We're in 2 Samuel chapter 3. Just a bit of a reminder, remember that David has assumed control in Judah. He was anointed in Hebron. And then Abner, the son of Ner, commander of Saul's army, took Ish-bosheth, the son of Saul, and brought him over to Mahanaim.
Essentially, what Abner and Ish-bosheth are doing are consolidating power in the north. And as a result, they engage in civil war with David and the house of Judah. So that's where we find ourselves, specifically in chapter 3, beginning in verse 1. It's a long chapter, and there's a lot going on in chapter 3.
So we're going to just take up the first half. We're going to look at verses 1 to 21 tonight. and then, God willing, the following verses next Wednesday night. Now, after I have surgery, I cannot teach on Wednesday nights, but Pastor Porter will be doing that. So Bible study will continue on Wednesday nights for the forever, I guess, until that happens.
Jesus returns, or one or two of us die. So yeah, there'll be no lapse in terms of Bible study on Wednesday night. So beginning in chapter 3 at verse 1, now there was a long war between the house of Saul and the house of David. But David grew stronger and stronger, and the house of Saul grew weaker and weaker.
Sons were born to David and Hebron. His firstborn was Amnon by Ahinoam, the Jezreelitus. His second, Kiliab, by Abigail, the widow of Nabal, the Carmelite. The third, Absalom, the son of Maacah, the daughter of Talmai, king of Geshur.
The fourth, Adonijah, the son of Hagith. The fifth, Shephetiah, the son of Abital. And the sixth, Ithrium, by David's wife, Eglah. These were born to David in Hebron.
Now it was so, while there was war between the house of Saul and the house of David, that Abner was strengthening his hold on the house of Saul. And Saul had a concubine whose name was Rizpah, the daughter of Aiah. So Ish-bosheth said to Abner, why have you gone into my father's concubine? Then Abner became very angry at the words of Ish-bosheth and said, am I a dog's head that belongs to Judah?
Today I show loyalty to the house of Saul, your father, to his brothers and to his friends, and have not delivered you into the hand of David. And you charge me today with a fault concerning this woman. May God do so to Abner and more also if I do not do for David as the Lord has sworn to him to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah from Dan to Beersheba. He could not answer Abner another word because he feared him.
Then Abner sent messengers on his behalf to David saying, whose is the land? Saying also, make your covenant with me, and indeed my hand shall be with you to bring all Israel to you. And David said, good, I will make a covenant with you. But one thing I require of you, you shall not see my face unless you first bring Michael, Saul's daughter, when you come to see my face.
So David sent messengers to Ish-bosheth, Saul's son, saying, give me my wife, Michael, whom I betrothed to myself for a hundred foreskins of the Philistines. And Ish-bosheth sent and took her from her husband, from Paltiel, the son of Laish. Then her husband went along with her to Baharim, weeping behind her. So Abner said to him, go, return, and he returned.
Now Abner had communicated with the elders of Israel, saying, in time past you were seeking for David to be king over you. Now then, do it. For the Lord has spoken of David, saying, by the hand of my servant David, I will save my people Israel from the hand of the Philistines and the hand of all their enemies. And Abner also spoke in the hearing of Benjamin.
Then Abner also went to speak in the hearing of David in Hebron, all that seemed good to Israel and the whole house of Benjamin. So Abner and 20 men with him came to David at Hebron. And David made a feast for Abner and the men who were with him. Then Abner said to David, I will arise and go and gather all Israel to my lord the king, that they may make a covenant with you and that you may reign over all that your heart desires.
So David sent Abner away and he went in peace. Amen.
Introduction: Flow of 2 Samuel
Well, remember the major flow of this particular book. In 2 Samuel, at the end of 1 Samuel, we see the death of Saul. David laments for Saul in chapter 1 in 2 Samuel. Then, as I said in chapter 2, David is anointed king in Judah.
And from then on, we see the commencement of his reign at Hebron in chapters 1 to 4, the consolidation of his reign over all Israel in chapters 5 to 9, the consequence of David's sin in chapters 10 to 20, and then the close of David's reign in chapters 21 to 24. So we are on the way to the consolidation of the kingdom. And chapters 3 and 4 are integral, because Abner is an obstacle, and so is Ish-bosheth. And we see how God the Lord, in his sovereignty and in his providence, even through the vile means of man, not just in spite of those things, but through those things, God is establishing his kingdom in Jerusalem with David on the throne.
So tonight, as we look at this particular section,
Civil War: The House of Saul vs. David
we'll look first at the reminder concerning the civil war in verse 1. Secondly, the increase in David's house in verses 2 to 5. And then thirdly, the defection of Abner to David in verses 6 to 21. But note the first place.
As I already read, there was a long war between the house of Saul and the house of David. So basically, you have the northern tribes of Israel versus the southern tribes of Judah. You've got Ish-bosheth, the son of Saul, who is a puppet king, really. Abner is the power in the north.
