2 Samuel 14
KingComments2 Samuel 14:1
Joab Stops the Pursuit
Joab is too much a military man not to accept Abner’s proposal. Continuing the battle would cost many men their lives. He also rightly accuses Abner of having had to speak these words much earlier. Then there would have been no battle with the many unnecessary losses. As a sign that the pursuit can be stopped and the battle can stop, Joab blows the trumpet. Abner and his men can then return to Mahanaim where Abner made Ish-bosheth king (2 Samuel 2:8-9).
The balance of losses is drawn up. Twenty men, including Asahel, were killed by David’s men. Of the men of Abner eighteen times as many men have died. Asahel receives a special mention among the fallen. He gets a special burial. He is buried in his father’s tomb in Bethlehem. The others will probably have been buried on the battlefield.
Just like Abner and his men, Joab and his men walk all night long. They reach Hebron as the light begins to come. That is a nice combination. Hebron means ‘fellowship’. Fellowship with God is only possible in the light. That the light begins to come has something to do with the dawning of a new day or period for the people of God. The first rays of sunshine of the establishment of David’s kingship can be seen. Unfortunately, Joab is not a man in whose life much can be seen of dealing with God. He is someone who is only interested in his own advantage. This will become clear later.
The history in this chapter can be applied practically as follows. It is about allowing the Lord Jesus to establish His dominion in our lives and in exercising that dominion getting full freedom from us. If there are other forces working in our lives that stop this, we may ask Him if He wants us to learn to deal with them in the right way.
Also, for the establishment and exercise of His authority among His people we have to work in a way that suits Him. If other forces are working in that area, we can ask Him to teach us how to deal with them. Men like Joab don’t always set the good example.
Let us pray that we will be kept in direct dependence on the Lord Himself. Let us also pray that we will be kept from going with them in a battle that only produce losers. We must learn to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7), with the right weapons and methods (2 Timothy 2:5).
2 Samuel 14:2
Joab Stops the Pursuit
Joab is too much a military man not to accept Abner’s proposal. Continuing the battle would cost many men their lives. He also rightly accuses Abner of having had to speak these words much earlier. Then there would have been no battle with the many unnecessary losses. As a sign that the pursuit can be stopped and the battle can stop, Joab blows the trumpet. Abner and his men can then return to Mahanaim where Abner made Ish-bosheth king (2 Samuel 2:8-9).
The balance of losses is drawn up. Twenty men, including Asahel, were killed by David’s men. Of the men of Abner eighteen times as many men have died. Asahel receives a special mention among the fallen. He gets a special burial. He is buried in his father’s tomb in Bethlehem. The others will probably have been buried on the battlefield.
Just like Abner and his men, Joab and his men walk all night long. They reach Hebron as the light begins to come. That is a nice combination. Hebron means ‘fellowship’. Fellowship with God is only possible in the light. That the light begins to come has something to do with the dawning of a new day or period for the people of God. The first rays of sunshine of the establishment of David’s kingship can be seen. Unfortunately, Joab is not a man in whose life much can be seen of dealing with God. He is someone who is only interested in his own advantage. This will become clear later.
The history in this chapter can be applied practically as follows. It is about allowing the Lord Jesus to establish His dominion in our lives and in exercising that dominion getting full freedom from us. If there are other forces working in our lives that stop this, we may ask Him if He wants us to learn to deal with them in the right way.
Also, for the establishment and exercise of His authority among His people we have to work in a way that suits Him. If other forces are working in that area, we can ask Him to teach us how to deal with them. Men like Joab don’t always set the good example.
Let us pray that we will be kept in direct dependence on the Lord Himself. Let us also pray that we will be kept from going with them in a battle that only produce losers. We must learn to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7), with the right weapons and methods (2 Timothy 2:5).
2 Samuel 14:3
Joab Stops the Pursuit
Joab is too much a military man not to accept Abner’s proposal. Continuing the battle would cost many men their lives. He also rightly accuses Abner of having had to speak these words much earlier. Then there would have been no battle with the many unnecessary losses. As a sign that the pursuit can be stopped and the battle can stop, Joab blows the trumpet. Abner and his men can then return to Mahanaim where Abner made Ish-bosheth king (2 Samuel 2:8-9).
The balance of losses is drawn up. Twenty men, including Asahel, were killed by David’s men. Of the men of Abner eighteen times as many men have died. Asahel receives a special mention among the fallen. He gets a special burial. He is buried in his father’s tomb in Bethlehem. The others will probably have been buried on the battlefield.
Just like Abner and his men, Joab and his men walk all night long. They reach Hebron as the light begins to come. That is a nice combination. Hebron means ‘fellowship’. Fellowship with God is only possible in the light. That the light begins to come has something to do with the dawning of a new day or period for the people of God. The first rays of sunshine of the establishment of David’s kingship can be seen. Unfortunately, Joab is not a man in whose life much can be seen of dealing with God. He is someone who is only interested in his own advantage. This will become clear later.
The history in this chapter can be applied practically as follows. It is about allowing the Lord Jesus to establish His dominion in our lives and in exercising that dominion getting full freedom from us. If there are other forces working in our lives that stop this, we may ask Him if He wants us to learn to deal with them in the right way.
