If God is not establishing a work, or a house, or a kingdom, or a nation, then it cannot be established. And if God is doing so, then nothing whatever can prevent it—however mighty that opposing force might be.

The Text

“Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh . . .” (2 Sam. 5:1-25).

Summary of the Text

The tribes of Israel come to David and present three arguments for making David king. They are related to him (v. 1), David has proven himself in battle (v. 2), and God has promised the shepherding/kingship to him (v. 2). And so the elders, representing the tribes, come to David in Hebron and make a pact with him (v. 3), and anoint him king over all twelve tribes (v. 3). David was 30 when he first became king in Hebron, reigning for 40 years total, 33 years over a united kingdom (vv. 4-5).

David starts by conquering a capital city from the Jebusites, a city that would not be part of any tribe—just as D.C. is not part of any state. At the same time, the city was in the territory or region of Benjamin, some consolation to the tribe of Saul. The Jebusites do a little trash talking from the wall, the meaning of which is ambiguous. The best guess is that they were saying that an army of blind men and cripples could defend this place against you all (v. 6). But David captured the city anyway (v. 7). They did it by climbing up a steep water tunnel (which archeologists have found and identified), and that is how David got saddled with Joab (v. 8; 1 Chron. 11:6). That water course was about fifty feet tall. David then consolidated his rule (v. 9), and God blessed him greatly (v. 10), and which David saw clearly (v. 12). Hiram of Tyre made an alliance with David (v. 11), and David had many more sons (vv. 13-16). From all these sons, the only two which receive subsequent mention are Nathan and Solomon, both sons of Bathsheba (1 Chron. 3:5). Nathan is an ancestor of Joseph (Luke 3:31).

At this the Philistines invaded, and David retreated into a stronghold (v. 17). The Philistines set up in the valley of Rephaim, a valley named after giants, just a couple miles west of Jerusalem, easily within sight (v. 18). David inquired of the Lord, and was told to go out (v. 19). He went and was victorious, like the breaching of a dam (v. 20). They captured the Philistine idols and burned them (v. 21). These idols were so pathetic that they weren’t even capable of running away like their worshipers could. The Philistines tried again, in the same place again (v. 22). When David inquired of God again, he was told to attack the Philistines from behind this time (v. 23), and to follow the lead of the Spirit in the tops of the trees (v. 24). The botanical identification of the trees is uncertain (mulberry, balsam, aspen?). This David did and struck down the Philistines decisively (v. 25).

Constitutional Government

When Samuel established the monarchy, he wrote down a constitution, and placed it before the Lord (1 Sam. 10:25). When David became king, the Lord had anointed him (through Samuel), but the people also established him as king through anointing him. He was the king-in-principle from the moment Samuel anointed him, but he was not installed until the people anointed him. This is contrary to the whole “divine right of kings” approach, and it is utterly contrary to the arrogant attitude of our current ruling elites. This is something which the Reformers saw very clearly, and was the basis of their understanding of government. We owe our republican forms of government to that understanding.

When David was anointed by them, he also made a covenant with them (v. 3). Israel was governed by the law of God (Deut. 17:14-20), of course, but it was also governed by a written constitution. This is because written constitutions are a great barrier to dishonest men, not to mention the cowardly men who let them be dishonest.

In this chapter, we have assassination, intrigue, execution, dismemberment, and so on. Let us see what we can do to make an edifying sermon out of it. The fact that we might even think there could be trouble with it is testimony to how we have reinterpreted what it means to be “spiritual.”

The Text

“And when Saul’s son heard that Abner was dead in Hebron, his hands were feeble, and all the Israelites were troubled . . .” (2 Sam. 4:1-12).

Summary of the Text

When news of Abner’s death came to Ish-bosheth, his hands became feeble. We would say he lost his grip (v. 1). There were two brothers, captains of raiding parties, named Baanah and Rechab, who were naturalized Benjaminites (vv. 2-3). We are then introduced to Mephibosheth, Jonathan’s son. He was twelve at this point, and being lame, it is made plain that he was not a contender for the throne (v. 4). These two brothers came to the house of Ish-bosheth during the heat of the day, stabbed him, beheaded him, and then got away (vv. 5-7). They brought Ish-bosheth’s head to David, and proclaimed it as the vengeance of God (v. 8). David answered the two with an oath (“as the Lord liveth”), and appealed to God as the one who had delivered him from all adversity (v. 9). He pointed to what had happened to the Amalekite who had lied about killing Saul, thinking to ingratiate himself with David (v. 10). How much more would he execute men who had killed a righteous man in his own bed (v. 11)? So he gave the order, and the two assassins were executed. Their hands and feet were cut off for display (v. 12), and Ish-bosheth’s head was buried in Abner’s tomb.

There is one manuscript issue here to note – the Septuagint mentions a woman at the doorway of Ish-bosheth’s house, who had fallen asleep. In the Hebrew text, there is something of an ambiguity at that point.