And then you have David. Going back to chapter 2, remember the disparity in terms of the length of rain. Look at what we find in verse 10 of chapter 2, Ish-bosheth Saul's son was 40 years old when he began to reign over Israel. And he reigned two years.
Only the house of Judah followed David. And the time that David was king in Hebron over the house of Judah was seven years and six months. So there's a disparity in numbers. Most likely, it took five years through Abner and Ish-bosheth to consolidate the northern tribes as a unified body in their opposition against the south.
So that five-year period explains the disparity. So what we find now is that they are engaged in this civil war. And specifically, David grew stronger and stronger, and the house of Saul grew weaker and weaker. This is a foreshadowing, along with the next couple of verses, that continue to build to the crescendo of the consolidation of power under David in 2 Samuel chapter 5.
Increase in David's House
Note the increase in David's house in verses 2 to 5, this indication of his sons that were born and the various wives that he had. He had the two wives in Ziklag with him. He had Ahinoam and he had Abigail. And then he took on these additional wives in Hebron.
Now there's other instances in 2 Samuel where lists like these are presented. In 2 Samuel 3 and in 5, we see the list of David's sons. In 2 Samuel 8 and chapter 20, we see the list of David's officials. And then in chapters 21 and 23, we see a list of David's warriors. and perhaps the reason why is to show us the strength of the king.
It's not accidental that this comes just prior to this whole narrative that leads us into the consolidation of power. There's also something we ought to appreciate. The narrative is moving toward that consolidation, but it's also moving toward a dynastic succession. In other words, Davidic succession.
David is going to have sons, or David has sons. And in this dynastic succession, when David dies, then one of his sons becomes the king. So the equipment is being placed before us, or the furniture, for this succession or for this dynasty that is going to follow with reference to David. But it's not all that it could be as we look at some of the particular names in this particular list.
Notice a few of them. We have Absalom. We have Adonijah. I'm sorry.
We have, yeah, Absalom and Adonijah. and Amnon as well. Alter says succession is not simple. In other words, it's not going to be the case that everything works out for David in terms of a Davidic succession. Succession is not simple and the list bristles with future disasters.
And as we read these particular names, hopefully we're remembering what happens to these particular men. Ammon will rape his half-sister and will be murdered by his brother. Absalom will usurp the throne and Adonijah will proclaim himself king while the infirm aged David lies in bed unaware. So on the one hand, it's an encouraging thing. to show us the strengthening of David's household.
But on the other hand, those of us who have read the narrative from thence on realize that not all that glitters is gold. Everything isn't going to go well for David. As I mentioned, the larger outflow of the book there is the consequence of David's sin in chapters 10 to 20. And it's not just David's sin with reference to Bathsheba.
One of the things that I observe as I work through these narratives, and I use various commentaries, some see David as, you know, a spotless hero. There's no blemish, no spot, no problem whatsoever except the incident with Bathsheba. I don't think that's consistent. David doesn't always do everything perfectly.
More on that in just a moment. But then there's others who say, you know, this is just a book composed as a piece of political propaganda to show David as something he really wasn't. I don't believe that's accurate either. But in this particular passage, it indicates something of David's sin.
David's Polygamy and Deuteronomy 17
The king of Israel was told not to multiply wives. Now because all the pagans did it, doesn't legitimize it for the king of Israel. Go back to Deuteronomy chapter 17 for just a moment. If you're interested in finding out more about this and seeing more words of condemnation really concerning David and his sin here, you can read John Gill's commentary or John Calvin's sermon on 2 Samuel, this particular section, because what David did here violates the principles governing kings.
Notice in Deuteronomy 17, verse 14, when you come to the land which the Lord your God is giving you and possess it and dwell in it, And say, I will set a king around over me like all the nations that are around me. You shall surely set a king over you whom the Lord your God chooses one from among your brethren. You shall set his king over you. You may not set a foreigner over you who is not your brother, but he shall not multiply horses for himself. nor cause the people to return to Egypt to multiply horses, for the Lord has said to you, you shall not return that way again.
Neither shall he multiply wives for himself, lest his heart turn away, nor shall he greatly multiply silver and gold for himself." So the king of Israel was to avoid weapons, women, and wealth. Not that he couldn't have weapons, and not that he couldn't have a wife, and not that he couldn't have a degree of wealth, but if his heart got entwined by those particular things, it would prove to be his downfall. We see that with Solomon. Solomon had a whole host of wives, and they ultimately led his heart away to worship other gods.
So what David does here is not legitimate, it's not upright, it's not godly. And this is simply a reality. As I said, some see only the sin with Bathsheba as the problem that David had. But this is simply to breach Deuteronomy 17.
It is to violate God's particular word concerning that issue. In fact, in 2 Samuel chapter 3, back at that particular list, we see probably the reason why kings were prohibited from doing this. You say, well, sexual lust. I'm sure that was part of the reason why a king would want to multiply wives.