Also, for the establishment and exercise of His authority among His people we have to work in a way that suits Him. If other forces are working in that area, we can ask Him to teach us how to deal with them. Men like Joab don’t always set the good example.
Let us pray that we will be kept in direct dependence on the Lord Himself. Let us also pray that we will be kept from going with them in a battle that only produce losers. We must learn to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7), with the right weapons and methods (2 Timothy 2:5).
2 Samuel 14:4
Joab Stops the Pursuit
Joab is too much a military man not to accept Abner’s proposal. Continuing the battle would cost many men their lives. He also rightly accuses Abner of having had to speak these words much earlier. Then there would have been no battle with the many unnecessary losses. As a sign that the pursuit can be stopped and the battle can stop, Joab blows the trumpet. Abner and his men can then return to Mahanaim where Abner made Ish-bosheth king (2 Samuel 2:8-9).
The balance of losses is drawn up. Twenty men, including Asahel, were killed by David’s men. Of the men of Abner eighteen times as many men have died. Asahel receives a special mention among the fallen. He gets a special burial. He is buried in his father’s tomb in Bethlehem. The others will probably have been buried on the battlefield.
Just like Abner and his men, Joab and his men walk all night long. They reach Hebron as the light begins to come. That is a nice combination. Hebron means ‘fellowship’. Fellowship with God is only possible in the light. That the light begins to come has something to do with the dawning of a new day or period for the people of God. The first rays of sunshine of the establishment of David’s kingship can be seen. Unfortunately, Joab is not a man in whose life much can be seen of dealing with God. He is someone who is only interested in his own advantage. This will become clear later.
The history in this chapter can be applied practically as follows. It is about allowing the Lord Jesus to establish His dominion in our lives and in exercising that dominion getting full freedom from us. If there are other forces working in our lives that stop this, we may ask Him if He wants us to learn to deal with them in the right way.
Also, for the establishment and exercise of His authority among His people we have to work in a way that suits Him. If other forces are working in that area, we can ask Him to teach us how to deal with them. Men like Joab don’t always set the good example.
Let us pray that we will be kept in direct dependence on the Lord Himself. Let us also pray that we will be kept from going with them in a battle that only produce losers. We must learn to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7), with the right weapons and methods (2 Timothy 2:5).
2 Samuel 14:5
Joab Stops the Pursuit
Joab is too much a military man not to accept Abner’s proposal. Continuing the battle would cost many men their lives. He also rightly accuses Abner of having had to speak these words much earlier. Then there would have been no battle with the many unnecessary losses. As a sign that the pursuit can be stopped and the battle can stop, Joab blows the trumpet. Abner and his men can then return to Mahanaim where Abner made Ish-bosheth king (2 Samuel 2:8-9).
The balance of losses is drawn up. Twenty men, including Asahel, were killed by David’s men. Of the men of Abner eighteen times as many men have died. Asahel receives a special mention among the fallen. He gets a special burial. He is buried in his father’s tomb in Bethlehem. The others will probably have been buried on the battlefield.
Just like Abner and his men, Joab and his men walk all night long. They reach Hebron as the light begins to come. That is a nice combination. Hebron means ‘fellowship’. Fellowship with God is only possible in the light. That the light begins to come has something to do with the dawning of a new day or period for the people of God. The first rays of sunshine of the establishment of David’s kingship can be seen. Unfortunately, Joab is not a man in whose life much can be seen of dealing with God. He is someone who is only interested in his own advantage. This will become clear later.
The history in this chapter can be applied practically as follows. It is about allowing the Lord Jesus to establish His dominion in our lives and in exercising that dominion getting full freedom from us. If there are other forces working in our lives that stop this, we may ask Him if He wants us to learn to deal with them in the right way.
Also, for the establishment and exercise of His authority among His people we have to work in a way that suits Him. If other forces are working in that area, we can ask Him to teach us how to deal with them. Men like Joab don’t always set the good example.
Let us pray that we will be kept in direct dependence on the Lord Himself. Let us also pray that we will be kept from going with them in a battle that only produce losers. We must learn to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7), with the right weapons and methods (2 Timothy 2:5).
2 Samuel 14:6
Joab Stops the Pursuit
Joab is too much a military man not to accept Abner’s proposal. Continuing the battle would cost many men their lives. He also rightly accuses Abner of having had to speak these words much earlier. Then there would have been no battle with the many unnecessary losses. As a sign that the pursuit can be stopped and the battle can stop, Joab blows the trumpet. Abner and his men can then return to Mahanaim where Abner made Ish-bosheth king (2 Samuel 2:8-9).
The balance of losses is drawn up. Twenty men, including Asahel, were killed by David’s men. Of the men of Abner eighteen times as many men have died. Asahel receives a special mention among the fallen. He gets a special burial. He is buried in his father’s tomb in Bethlehem. The others will probably have been buried on the battlefield.
Just like Abner and his men, Joab and his men walk all night long. They reach Hebron as the light begins to come. That is a nice combination. Hebron means ‘fellowship’. Fellowship with God is only possible in the light. That the light begins to come has something to do with the dawning of a new day or period for the people of God. The first rays of sunshine of the establishment of David’s kingship can be seen. Unfortunately, Joab is not a man in whose life much can be seen of dealing with God. He is someone who is only interested in his own advantage. This will become clear later.
