breaking down the dividing wall of hostility (as seen in Ephesians 2:14). The promises made to David for an enduring throne and an everlasting kingdom are perfectly realized in Christ, whose kingdom is spiritual and eternal, and whose reign will culminate in the establishment of God's perfect rule over all creation (foretold in Luke 1:32-33 and Revelation 11:15). Abner's oath, though made in a political context, serves as a poignant foreshadowing of the divine decree that would ultimately establish the King of kings, who truly unifies all things in Himself and whose word is eternally trustworthy.