But I think the primary emphasis in the prohibition is on political alliances. Yes, you ought not to go after another woman. and to engage your sexual lust. That's what your wife is for. But the kings in those days married for political alliances, to expand their kingdoms, to sort of make alliances with other kings and to to grease the palms or grease the wheels so that the kingdom would spin well.
And in the passage before us, one of the men or one of the wives notice Absalom, the son of Maacah, the daughter of Talmai, king of Gesher. Now this happened to be a pretty strategic place for David to have an alliance with because it was northwest, above the Sea of Galilee. So essentially this king of Gesher would be to the rear of Ish-bosheth. So if David needed a bit of help militarily, he would just email or text or get on the phone, actually he'd send a runner, and he would ask Gesher to provide assistance with this Ish-bosheth problem.
Interestingly enough, that's where Absalom goes after he tries to usurp the kingdom. He flees to Gesher. Maybe Absalom thinks that my grandfather was a king, I have royal blood in my veins and I ought to take the kingdom away from my father. So political alliances is probably what's most frowned upon in this prohibition against multiplying wives.
So David here is functioning politically. He does have a lot of political savvy. As you work through this particular chapter, for instance, you can't miss the political overtones. Remember, kingdom building is Yes, in the first place, about God establishing his people.
But as well, there's a lot that goes into it in terms of the human efforts involved. So this is the introduction to what follows in terms of the consolidation of power under David.
Defection of Abner to David
Now notice the defection of Abner in verses 6 to 21. This explains how David arrives at this consolidation. This explains how the northern tribes now come under the sway of King David, the king of Judah. And particularly, it's because Abner had a change of heart.
Occasion of the Defection
Notice in the first place the occasion of this defection in verses 6 to 11. Verse 6, Now it was so, while there was war between the house of Saul and the house of David, that Abner was strengthening his hold on the house of Saul. That's pretty specific language and pretty conspicuous. No one doubts who is in charge in the north.
It was not Ish-bosheth. It was Abner, and Abner was a power broker. And now notice in verse 7, and Saul had a concubine whose name was Rizpah, the daughter of Aiah. So Ish-bosheth said to Abner, why have you gone into my father's concubine?
Now this is an accusation posed by Ish-bosheth to Abner. And it's a legitimate thing to ask. My father's concubine, you have gone into her. Now what is the significance of this?
Same kind of thing as multiplying wives, political alliance. If a man took the consort or the concubine of a king, it was essentially asserting that he was now taking over as king. He was being the successor in this particular situation. So you can see why this would bother Ish-basheth.
I mean he wasn't a powerful man, but he wasn't a stupid man. He saw what was going on and he asks the question. Robert Alter says, to take sexual possession of a king's consort was to make an implicit claim to the power he executed. Another commentator says, the man who took over the harem of the deceased king thereby asserted his claim to succession to the throne.
You see this in 2 Samuel 16 and verse 21. Absalom lays with David's concubines. Now, of course, the whole idea of sexual lust and gratification is involved, but the larger overarching theme is the usurpation of David's role as king. It is Absalom's challenge to David's authority as the king, as well in 1 Kings 2.
Remember Adonijah. wants to assume the throne after David is going to die. And what does Adonijah ask for? He asks for David's concubine, Abishag. He wants to have her.
Yes, again, the whole idea of sexual lust is probably there. But that's just a minuscule portion of it. Adonijah knows that if he has the concubine, that he's got the throne as well. This is what it communicated, and this is what Ish-bosheth recognizes in this particular situation.
The obvious implication, Abner knew who wielded the power, and Ish-bosheth was recognizing it as well. Davis says, Ish-bosheth may have been a puppet and a weakling, but he was not stupid. And so he offers up this response to Abner in this particular instance. Now note Abner's response in verse 8.
He becomes very angry. Boy, Calvin lets him have it here. You want some interesting reading. Calvin's sermons on 2 Samuel.
There's Calvin, the systematic theologian that we have in the institutes. There's Calvin, the commentator that you have in the commentaries. And then there's Calvin, the pastor. Calvin, the preacher.
And those sermons, they just drip with pastoral application. I mean, they're rich. rewarding reading, but he really hammers Abner, I mean, over and over again, and this is one of the reasons why. He says that Abner knew what he was doing. He shouldn't be so proud and so arrogant, hardened his neck to the reproofs of Ish-bosheth, but that is precisely what he does.
Notice in verse 8, Abner became very angry at the words of Ish-bosheth and said, am I a dog's head that belongs to Judah? Am I just a nothing? Am I just a beast? Am I just a wretch?
He says, today I show loyalty to the house of Saul, your father, to his brothers and to his friends, and have not delivered you into the hand of David, and you charge me today with a fault concerning this woman? You see, Abner's attitude is to dismiss Ish-bosheth. In other words, he's essentially saying, you just need to shut your mouth and let me do what I want to do. Because I'm the one who's brought us to this place.