The history in this chapter can be applied practically as follows. It is about allowing the Lord Jesus to establish His dominion in our lives and in exercising that dominion getting full freedom from us. If there are other forces working in our lives that stop this, we may ask Him if He wants us to learn to deal with them in the right way.
Also, for the establishment and exercise of His authority among His people we have to work in a way that suits Him. If other forces are working in that area, we can ask Him to teach us how to deal with them. Men like Joab don’t always set the good example.
Let us pray that we will be kept in direct dependence on the Lord Himself. Let us also pray that we will be kept from going with them in a battle that only produce losers. We must learn to fight the good fight (1 Timothy 6:12; 2 Timothy 4:7), with the right weapons and methods (2 Timothy 2:5).
2 Samuel 14:8
The House of Saul and the House of David
This verse still belongs to the previous chapter. It is not just a communication on military force ratios. The verse also says that David must patiently learn how God will lead his cause. He has to wait for God’s time, and he does. In the long war between the house of Saul and the house of David, the first house is getting weaker and weaker and the second stronger and stronger.
This is how it goes in the life of the believer. In the war between the house of Saul and the house of David, we can see the spiritual growth of someone who has come to know the Lord Jesus. As he begins to live more with Him, he will increase in spiritual strength and the flesh will have less chance to assert itself. If we give the Spirit authority in our lives, the flesh will not have a chance to manifest itself.
2 Samuel 14:9
The Sons of David
These verses are between two verses about the war between the house of Saul and the house of David (2 Samuel 3:1; 6). While David waits quietly, our attention is focused on his family. This develops in a way which is not after God’s mind. The seed has been laid, from which later many troubles for David will come forth. This suggests that we can quietly wait for God’s time, but which it is not intended that we should be dealing with wrong things. Not that starting a family is wrong, but the way David does do this, is.
David is not only a picture of the Lord Jesus. He is in his weakness and sins also a picture of us. We find in these verses that he has taken even more wives next to Abigail and Ahinoam. In doing so, he has not only gone even further against the order of God’s creation, but also against God’s explicit law for kingship, in which it is forbidden to take more than one wife (Deuteronomy 17:17a). From his several wives, he has sons who have caused major problems.
In Hebron David has six sons. They are not boys who have given him much pleasure. In particular Amnon, Absalom and Adonijah will break David’s heart as father. Hebron means ‘fellowship’, but to be in a place that speaks of fellowship is not yet a guarantee that everything that happens there is also a consequence of fellowship with God. What later becomes the fall of Solomon, his many wives, is unfortunately not strange to David either.
Having ’only’ one wife is not a guarantee for a good marriage, nor is it a guarantee that children born in this marriage only cause joy. Having more than one wife, however, is completely against the will of God and is guaranteed to cause problems. How much troubles and worries David would have spared himself if he had limited himself to Abigail.
His first son is Amnon, the son of Ahinoam. David possible has taken Ahinoam after he has taken Abigail as his wife (1 Samuel 25:43). Amnon rapes his half-sister (2 Samuel 13:11-14).
Through Abigail he receives his second son, Chileab, also called Daniel (1 Chronicles 3:1). From him we hear nothing else. He may have died young.
The third son, Absalom, is born from his relationship with “Maacah, the daughter of Talmai, king of Geshur”. How he got to her is not known. It may have been a political marriage. Maybe she was taken prisoner by him (1 Samuel 27:8). Geshur is located in Syria (2 Samuel 15:8), a neighboring people. David had a particular weakness for this son. This could not prevent and possibly even led Absalom to revolt against his father and to kick him off the throne to take place there himself (2 Samuel 14-18).
Adonijah, the fourth son, is also someone who wants to kick his father off the throne to become a king himself (1 Kings 1:5-10; 41-53). This is after Absalom died.
Of the fifth and sixth son we only know their names.
2 Samuel 14:10
The Sons of David
These verses are between two verses about the war between the house of Saul and the house of David (2 Samuel 3:1; 6). While David waits quietly, our attention is focused on his family. This develops in a way which is not after God’s mind. The seed has been laid, from which later many troubles for David will come forth. This suggests that we can quietly wait for God’s time, but which it is not intended that we should be dealing with wrong things. Not that starting a family is wrong, but the way David does do this, is.
David is not only a picture of the Lord Jesus. He is in his weakness and sins also a picture of us. We find in these verses that he has taken even more wives next to Abigail and Ahinoam. In doing so, he has not only gone even further against the order of God’s creation, but also against God’s explicit law for kingship, in which it is forbidden to take more than one wife (Deuteronomy 17:17a). From his several wives, he has sons who have caused major problems.
In Hebron David has six sons. They are not boys who have given him much pleasure. In particular Amnon, Absalom and Adonijah will break David’s heart as father. Hebron means ‘fellowship’, but to be in a place that speaks of fellowship is not yet a guarantee that everything that happens there is also a consequence of fellowship with God. What later becomes the fall of Solomon, his many wives, is unfortunately not strange to David either.
Having ’only’ one wife is not a guarantee for a good marriage, nor is it a guarantee that children born in this marriage only cause joy. Having more than one wife, however, is completely against the will of God and is guaranteed to cause problems. How much troubles and worries David would have spared himself if he had limited himself to Abigail.
