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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. 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, 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. 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. 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. 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. 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. 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. 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. 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. 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. 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.