Striking Parallels

Both Saul and his son died as the result of a wound to the belly, and both were beheaded (1 Sam. 31:4,9; 2 Sam. 4:6-7). David receives the report of their respective deaths in a similar way, by executing the messengers, messengers who were expecting a reward. The executions are carried out by David’s “young men” (2 Sam. 1:15; 2 Sa. 4:12). David himself notes some of the parallels.

Ish-bosheth and Abner die in similar ways too. They both die from stabbing, both as the result of deception, and brothers were the perpetrators (2 Sam 3:30; 2 Sam. 4:2).

David Falters

The deaths of Saul, Abner, and Ish-bosheth all have eerie similarities. The narrative flows straight past all three. David wreaks immediate and hard vengeance for the first and third one, and this means his failure to do anything about Joab stands out in high relief. What is different in this picture?

David’s failure to deal rigorously with Joab is book-ended with two incidents that show David doing just the opposite. This failure will haunt David in years to come.

Vengeance that Wasn’t, Vengeance that Was

At the same time, David does what is right in this instance. Baanah and Rechab took what they claimed was vengeance. They were saying, in effect, that they were the hand of God on Ish-bosheth, and that what they did to him was a just recompense for harm done to David. But David refers to Ish-bosheth as a righteous man—this is a fallen world, and there will be times when there are noble men on the opposite side. So these two assassins claimed to be bringers of vengeance . . . but they were not.

The affairs of state are flowing in David’s direction but, as any leader can tell you, there’s always something. As soon as the division between Saul and David is healed, the division between David and Joab appears.

The Text

“Now there was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker . . .” (2 Sam. 3:1-39).

Summary of the Text

In the extended civil war between the house of Saul and the house of David, things went badly for Saul (v. 1). In the next verses, we are given the names of the six sons born to David in Hebron (vv. 2-5). At the same time David was growing stronger in all Israel, Abner was growing stronger in the house of Saul (v. 6). Ish-bosheth made the bad move of accusing Abner of taking Rizpah, a concubine of Saul, for himself (v. 7). This was the last straw for Abner (v. 8), who then swears to give the whole kingdom to David (vv. 9-11).

Abner is true to his word (v. 12), and yet David is ready for him with a demand for Michal (v. 13). David then makes the demand of Ish-bosheth, whose compliance reveals him as a spent force (v. 14-16). Abner then meets with the elders of Israel and persuades them to give their allegiance to David (vv. 17-18). The tribe of Benjamin was obviously a special case (v. 19), which Abner has to give additional attention to. So Abner comes to Hebron with 20 men, and is received with a feast (v. 20). The deal is closed (v. 21).

Joab comes in from the field, and Abner was gone (v. 22). He finds out what had happened, and registers a strong protest with David (vv. 23-25). Without David’s knowledge, Joab then sent messengers after Abner (v. 26), and when he returned, he stabbed him in the city gate (v. 27). When David heard about it, he disclaims all responsibility and curses the house of Joab (vv. 28-30). David forces Joab to lament the death of Abner (v. 31). David mourned the loss of Abner, and composed an elegy for him (vv. 32-34). He mourned in a high profile way (v. 35). The people were pleased with David’s response and knew he had not had Abner killed (v. 36-37). And David praises Abner again, confesses his own weakness, and the hardness of his nephews (vv. 38-39).

Too Many Princes

We have yet another biblical sampling here of what a bad idea polygamy is. With multiple woman, a man is easily able to beget more children than he can be a father to. Some men are even able to do that with one woman. Amnon, the first born, later raped his half-sister, Tamar. For that, her full brother took his revenge (2 Sam. 13:28-29). Absalom is the grandson of a king, and a Gentile king at that. Chileab, with a name that combines Caleb and Abigail (also called Daniel, see 1 Chron. 3:1), is not heard from, perhaps because he was given the estate of Nabal, and perhaps because he had such a shrewd mother. Adonijah made an ill-fated play for the throne when David was on his death-bed, and was later killed by Solomon (1 Kings 1:5-53). Shephatiah and Ithream were not major players, and other sons are born later in Jerusalem (2 Sam. 5:13-16).

Conquest and Concubines

Saul was paranoid, and Ish-bosheth was a little that way himself. He accuses Abner, and Abner’s anger shows his innocence. If Abner really were making a play for the throne, there would be no sense in denying the relationship with Saul’s concubine. It should be noted that while politics and sex were both involved, the political element is foremost. A concubine was a slave wife, or a second-tier wife. At the same time, concubines were influential enough that to claim the concubine of a king was to claim the prerogatives of royalty. We see this with how David inherited Saul’s concubines (2 Sam. 12:8), with Absalom’s treatment of David’s concubines (2 Sam. 16:21-22), and with Adonijah’s request for Abishag (1 Kings 1:21-22). Ishbosheth accused Abner in a slanderous (not to mention idiotic) way.

Introduction

This chapter marks the beginning of civil war in Israel. There had been strains and tensions before, but now it breaks out into open hostilities. As we will see, there are noble men on both sides, and scoundrels on both sides. Life is not always a simple white hats/black hats affair.