His first son is Amnon, the son of Ahinoam. David possible has taken Ahinoam after he has taken Abigail as his wife (1 Samuel 25:43). Amnon rapes his half-sister (2 Samuel 13:11-14).
Through Abigail he receives his second son, Chileab, also called Daniel (1 Chronicles 3:1). From him we hear nothing else. He may have died young.
The third son, Absalom, is born from his relationship with “Maacah, the daughter of Talmai, king of Geshur”. How he got to her is not known. It may have been a political marriage. Maybe she was taken prisoner by him (1 Samuel 27:8). Geshur is located in Syria (2 Samuel 15:8), a neighboring people. David had a particular weakness for this son. This could not prevent and possibly even led Absalom to revolt against his father and to kick him off the throne to take place there himself (2 Samuel 14-18).
Adonijah, the fourth son, is also someone who wants to kick his father off the throne to become a king himself (1 Kings 1:5-10; 41-53). This is after Absalom died.
Of the fifth and sixth son we only know their names.
2 Samuel 14:11
The Sons of David
These verses are between two verses about the war between the house of Saul and the house of David (2 Samuel 3:1; 6). While David waits quietly, our attention is focused on his family. This develops in a way which is not after God’s mind. The seed has been laid, from which later many troubles for David will come forth. This suggests that we can quietly wait for God’s time, but which it is not intended that we should be dealing with wrong things. Not that starting a family is wrong, but the way David does do this, is.
David is not only a picture of the Lord Jesus. He is in his weakness and sins also a picture of us. We find in these verses that he has taken even more wives next to Abigail and Ahinoam. In doing so, he has not only gone even further against the order of God’s creation, but also against God’s explicit law for kingship, in which it is forbidden to take more than one wife (Deuteronomy 17:17a). From his several wives, he has sons who have caused major problems.
In Hebron David has six sons. They are not boys who have given him much pleasure. In particular Amnon, Absalom and Adonijah will break David’s heart as father. Hebron means ‘fellowship’, but to be in a place that speaks of fellowship is not yet a guarantee that everything that happens there is also a consequence of fellowship with God. What later becomes the fall of Solomon, his many wives, is unfortunately not strange to David either.
Having ’only’ one wife is not a guarantee for a good marriage, nor is it a guarantee that children born in this marriage only cause joy. Having more than one wife, however, is completely against the will of God and is guaranteed to cause problems. How much troubles and worries David would have spared himself if he had limited himself to Abigail.
His first son is Amnon, the son of Ahinoam. David possible has taken Ahinoam after he has taken Abigail as his wife (1 Samuel 25:43). Amnon rapes his half-sister (2 Samuel 13:11-14).
Through Abigail he receives his second son, Chileab, also called Daniel (1 Chronicles 3:1). From him we hear nothing else. He may have died young.
The third son, Absalom, is born from his relationship with “Maacah, the daughter of Talmai, king of Geshur”. How he got to her is not known. It may have been a political marriage. Maybe she was taken prisoner by him (1 Samuel 27:8). Geshur is located in Syria (2 Samuel 15:8), a neighboring people. David had a particular weakness for this son. This could not prevent and possibly even led Absalom to revolt against his father and to kick him off the throne to take place there himself (2 Samuel 14-18).
Adonijah, the fourth son, is also someone who wants to kick his father off the throne to become a king himself (1 Kings 1:5-10; 41-53). This is after Absalom died.
Of the fifth and sixth son we only know their names.
2 Samuel 14:12
The Sons of David
These verses are between two verses about the war between the house of Saul and the house of David (2 Samuel 3:1; 6). While David waits quietly, our attention is focused on his family. This develops in a way which is not after God’s mind. The seed has been laid, from which later many troubles for David will come forth. This suggests that we can quietly wait for God’s time, but which it is not intended that we should be dealing with wrong things. Not that starting a family is wrong, but the way David does do this, is.
David is not only a picture of the Lord Jesus. He is in his weakness and sins also a picture of us. We find in these verses that he has taken even more wives next to Abigail and Ahinoam. In doing so, he has not only gone even further against the order of God’s creation, but also against God’s explicit law for kingship, in which it is forbidden to take more than one wife (Deuteronomy 17:17a). From his several wives, he has sons who have caused major problems.
In Hebron David has six sons. They are not boys who have given him much pleasure. In particular Amnon, Absalom and Adonijah will break David’s heart as father. Hebron means ‘fellowship’, but to be in a place that speaks of fellowship is not yet a guarantee that everything that happens there is also a consequence of fellowship with God. What later becomes the fall of Solomon, his many wives, is unfortunately not strange to David either.
Having ’only’ one wife is not a guarantee for a good marriage, nor is it a guarantee that children born in this marriage only cause joy. Having more than one wife, however, is completely against the will of God and is guaranteed to cause problems. How much troubles and worries David would have spared himself if he had limited himself to Abigail.
His first son is Amnon, the son of Ahinoam. David possible has taken Ahinoam after he has taken Abigail as his wife (1 Samuel 25:43). Amnon rapes his half-sister (2 Samuel 13:11-14).
Through Abigail he receives his second son, Chileab, also called Daniel (1 Chronicles 3:1). From him we hear nothing else. He may have died young.