I'm the one who has kept the northern tribes from submitting to David. I'm the one that has essentially kept the house of Saul alive. And Abner cops an attitude with Ish-bosheth in this particular situation.
Abner's Resolution and God's Sovereignty
Now note his resolution in verses 9 to 11. Again, I would ask you to see the sovereignty of God and the providence of God working through these means. I mean, sin is messy business. Sin is horrible.
Sin confuses. Sin makes just wretched things occur. And in this chapter you have a lot of sin. You have this defection of Abner based on this situation with Ish-bosheth.
You have this political alliance with Abner and David. You then have Joab assassinate Abner And you have David distance himself from this whole situation. I mean, the extent that David goes to in order to distance himself from this assassination is really incredible and really amazing. And then in chapter 4, Ish-bosheth is murder.
I mean, this is just a mess, isn't it? And yet, this is the means by which God establishes His kingdom. It truly is an amazing reality that anything gets done among the sons of man. If there was not a sovereign God, nothing would get done.
We'd all kill each other. We'd all take each other's spouses. We'd all take each other's money. We'd all take each other's lands.
We'd all take each other's good names and reputation. We would all destroy each other if it were left up to us. And I think we ought to extrapolate the principle that even in the midst of this messy situation, God's kingdom is built. So we move to the church.
There's sin in the church. There's messy situations. There are instances and trials and difficulties and troubles that if left to ourselves, we would certainly destroy the very fabric of the church. And yet Christ the King overrules.
Christ the King is building his church. Christ the King has promised the gates of Hades shall not prevail against it. And in this, we greatly rejoice. That's why oftentimes, as we are moving through 2 Samuel and kingdom building, we sing 295, the ends of all the earth. shall hear and fear and turn to the Lord.
It's about the glory of God and He's going to take care of this situation. Now that doesn't mean we can sin and we can assassinate and we can engage in all manner of wickedness, but it does mean we can have hope and comfort and security in the reality that Christ is building his church, and the gates of Hades shall not prevail against it. I think I told you once, I heard a good illustration, there were some men talking in the early church, and a Roman leader, a military leader said, you know, we're going to destroy you. We're going to destroy the church of Jesus Christ.
And the minister said, you know, we sin against each other, and we try to destroy each other, and yet the church marches on. We don't think you're going to do it. we don't think you have the ability to stop us because christ has promised to build his church so all that to say this is a messy chapter and yet god the lord is working out as well notice the resolution of Abner. Verse 9, May God do so to Abner and more also if I do not do for David as the Lord has sworn to him, to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah from Dan to Beersheba. And he could not answer Abner another word because he feared him.
You all understand that idiom, Dan to Beersheba. It means the entirety of Israel, Dan to Beersheba. Note, in the first place, the resolve to get the northern tribes under David's rule. Verse 9, May God do so to Abner, and more also, if I do not for David.
Now notice, as the Lord has sworn to him. We saw this when we looked at chapter 2. Abner's revolt against David was Abner's revolt against Yahweh. Abner knew that the Lord had promised that David would be the king in Israel.
And for Abner to prop up this puppet king, Ish-bosheth, and engage in civil war against the southern tribes was to revolt against the living and true God. You see, Abner shows his cards here. Abner demonstrates that he is an apostate man. He is a wicked man.
He is driven by selfishness and ambition. There is no shred of decency in Abner whatsoever. So if you leave here tonight, don't forget that. And as I've said, we need to watch our own hearts that we, in our selfishness and in our ambition, Do not dare to be an Abner because he was a wretched man.
But he wants to consolidate power. Take it away from Ish-bosheth, turn it over to David as the Lord has sworn to him to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah from Dan to Beersheba. Davis makes this interesting comment. He says, Abner was not driven to this expedient by theology, but by politics.
Abner doesn't have a change of mind here. Abner's not repenting here. Abner's not saying, you know, I've come to my senses. God always purposed that David would be the king over the house of Saul as well.
So, you know, this is as good a time as any to lead the coalition to David, to dissolve Ish-bosheth, to see him, you know, end up, you know, doing whatever it is that ex-kings do. I really want to repent and get my life right with God. That's not what Abner does. It's not theology that drives him, it's politics.
You know, some people like to read stories or watch movies or watch shows that have a lot of political intrigue. There is more political intrigue in 2 Samuel 3 than I have seen in a long time. And I follow politics pretty, not real closely, but enough to know some political intrigue. There is a lot going on in this particular chapter.
It is absolutely incredible and amazing. Davis says, Abner was not driven to this expedient by theology, but by politics. He did not seek to expand David's kingship because he felt the authority of Yahweh's promise, but because he sought his own advantage. It's like a little child, isn't it?
Ish-bosheth said, why are you taking my father's concubine? What are you talking about? I'm just so upset with you, Ish-bosheth. I'm going to take the kingdom away from you, and I'm going to send it over into David.