The Text

“And it came to pass after this, that David inquired of the Lord, saying, Shall I go up into any of the cities of Judah? And the Lord said unto him, Go up. And David said, Whither shall I go up? And he said, Unto Hebron . . .” (2 Sam. 2:1-32).

Summary of the Text

Saul had fallen because he would not obey the Lord, or in other instances, inquire of Him. With Saul out of the picture, David begins by humbly seeking the Lord’s will for his movements (v. 1). Go to Hebron, God tells him. So David moved there with his family (v. 2). All the men who had been with him in Ziklag, and their families, moved with him to Hebron (v. 3). The men of Judah, David’s tribe, came and anointed him king there (v. 4). Immediately after this, David reaches out to the courageous men of Jabesh-gilead (vv. 4b-7), the men who had buried Saul. In the meantime, Abner brought Ish-bosheth to a place east of the Jordan called Mahanaim, and made him king there (apparently gradually) over the northern tribes (vv. 8-9). We then have a comparison of the reign of Ish-bosheth and David (vv. 10-11).

Now it happened that a small force with Abner ran across a small force with Joab at Gibeon (vv. 12-13). Abner proposes some sort of tournament or ritual combat, and Joab agrees (v. 14). Twelve men from each side came out, and they all slew each other (v. 15-16). The tournament erupted into a battle, and it went badly for Abner (v. 17). There were three sons of Zeruiah (1 Chron. 2:16), who was David’s sister. These men were Joab, Abishai, and Asahel, who was very swift (v. 18). Asahel made a point of pursuing Abner, who twice tried to stop Asahel from chasing him (vv. 19-22). Finally, Abner struck Asahel with the butt of his spear and killed him (v. 23). Joab and Abishai pursued Abner until sundown (v. 24), when Abner was able to regroup with his men at the top of a hill (v. 25). Abner calls upon Joab to halt (v. 26), which Joab decides to do (vv. 27-28). Abner and his men traveled all night back to Mahahaim (v. 29), just as Joab and his men traveled back to Hebron the same way (v. 32). When the tally was made, the fatalities were disproportionate in favor of David’s men (vv. 30-31).

Hebron and Mahanaim

To get a lay of the land, David’s temporary “capital” was about 55 miles southwest of Mahanaim, where Ish- bosheth was located. David’s territory was due west of the Dead Sea, and Ish-bosheth “controlled” both sides of the Jordan north of the Dead Sea. Gibeon was in the border area about halfway between. It is likely that Ish- bosheth was headquartered east of the Jordan because the Philistines made things dicey to the west.

Hebron was an important city in Judah, and had been associated with Abraham (e.g. Gen. 13:18), and was a Levitical city (Josh. 21:13).

The discrepancy between the length of Ish-bosheth’s reign and David’s here is likely accounted for by the time it took for Ish-bosheth to consolidate his reign, and the time it took all Israel to acknowledge David after Ish- bosheth’s death.

Getting to Know Abner

Abner was a noble character, despite being in opposition to David. He sets Ish-bosheth on the throne instead of taking it himself, for example. Abner was Saul’s cousin, and captain of his army (1 Sam. 14:50), and clearly had the power to make himself king. He was not worried about Asahel killing him; he was worried about how he

would face Joab if he was forced to kill him. He and Joab knew each other—having apparently studied at West

Point together—but Abner was clearly not cold-blooded the way Joab was.

Terrible War

“I am for peace: but when I speak, they are for war” (Ps. 120:7). Robert E. Lee once said that it was good that war was so terrible—otherwise we would grow too fond of it. And of all wars, civil wars are the worst. The eagerness with which the twenty-four warriors dispatched one another was a grim foreshadowing of what was to come. Asahel’s single-minded pursuit of Abner (and glory for himself) is another indicator of how these things go. And Abner’s vain desire to keep things constrained show us another side of this kind of conflict.

How Envy Devours

Subsequent events will show that not only were David and Ish-bosheth rival kings, but that Abner and Joab were rival military commanders. What would happen to Joab if someone of Abner’s caliber came over to David’s side? Joab knew the answer to that question, and he acted accordingly. He was shrewd, but still a fool.

When John the Baptist gave way to Jesus, he said that Christ would increase, and the he would decrease. Jesus taught us to defer to one another, to take the lowest seat, to become the servant of all. But in countless situations, we still jockey for position, we still throw elbows. We would rather be the biggest frog in the smallest pond than to have much more than we do and be the seventeenth biggest frog in the biggest pond. If there were a button in front of you that would make you, a poor person, and all other poor people in the world, twice as well-off, but it would also make every rich person five times better off, would you push it?

This is not just a matter of income, or status, or military power. James asks us to figure out where conflicts in our midst come from (Jas. 4:1-7). Do they not come from desire that wars within our members?

Because of this, many would rather be a Joab—a wrong man on the right side—than an Abner, a right man on the wrong side. This is because we are trying to write the narrative of the world in big block letters, and we want it to shake out simplistically. There are, of course, two other options, but never become the kind of person who hides personal sin behind a righteous cause.