The third son, Absalom, is born from his relationship with “Maacah, the daughter of Talmai, king of Geshur”. How he got to her is not known. It may have been a political marriage. Maybe she was taken prisoner by him (1 Samuel 27:8). Geshur is located in Syria (2 Samuel 15:8), a neighboring people. David had a particular weakness for this son. This could not prevent and possibly even led Absalom to revolt against his father and to kick him off the throne to take place there himself (2 Samuel 14-18).
Adonijah, the fourth son, is also someone who wants to kick his father off the throne to become a king himself (1 Kings 1:5-10; 41-53). This is after Absalom died.
Of the fifth and sixth son we only know their names.
2 Samuel 14:13
Ish-bosheth and Abner
Here the history of the civil war continues. Abner is the actual ruler in the house of Saul and not Ish-bosheth. This is clear when Ish-bosheth asks Abner about his adulterous behavior with the concubine of his father Saul. Apparently Abner has taken this sideline. He did so not only because he liked her, but to strengthen his position in Saul’s house even more. We also see it later with David when he wants Michal back. We also see it with Absalom and Adonijah. It is all for the same purpose: to obtain more power.
Abner feels Ish-bosheth’s question as a reproach. That is also right, because his behavior is culpable. But Abner doesn’t accept the reproach. He makes himself angry and accuses Ish-bosheth of being ungrateful. He wants to show ‘kindness’ and then Ish-bosheth dares to blame him for an iniquity with a woman! In his wounded pride and proudness Abner says that he will give David the kingdom. This will be a new temptation for David, after in 2 Samuel 1 an Amalekite has already offered it to him (2 Samuel 1:1-10).
Abner seems to know that the LORD has given the kingship to David. Therefore his resistance by making Ish-bosheth king is sin. He acts consciously against the will of God. Abner has joined Ish-bosheth to exercise power himself. Noting that David will eventually win and become king, he proposes to go over to David. He wants to do that in a way that will benefit him most.
Abner’s threats affect Ish-bosheth. He tones down and doesn’t let himself be heard anymore. It shows his weak character and who really is in power.
2 Samuel 14:14
Ish-bosheth and Abner
Here the history of the civil war continues. Abner is the actual ruler in the house of Saul and not Ish-bosheth. This is clear when Ish-bosheth asks Abner about his adulterous behavior with the concubine of his father Saul. Apparently Abner has taken this sideline. He did so not only because he liked her, but to strengthen his position in Saul’s house even more. We also see it later with David when he wants Michal back. We also see it with Absalom and Adonijah. It is all for the same purpose: to obtain more power.
Abner feels Ish-bosheth’s question as a reproach. That is also right, because his behavior is culpable. But Abner doesn’t accept the reproach. He makes himself angry and accuses Ish-bosheth of being ungrateful. He wants to show ‘kindness’ and then Ish-bosheth dares to blame him for an iniquity with a woman! In his wounded pride and proudness Abner says that he will give David the kingdom. This will be a new temptation for David, after in 2 Samuel 1 an Amalekite has already offered it to him (2 Samuel 1:1-10).
Abner seems to know that the LORD has given the kingship to David. Therefore his resistance by making Ish-bosheth king is sin. He acts consciously against the will of God. Abner has joined Ish-bosheth to exercise power himself. Noting that David will eventually win and become king, he proposes to go over to David. He wants to do that in a way that will benefit him most.
Abner’s threats affect Ish-bosheth. He tones down and doesn’t let himself be heard anymore. It shows his weak character and who really is in power.
2 Samuel 14:15
Ish-bosheth and Abner
Here the history of the civil war continues. Abner is the actual ruler in the house of Saul and not Ish-bosheth. This is clear when Ish-bosheth asks Abner about his adulterous behavior with the concubine of his father Saul. Apparently Abner has taken this sideline. He did so not only because he liked her, but to strengthen his position in Saul’s house even more. We also see it later with David when he wants Michal back. We also see it with Absalom and Adonijah. It is all for the same purpose: to obtain more power.
Abner feels Ish-bosheth’s question as a reproach. That is also right, because his behavior is culpable. But Abner doesn’t accept the reproach. He makes himself angry and accuses Ish-bosheth of being ungrateful. He wants to show ‘kindness’ and then Ish-bosheth dares to blame him for an iniquity with a woman! In his wounded pride and proudness Abner says that he will give David the kingdom. This will be a new temptation for David, after in 2 Samuel 1 an Amalekite has already offered it to him (2 Samuel 1:1-10).
Abner seems to know that the LORD has given the kingship to David. Therefore his resistance by making Ish-bosheth king is sin. He acts consciously against the will of God. Abner has joined Ish-bosheth to exercise power himself. Noting that David will eventually win and become king, he proposes to go over to David. He wants to do that in a way that will benefit him most.
Abner’s threats affect Ish-bosheth. He tones down and doesn’t let himself be heard anymore. It shows his weak character and who really is in power.
2 Samuel 14:16
Ish-bosheth and Abner
Here the history of the civil war continues. Abner is the actual ruler in the house of Saul and not Ish-bosheth. This is clear when Ish-bosheth asks Abner about his adulterous behavior with the concubine of his father Saul. Apparently Abner has taken this sideline. He did so not only because he liked her, but to strengthen his position in Saul’s house even more. We also see it later with David when he wants Michal back. We also see it with Absalom and Adonijah. It is all for the same purpose: to obtain more power.