All for Abner. Because Abner knows that if he can get in David's good side, if Abner can ingratiate himself to David, that means position for for Abner in David's kingdom, right? You've got to remember, this is a selfish, ambitious man. He is going to do what it takes to exalt himself.
When Joab kills Abner, the explanation is given because of Asahel. But Joab probably sees the threat that Abner poses to a consolidated kingdom. Joab does the same thing in chapter 20 with Amasa. Amasa is promoted by David to the rank of commander.
And then he meets with the Joab fete that Abner met with in 2 Samuel 3. These men are trying to get position. These men are trying to climb the political ladder. These men want something that God doesn't give them ultimately.
Back to Davis. If Ish-bosheth was not going to roll over and play dead, then the next best option for Abner was to swing his support to David and use his influence over the northern tribes as a bargaining chip with David, thereby assuring himself of a powerful spot in David's regime. Abner only quotes scripture when it supports a pro-Abner move. That's what he's doing, going to take the kingdom or take the tribes to David as the Lord swore.
He quotes scripture when it serves him, just like the devil, Matthew chapter four, just like probably professing Christians. They'll use scripture that is to their advantage, but they neglect scripture that isn't so much so. Those health, wealth, prosperity wackos like some passages in Proverbs. They like some passages elsewhere because it means they can get jets and gold and all sorts of good things.
But they don't like the end of Hebrews 11. They certainly don't like Paul and 2 Timothy. They use scripture that facilitates their advantage. We need to guard against that in our own lives.
Do we have a few pet verses that we like because they make us feel good and they make us happy? We need to love all of God's word. The entirety of your word is truth, said the psalmist. So back to Davis.
Abner seeks the kingdom not because it is a matter of divine promise, but because it is now a piece of sharp policy. Not love for Yahweh's designs, but concern over Abner's position is all that matters to him." So on the one hand, it sounds good. The Lord has sworn David should get the kingdom. But he doesn't care that the Lord had sworn.
He cares about getting in good with David so that he will have position, you see? Davis mentions Donald J. Barnhouse, the famous preacher. Anyways, Barnhouse was the guy's name.
And he gave this illustration about a kid named Willie. And it sort of illustrates this point. On the one hand, it looks like a noble effort. You know, you want to make sure that David gets the kingdom as the Lord had sworn.
But on the other hand, there's a very perverse end, namely Abner's ambition. Anyways, Willie saw that his friend had fallen through the ice in a lake, a frozen lake. And so Willie scurried over there and heroically fished his friend out of the ice. And everybody was praising and admiring young Willie.
And a reporter came and said, Willie, tell me something about what you did there. He said, well, I had to do it. He was wearing my ice skates. Right?
Isn't that what's going on here? The Lord swore. It doesn't care about the Lord. Yahweh and David do not matter.
If this will be a bargaining chip to gain the favor of David so I can rise up the command chain and I can be key in this consolidation of power, that's what's driving Abner. And note the inability of Ish-bosheth to stop Abner, verse 11. He could not answer Abner another word because he feared him. So Abner must have been a bad dude.
I gotta say, he must have been a pretty nasty character in order to wield this sort of power over Ish-bosheth. Now note in the second place, that was the occasion, verses 6 to 11, of the defection of Abner to David. Now notice in the second place, the alliance in verses 12 to 21. So we see the request in verse 12.
Then Abner sent messengers on his behalf to David saying, whose is the land? Saying also, make your covenant with me and indeed my hand shall be with you to bring all Israel to you. Now notice David's response. David said, good, I will make a covenant with you.
Now, there's a lot of questions that this chapter produces, at least it did for me. Why does he do this so quickly? Why such a willingness? Now, I know he's going to get control of the northern tribes.
He is going to consolidate power. This is a key move that Abner makes this overture to David in order to enter into covenant. so that David can assume control of the entirety of Israel, that is a good thing. But what's been David's pattern up to this point? It hasn't been to try and force the kingdom.
It hasn't been to try and take those steps to secure his position in the kingdom, but rather it has been to wait upon Yahweh. Now, perhaps David interprets this as Yahweh's sending Abner, and certainly it was in terms of the decree, but David is willing to do this. I will make a covenant with you, but one thing I require of you, you shall not see my face unless you first bring Michael Saul's daughter when you come to see my face." Now was this romantically charged? Maybe, but it was probably politically charged as well.
This would go a long way in terms of the unification process, right? If David is back with Saul's daughter, that's going to go a long way to make sure that no one has these thoughts that David was a usurper, that David did hate Saul, or that David was a vile enemy of the North. No, David's married to Michael. They're happy, along with, you know, this harem of otherwise, but nevertheless, David's back with his Michael again.
This Saul-David sort of thing would look good. So he makes this specific request that he brings Michael. Now note what David does in verse 14, and this is... You know, perhaps implicit, but David sent messengers to Ish-bosheth, Saul's son, saying, give me my wife, Michael, whom I betrothed to myself for a hundred foreskins of the Philistines.