Abner feels Ish-bosheth’s question as a reproach. That is also right, because his behavior is culpable. But Abner doesn’t accept the reproach. He makes himself angry and accuses Ish-bosheth of being ungrateful. He wants to show ‘kindness’ and then Ish-bosheth dares to blame him for an iniquity with a woman! In his wounded pride and proudness Abner says that he will give David the kingdom. This will be a new temptation for David, after in 2 Samuel 1 an Amalekite has already offered it to him (2 Samuel 1:1-10).
Abner seems to know that the LORD has given the kingship to David. Therefore his resistance by making Ish-bosheth king is sin. He acts consciously against the will of God. Abner has joined Ish-bosheth to exercise power himself. Noting that David will eventually win and become king, he proposes to go over to David. He wants to do that in a way that will benefit him most.
Abner’s threats affect Ish-bosheth. He tones down and doesn’t let himself be heard anymore. It shows his weak character and who really is in power.
2 Samuel 14:17
Ish-bosheth and Abner
Here the history of the civil war continues. Abner is the actual ruler in the house of Saul and not Ish-bosheth. This is clear when Ish-bosheth asks Abner about his adulterous behavior with the concubine of his father Saul. Apparently Abner has taken this sideline. He did so not only because he liked her, but to strengthen his position in Saul’s house even more. We also see it later with David when he wants Michal back. We also see it with Absalom and Adonijah. It is all for the same purpose: to obtain more power.
Abner feels Ish-bosheth’s question as a reproach. That is also right, because his behavior is culpable. But Abner doesn’t accept the reproach. He makes himself angry and accuses Ish-bosheth of being ungrateful. He wants to show ‘kindness’ and then Ish-bosheth dares to blame him for an iniquity with a woman! In his wounded pride and proudness Abner says that he will give David the kingdom. This will be a new temptation for David, after in 2 Samuel 1 an Amalekite has already offered it to him (2 Samuel 1:1-10).
Abner seems to know that the LORD has given the kingship to David. Therefore his resistance by making Ish-bosheth king is sin. He acts consciously against the will of God. Abner has joined Ish-bosheth to exercise power himself. Noting that David will eventually win and become king, he proposes to go over to David. He wants to do that in a way that will benefit him most.
Abner’s threats affect Ish-bosheth. He tones down and doesn’t let himself be heard anymore. It shows his weak character and who really is in power.
2 Samuel 14:18
Ish-bosheth and Abner
Here the history of the civil war continues. Abner is the actual ruler in the house of Saul and not Ish-bosheth. This is clear when Ish-bosheth asks Abner about his adulterous behavior with the concubine of his father Saul. Apparently Abner has taken this sideline. He did so not only because he liked her, but to strengthen his position in Saul’s house even more. We also see it later with David when he wants Michal back. We also see it with Absalom and Adonijah. It is all for the same purpose: to obtain more power.
Abner feels Ish-bosheth’s question as a reproach. That is also right, because his behavior is culpable. But Abner doesn’t accept the reproach. He makes himself angry and accuses Ish-bosheth of being ungrateful. He wants to show ‘kindness’ and then Ish-bosheth dares to blame him for an iniquity with a woman! In his wounded pride and proudness Abner says that he will give David the kingdom. This will be a new temptation for David, after in 2 Samuel 1 an Amalekite has already offered it to him (2 Samuel 1:1-10).
Abner seems to know that the LORD has given the kingship to David. Therefore his resistance by making Ish-bosheth king is sin. He acts consciously against the will of God. Abner has joined Ish-bosheth to exercise power himself. Noting that David will eventually win and become king, he proposes to go over to David. He wants to do that in a way that will benefit him most.
Abner’s threats affect Ish-bosheth. He tones down and doesn’t let himself be heard anymore. It shows his weak character and who really is in power.
2 Samuel 14:19
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:20
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:21
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:22
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:23
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:24
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:25
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:26
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:27
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:28
Abner Negotiates With David
Abner turns the words into deeds and sends messengers to David. They propose on his behalf to David to make a covenant with him to have all Israel turn to David. In his weakness David consents. He will have been glad that the matter would finally be decided. Here, however, he should have said that he was waiting for God’s time.
Immediately following Abner’s proposal and his agreement to it, David acts as if the matter is already settled. He sends messengers to Ish-bosheth with the request to send Michal, his wife, to him. Maybe he still loved her. Michal was and remained his wife because marriage is inextricable.
Abner does not only consult with David. He also consults with the elders of Israel. He knows their feelings for David. He cleverly responds to make his intention succeed and give David the kingdom. With the encouragement “now then, do [it]!” he directs, without any time for reflection, toward a decision for his plan. He tells them it is now or never. In this way he puts pressure on the matter. He has a special consultation with the tribe of Benjamin. It is important that this tribe, to which also Saul belonged, should join his plans.
After his diplomatic tour around the parties involved, which he had to win for his plan, Abner goes to David with the results. He has managed to get all the parties on his side. They are all ready to make a covenant with David, so that he can rule over what his soul desires, that is over what the LORD has promised him. David is completely won over to the plan and lets Abner go in peace.
However, there is one absent in this matter and that is the LORD. We don’t hear David consulting Him. Abner will do it, not the LORD. This makes this matter not only a precarious undertaking, but an undertaking doomed to failure.
The lesson is that we should not let ourselves be taken in by all kinds of diplomatic attempts to win us for a certain point of view, but that we should ask the Lord for His will. We can apply this, among other things, to changes within the church, for which sometimes frantically can be lobbied to get them implemented. Let us test proposals for change against God’s Word.
2 Samuel 14:29
Joab Kills Abner
It is not inconceivable that Abner planned his visit to David at a moment that it could take place during the absence of Joab. When Joab hears of it, he is very displeased. He blames David for having let Abner leave unhindered. He does not hesitate to make false accusations. What he says to David is a reminder of Abner’s attitude toward Ish-bosheth.
David has paid too much attention to this bad man. The language and tone of Joab are inappropriate for a cousin who speaks to his uncle and are certainly inappropriate for a commander who speaks to his king. But David accepts it, without any resistance.
We may wonder how it is possible that a powerful king is so weak against a man like Joab. Why is it that David could not free himself from this man? It is not clear from history. Perhaps family relationships have played a role. As the history continues, David does not seem to possess the spiritual power in his family that he possesses as king. His performance as a father is downright weak and in some respects even wrong and culpable.
The fact that God is going to use Joab to prevent David’s foolish intention to make a covenant with Abner does not mean that Joab is acting well. It is more often the case that God uses the sinful actions of people to achieve His goal. This is the wisdom of God. God does not encourage Joab, but uses his jealousy to kill Abner and thus prevent the covenant. We can suppose Joab’s jealousy, because in Abner he saw a formidable competitor for his position as a general in David’s army. If Abner would go over to David, it could mean that Abner would be placed above him.
After his collision with David Joab follows his own course. He does not care about David and the agreements made, but acts as judge himself. Completely apart from David he has Abner brought back with an excuse. He pretends to discuss something personal with Abner and lures him into a trap (cf. Psalms 55:21). Abner falls into the trap. When Joab is alone with Abner, he kills him.
What Joab does is a mean, cunning action. In this way, he brings upon himself the curse of the law: “‘Cursed is he who strikes his neighbor in secret.’ And all the people shall say, ‘Amen’” (Deuteronomy 27:24). Abner had killed Joab’s brother in battle and also after two warnings (2 Samuel 2:18-23). Joab kills Abner in peacetime. Later David gives this to his son Solomon as a reason to let Joab be killed (1 Kings 2:5-6).
2 Samuel 14:30
Joab Kills Abner
It is not inconceivable that Abner planned his visit to David at a moment that it could take place during the absence of Joab. When Joab hears of it, he is very displeased. He blames David for having let Abner leave unhindered. He does not hesitate to make false accusations. What he says to David is a reminder of Abner’s attitude toward Ish-bosheth.
David has paid too much attention to this bad man. The language and tone of Joab are inappropriate for a cousin who speaks to his uncle and are certainly inappropriate for a commander who speaks to his king. But David accepts it, without any resistance.
We may wonder how it is possible that a powerful king is so weak against a man like Joab. Why is it that David could not free himself from this man? It is not clear from history. Perhaps family relationships have played a role. As the history continues, David does not seem to possess the spiritual power in his family that he possesses as king. His performance as a father is downright weak and in some respects even wrong and culpable.
The fact that God is going to use Joab to prevent David’s foolish intention to make a covenant with Abner does not mean that Joab is acting well. It is more often the case that God uses the sinful actions of people to achieve His goal. This is the wisdom of God. God does not encourage Joab, but uses his jealousy to kill Abner and thus prevent the covenant. We can suppose Joab’s jealousy, because in Abner he saw a formidable competitor for his position as a general in David’s army. If Abner would go over to David, it could mean that Abner would be placed above him.
After his collision with David Joab follows his own course. He does not care about David and the agreements made, but acts as judge himself. Completely apart from David he has Abner brought back with an excuse. He pretends to discuss something personal with Abner and lures him into a trap (cf. Psalms 55:21). Abner falls into the trap. When Joab is alone with Abner, he kills him.
What Joab does is a mean, cunning action. In this way, he brings upon himself the curse of the law: “‘Cursed is he who strikes his neighbor in secret.’ And all the people shall say, ‘Amen’” (Deuteronomy 27:24). Abner had killed Joab’s brother in battle and also after two warnings (2 Samuel 2:18-23). Joab kills Abner in peacetime. Later David gives this to his son Solomon as a reason to let Joab be killed (1 Kings 2:5-6).
2 Samuel 14:31
Joab Kills Abner
It is not inconceivable that Abner planned his visit to David at a moment that it could take place during the absence of Joab. When Joab hears of it, he is very displeased. He blames David for having let Abner leave unhindered. He does not hesitate to make false accusations. What he says to David is a reminder of Abner’s attitude toward Ish-bosheth.
David has paid too much attention to this bad man. The language and tone of Joab are inappropriate for a cousin who speaks to his uncle and are certainly inappropriate for a commander who speaks to his king. But David accepts it, without any resistance.
We may wonder how it is possible that a powerful king is so weak against a man like Joab. Why is it that David could not free himself from this man? It is not clear from history. Perhaps family relationships have played a role. As the history continues, David does not seem to possess the spiritual power in his family that he possesses as king. His performance as a father is downright weak and in some respects even wrong and culpable.