Note that he doesn't use Abner here. Some speculate that this was a bit of an affront, or this was a bit of a check upon Abner's power. Abner's been reduced to the point of a middleman. Maybe this irritated Abner that David went right to Ish-bosheth.
I mean, Abner is the real power. Deal with Abner. But David doesn't do that. He goes for Ish-bosheth.
Again, there's silent stuff going on here, but it is intriguing that he goes right to Ish-bosheth. And then he says, give me my wife, Michael, whom I betrothed to myself for 104 skins of the Philistines. That was the requested price. But remember, David delivered up 200.
And 200 foreskins meant 200 dead Philistines, not 200 hurting Philistines. The foreskins were representative of the fact that he killed them in order to take those foreskins. Men didn't willingly give those up in battle to Israelite soldiers. David did what Saul demanded, adding 100.
Now notice, Ish-bosheth sent and took her from her husband, from Paltiel, the son of Laish. Ish-bosheth just does it. Right away, just does it. He's afraid of Abner, he gets this word from David, and he just rolls over.
Then her husband went along with her to Baharim, weeping behind her. So Abner said to him, go, return. And he returned. Now, we can read through that pretty quickly and say, oh, Paltiel, you come across as a bit of a wimp.
Well, remember, it was Saul that gave Michael to Paltiel. It was Saul who first used his daughter as a pawn, essentially. But having done that, now Michael and Paltiel have built a life together. They're happy together.
Paltiel loves his wife. And note what happens, Ish-bosheth takes his wife from him and gives her back to David. And so when we read this, that her husband went... Ish-bosheth sent and took her from her husband, from Paltiel the son of Laish, that her husband went along with her to Baharim, weeping behind her.
The poor guy, man! His wife was stolen from him and he had no recourse! One of the closing applications I am going to offer tonight is the difficulties associated with being of the common herd. Paltiel was of the common herd, and things didn't go well for him.
There is nothing new under the sun. We see political movement today. We see men in high places today sort of treat people below them as if they're dirt or as if they're just pawns. or they're just sort of puzzle pieces, or they're just a means to the end of building that political person's regime or power, increasing his prestige or whatnot. There's nothing new.
This is what was done for Paltiel. I mean, imagine that. Somebody says, your wife is going back to her first husband. Oh, okay.
What about the kids? What about the car? What about the house? What about our lives together?
I mean, this is just pretty pathetic if you're a palatial in this particular section.
Abner's Negotiation with Israel
Now notice, The negotiation in verses 17 to 19. Abner first speaks to the elders of Israel. In time past you were seeking for David to be king over you. Now then do it.
For the Lord has spoken of David saying, by the hand of my servant David, I will save my people Israel from the hand of the Philistines and the hand of all their enemies. This is incredible from the man who in the previous chapter takes a coalition, it takes 12 men to go and face off with 12 of David's men. This is incredible for a man that props up Ish-bosheth to lead a house of Saul coalition against the house of David and now he's essentially encouraging the elders that he was just siding with, in times past you were seeking for David to be king over you. Now then, do it, for the Lord has spoken of David saying, by the hand of my servant David, I will save my people Israel from the hand of the Philistines and the hand of all their enemies.
I wonder if any of these men in Israel were scratching their heads saying, but weren't you the one that just went to attack them? Weren't you the one that just sort of did all this? Didn't you just spend five years to consolidate the northern tribes in this aggression against the south and all of a sudden now you're telling us to go ahead and submit to David? It's an amazing thing.
Verse 19, he speaks in the hearing of Benjamin. Why is this important? Because Saul was from the tribe of Benjamin. You would like to get the Benjamites on your side, wouldn't you?
You would like to have them as a part of this unification process. If you are a wise man, as Abner is, I'm saying he's a nasty piece of work, but he's a brilliant man. He knows what he's doing in this situation. And then Abner went to speak in the hearing of David in Hebron, all that seemed good to Israel and the whole house of Benjamin.
Ratification of the Covenant
Now note the ratification. It does not say the covenant was ratified here, but I will argue that it was in fact ratified. Notice verse 20. So Abner and 20 men with him came to David at Hebron.
And David made a feast for Abner and the men who were with him. Then Abner said to David, I will arise and go and gather all Israel to my lord the king. and that they may make a covenant with you, and that you may reign over all that your heart desires." So David sent Abner away and he went in peace. You see, it's ratified. There is a commitment, there is a covenant, and the several reasons why, even though it doesn't say, and they forged a covenant that day.
Covenant is mentioned specifically, but in terms of the reality, typically there was the presence of a meal at a covenant ratification ceremony. Notice the threefold emphasis that Abner went in peace, verse 21, verse 22, and verse 23. Why do you think Abner met with Joab? Why do you think Abner would meet privately with Joab?
Because Abner was afforded peace by King David. He didn't think that King David's general was going to cut him deep or bury a knife in him. I mean, as you move through the narrative, you might ask the question, why does Abner meet with Joab? Because Abner just entered into a covenant with Joab's king.
Certainly, Abner thought that Joab's king would have controlled Joab so that Joab wouldn't plunge a knife into Abner. That's why. Three times it mentions that Abner went in peace. As well, there's a five-fold curse pronounced on Joab by David in verse 29.
In other words, after Joab kills Abner, David, to distance himself from Joab's act, says a five-fold curse, that there'd be a discharge, that they'd be a leper, and Gil calls that discharge gonorrhea in verse 29 there. So discharge, leper, what else is there in verse 29? Leans on a staff, that could be works with a woman's spindle. In other words, he goes from the rank of a military commander to working as a woman. to working in woman's work, or falls by the sword, or who lacks bread.
So there are several things that are indicated in this passage. Never fail to be in the house of Joab, one who has a discharged leper, leans on a staff, falls by the sword, lacks bread. And so essentially what David is doing there is telling that these covenant curses would fall on the head of Joab. Probably the covenant curses that would have fallen upon David if he had reneged on the covenant that he had made with Abner.
And then as well, the fact or the idea that there is a covenant present between David and Abner in the extent that David went to in order to distance himself from Abner's assassination. I mean, he goes to great lengths. We'll see that next week, to great lengths, to make sure that no one thinks that David had anything to do whatsoever with the demise of Abner. Now, you didn't spend all day in this political intrigue like I did. sensing this isn't as exciting to you as perhaps as it is to me, but it truly is an amazing story.
And as I said, coupled with chapter four and all the background, you see how God is working through these means to bring about his will. And these means at times aren't always the spotless, polished, perfect things that we like to assume God always uses.
Application
Well, a couple of things as we close. In the first place, I mentioned this multiplication of wives. As I said, there is an idea out there that the only thing David ever did wrong was having relations with Bathsheba and then killing Uriah the Hittite. No.
You saw in Deuteronomy 17. I didn't make that up. There is a prohibition against the king from marrying other women. additional women. The creation account forbids this.
When God made man, he brought him one woman. He brought him one wife. As well, the law of God forbids this with reference to kings. Listen to Calvin's explanation.
He says, moreover, David committed a double sin, for in addition to the common law which speaks to everyone, it is stated particularly that the king should not take several wives. Now that prohibition is even stricter on kings because kings tend to allow themselves more license, either when they are flattered or when no one dares to contradict them. Hence, they may think that they are not bound by the rules that control the common herd. That's where I pick my terminology.
Notice, they may think that they are not bound by the rules that control the common herd. Isn't this a problem with kings? Isn't this a problem with those who are in authority? A temptation, a tendency, an inclination is to somehow think that they themselves are not bound by the same law?
That was not to be the way it was in Israel. Deuteronomy 17, the first order of business, when the king sat upon the throne, he was to take out his own pen, he was to take out his own piece of paper, and he was to write the law of the Lord for himself. That was the first order of business. What would that indicate to the king?
You are not over the law, you are under the law. You need to meditate on this law, you need to contemplate this law, you need to rule your life by this law. You are not an island unto yourself and you are not like the pagans around you. The fact that the kings of Israel did this, multiplying wives, indicates or evidences that they were more in line with the pagans who built political alliances by such means than the law of God which spoke specifically to this issue.
In other words, if they say, well, you know, this is the way things get done. This is the way we increase our territory. This is the way we secure peace. This is the way we protect our borders.
That doesn't matter. God says don't do it. Don't multiply wealth. Don't multiply women.
Don't multiply weapons. Trust in the Lord. Certainly, you know, having said that, doesn't mean no weapons, doesn't mean no wife, doesn't mean no wealth. Kings always would have a bit of wealth, that's legit, but you don't need all the wealth.
And that was to make sure that they were conscious of their position under God as servants rather than tyrants. So the king in Israel was not an absolute, you know, everything goes sort of a thing. He was to be subject to the word of God. Secondly, the wickedness of Abner.
We ought to rehearse this. We did last time in Chapter 2, but that was a few weeks ago. So we can rehearse this again. Abner knew of God's promise concerning David, yet he led the revolt against David.
Unconscionable. I mean, the fact that he doesn't explode with hypocrisy when he actually says to the elders, You know what? You wanted to go under David? Now go do it.
What do you mean, go do it? You just told us to fight against David. Abner abandoned Ish-bosheth in the house of Saul when it was politically expedient to do so. It was not theologically driven.
There's no act of repentance. There's no moment. There's no existential awakening here for Abner. It is political motivation and a desire to satisfy his own lusts.
Abner was a selfish and ambitious man who was devoid of the fear of God. Listen to Gil. He says, commenting on, except as the Lord hath sworn to David, even so I do to him. Meaning, if he did not do that to David, which God had sworn should be done, namely what follows, the translation of the kingdom to him.