The fact that God is going to use Joab to prevent David’s foolish intention to make a covenant with Abner does not mean that Joab is acting well. It is more often the case that God uses the sinful actions of people to achieve His goal. This is the wisdom of God. God does not encourage Joab, but uses his jealousy to kill Abner and thus prevent the covenant. We can suppose Joab’s jealousy, because in Abner he saw a formidable competitor for his position as a general in David’s army. If Abner would go over to David, it could mean that Abner would be placed above him.
After his collision with David Joab follows his own course. He does not care about David and the agreements made, but acts as judge himself. Completely apart from David he has Abner brought back with an excuse. He pretends to discuss something personal with Abner and lures him into a trap (cf. Psalms 55:21). Abner falls into the trap. When Joab is alone with Abner, he kills him.
What Joab does is a mean, cunning action. In this way, he brings upon himself the curse of the law: “‘Cursed is he who strikes his neighbor in secret.’ And all the people shall say, ‘Amen’” (Deuteronomy 27:24). Abner had killed Joab’s brother in battle and also after two warnings (2 Samuel 2:18-23). Joab kills Abner in peacetime. Later David gives this to his son Solomon as a reason to let Joab be killed (1 Kings 2:5-6).
2 Samuel 14:32
Joab Kills Abner
It is not inconceivable that Abner planned his visit to David at a moment that it could take place during the absence of Joab. When Joab hears of it, he is very displeased. He blames David for having let Abner leave unhindered. He does not hesitate to make false accusations. What he says to David is a reminder of Abner’s attitude toward Ish-bosheth.
David has paid too much attention to this bad man. The language and tone of Joab are inappropriate for a cousin who speaks to his uncle and are certainly inappropriate for a commander who speaks to his king. But David accepts it, without any resistance.
We may wonder how it is possible that a powerful king is so weak against a man like Joab. Why is it that David could not free himself from this man? It is not clear from history. Perhaps family relationships have played a role. As the history continues, David does not seem to possess the spiritual power in his family that he possesses as king. His performance as a father is downright weak and in some respects even wrong and culpable.
The fact that God is going to use Joab to prevent David’s foolish intention to make a covenant with Abner does not mean that Joab is acting well. It is more often the case that God uses the sinful actions of people to achieve His goal. This is the wisdom of God. God does not encourage Joab, but uses his jealousy to kill Abner and thus prevent the covenant. We can suppose Joab’s jealousy, because in Abner he saw a formidable competitor for his position as a general in David’s army. If Abner would go over to David, it could mean that Abner would be placed above him.
After his collision with David Joab follows his own course. He does not care about David and the agreements made, but acts as judge himself. Completely apart from David he has Abner brought back with an excuse. He pretends to discuss something personal with Abner and lures him into a trap (cf. Psalms 55:21). Abner falls into the trap. When Joab is alone with Abner, he kills him.
What Joab does is a mean, cunning action. In this way, he brings upon himself the curse of the law: “‘Cursed is he who strikes his neighbor in secret.’ And all the people shall say, ‘Amen’” (Deuteronomy 27:24). Abner had killed Joab’s brother in battle and also after two warnings (2 Samuel 2:18-23). Joab kills Abner in peacetime. Later David gives this to his son Solomon as a reason to let Joab be killed (1 Kings 2:5-6).
2 Samuel 14:33
Joab Kills Abner
It is not inconceivable that Abner planned his visit to David at a moment that it could take place during the absence of Joab. When Joab hears of it, he is very displeased. He blames David for having let Abner leave unhindered. He does not hesitate to make false accusations. What he says to David is a reminder of Abner’s attitude toward Ish-bosheth.
David has paid too much attention to this bad man. The language and tone of Joab are inappropriate for a cousin who speaks to his uncle and are certainly inappropriate for a commander who speaks to his king. But David accepts it, without any resistance.
We may wonder how it is possible that a powerful king is so weak against a man like Joab. Why is it that David could not free himself from this man? It is not clear from history. Perhaps family relationships have played a role. As the history continues, David does not seem to possess the spiritual power in his family that he possesses as king. His performance as a father is downright weak and in some respects even wrong and culpable.
The fact that God is going to use Joab to prevent David’s foolish intention to make a covenant with Abner does not mean that Joab is acting well. It is more often the case that God uses the sinful actions of people to achieve His goal. This is the wisdom of God. God does not encourage Joab, but uses his jealousy to kill Abner and thus prevent the covenant. We can suppose Joab’s jealousy, because in Abner he saw a formidable competitor for his position as a general in David’s army. If Abner would go over to David, it could mean that Abner would be placed above him.
After his collision with David Joab follows his own course. He does not care about David and the agreements made, but acts as judge himself. Completely apart from David he has Abner brought back with an excuse. He pretends to discuss something personal with Abner and lures him into a trap (cf. Psalms 55:21). Abner falls into the trap. When Joab is alone with Abner, he kills him.
What Joab does is a mean, cunning action. In this way, he brings upon himself the curse of the law: “‘Cursed is he who strikes his neighbor in secret.’ And all the people shall say, ‘Amen’” (Deuteronomy 27:24). Abner had killed Joab’s brother in battle and also after two warnings (2 Samuel 2:18-23). Joab kills Abner in peacetime. Later David gives this to his son Solomon as a reason to let Joab be killed (1 Kings 2:5-6).