By which it appears that Abner knew of the promise and oath of God respecting this matter, and therefore acted against his conscience in setting up Ish-bosheth on the throne, which he knew would not prosper, and that he was fighting against God. which shows what a hardened, wicked creature he was and how far ambition and being thought to be of consequence will carry a man." You see, the grand thought here is we need to guard our own hearts against this sort of ambition. And it's not just something unique to kings, it's not something just unique to pastors, it's not something just unique, you know, to one particular class of men. Wherever we find ourselves, there is always this challenge to be seen as the best, or this challenge to be seen as the most excellent. Now work hard, be faithful.
You see a man who excels in his work, the Proverbs say, he will stand before kings. But he doesn't do it for that reason. He does it to do his work as unto the Lord. So we need to guard against this whole idea of an unrighteous ambition.
Certainly, you know, ambition. I get a new job and I'm, you know, doing this particular thing. I ought to work hard so I can get promoted. There's nothing wrong with that.
But an Abner-like ambition that wants eyes on self and that will use whatever means available to promote oneself, we need to guard our hearts against that. Paul's words in Philippians chapter 2 speak directly to this particular mindset. Philippians chapter 2, and I'm sure we read this last time, it bears repeating. In verse 3, let nothing be done through selfish ambition or conceit.
Paul is saying don't be an Abner. I don't know if that's actually in his head, but that's how we can apply it here tonight. Let nothing be done through selfish ambition or conceit. What drives you?
What moves you? Is it the glory of God? Is it the good of others? Or is it, wow, if I just do this, I'll be better postured for this.
Or if I just go here, then I'll be better off. No, that ought not to be the way we govern, or we rule, or the way we work, or the way we operate. Paul goes on to say, but in lowliness of mind, let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.
That is such a contrary position to Abner. I mean, Abner's Philippians 2.4 says, I'm going to look out only for my own interests and not care one bit about the interests of others. That is contrary to the word of the living God, and that is contrary in the heart of a professing Christian. We ought to kill that by the spirit so that we do not dishonor God.
Davis said, and I read this a couple weeks ago, Abner is not far from any of us. We share an Abner nature that harbors sin, stupidity, perversity, and twistedness. Let Abner preach to you. Let him tell you that it is possible to know the truth but not embrace the truth, to quote the truth but not submit to the truth, to hold the truth and yet assault the truth.
And so Abner joins all the other antichrists who strut around and say, excuse me, I will be king. You see, Abner knew the truth, didn't he? Abner understood the promise of Yahweh, didn't he? Abner knew all that, and yet he launches this revolt against David and ultimately against God himself until it was advantageous for him to shift gears completely, say, well, now I want these northern tribes to be under David.
The guy was a wretch, and we've got to guard our hearts that we aren't like wretches. And then, as I said, the difficulties associated with the common herd. Hence, they may think that they are not bound by the rules that control the common herd, is what Calvin said. I don't want to be some sentimental romantic with reference to Paltiel.
I was going to just gloss right over it because that kind of stuff doesn't thrill me so much, a guy weeping as his wife is taken away. But then I started thinking, what if that was me? What if my wife got taken away by the king and given to someone else? That's horrible.
I guess you got to put yourself in another man's moccasins once in a while until you can really appreciate what he's going through. This was a wretched situation. What about Naboth in 1 Kings chapter 21? I mean, Ahab wanted to have a vegetable garden.
So he wants to take Naboth's vineyard. And Jezebel says, well, then you get right over there and take that vineyard. And so he does. I mean, they destroy a man because he wants a vegetable garden.
It is difficult to be a part of the common herd in a world filled with sinful men. But we have to do it. We have to persevere. We have to pray to God to be faithful and to be consistent.
And then, as I mentioned, the sovereign providence of God. The Lord had promised that David would be king over Israel. And the Lord brings it to pass, in the words of Vannoy, not just in spite of human plots and schemes, but even by means of them.
Closing Prayer
Well, let us pray. Our Father, we thank you for your word and we thank you for the fact that you had purpose to establish your kingdom with David as the ruler, and certainly you fulfilled this. And we thank you for the greater David, the son of David, who has come to establish that kingdom with which there will be no end. We praise you for Jesus Christ.
We praise you for His rule, His reign, His righteousness. We praise you that He always submitted to the law. He didn't multiply wealth or weapons or women, but He was always faithful to do the will of His Father who sent Him. How we praise you for His obedience.
How we praise you for His death and resurrection. How we praise you for the Gospel that frees us from our sin, that brings forgiveness and brings pardon and brings righteousness. We praise you for our Lord Jesus Christ. We praise you for the kingdom that is being built.
We praise you and ask that as the gospel is preached, more and more people would be saved and more and more people would come into this gracious kingdom. Go with us now, we pray, through Christ our Lord. Amen.