Abner sent messengers to David on his behalf, saying, “Whose is the land?” and saying, “Make your alliance with me, and behold, my hand will be with you, to bring all Israel around to you.”
Parallel Translations
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Abner sent messengers to David on his behalf, saying, “Whose is the land?” and saying, “Make your alliance with me, and behold, my hand will be with you, to bring all Israel around to you.”
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And Abner sent messengers to David on his behalf, saying, Whose is the land? saying also, Make thy league with me, and, behold, my hand shall be with thee, to bring about all Israel unto thee.
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And Abner sent messengers to David straightway, saying: 'Whose is the land?' saying also: 'Make thy league with me, and, behold, my hand shall be with thee, to bring over all Israel unto thee.'
Cross-references (11)
Passages linked to 2 Samuel 3:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Chronicles 12:38-40 All these were men of war, who could order the battle array, and came with a perfect heart to Hebron, to make David king over all Israel; and all the rest also of Israel were of one heart to make David king. They were there with David three days, eating and drinking; for their brothers had supplied provisions for them. Moreover those who were near to them, as far as Issachar, Zebulun, and Naphtali, brought bread on donkeys, on camels, on mules, and on oxen: supplies of flour, cakes of figs, clusters of raisins, wine, oil, cattle, and sheep in abundance; for there was joy in Israel.
- 2 Samuel 3:21 Abner said to David, “I will arise and go, and will 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 soul desires.” David sent Abner away; and he went in peace.
- 2 Samuel 3:27 When Abner was returned to Hebron, Joab took him aside into the middle of the gate to speak with him quietly, and struck him there in the body, so that he died, for the blood of Asahel his brother.
- 2 Samuel 5:1-3 Then all the tribes of Israel came to David at Hebron, and spoke, saying, “Behold, we are your bone and your flesh. In times past, when Saul was king over us, it was you who led Israel out and in. Yahweh said to you, ‘You will be shepherd of my people Israel, and you will be prince over Israel.’ ” So all the elders of Israel came to the king to Hebron, and king David made a covenant with them in Hebron before Yahweh; and they anointed David king over Israel.
- 2 Samuel 19:6 in that you love those who hate you, and hate those who love you. For you have declared today that princes and servants are nothing to you. For today I perceive that if Absalom had lived, and all we had died today, then it would have pleased you well.
- 2 Samuel 19:14 He bowed the heart of all the men of Judah, even as one man; so that they sent to the king, saying, “Return, you and all your servants.”
- 2 Samuel 19:41–20:13 Behold, all the men of Israel came to the king, and said to the king, “Why have our brothers the men of Judah stolen you away, and brought the king, and his household, over the Jordan, and all David’s men with him?” All the men of Judah answered the men of Israel, “Because the king is a close relative to us. Why then are you angry about this matter? Have we eaten at all at the king’s cost? Or has he given us any gift?” The men of Israel answered the men of Judah, and said, “We have ten parts in the king, and we have also more claim to David than you. Why then did you despise us, that our advice should not be first had in bringing back our king?” The words of the men of Judah were fiercer than the words of the men of Israel. There happened to be there a wicked fellow, whose name was Sheba, the son of Bichri, a Benjamite; and he blew the trumpet, and said, “We have no portion in David, neither have we inheritance in the son of Jesse. Every man to his tents, Israel!” So all the men of Israel went up from following David, and followed Sheba the son of Bichri; but the men of Judah joined with their king, from the Jordan even to Jerusalem. David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in custody, and provided them with sustenance, but didn’t go in to them. So they were shut up to the day of their death, living in widowhood. Then the king said to Amasa, “Call me the men of Judah together within three days, and be here present.” So Amasa went to call the men of Judah together; but he stayed longer than the set time which he had appointed him. David said to Abishai, “Now Sheba the son of Bichri will do us more harm than Absalom did. Take your lord’s servants, and pursue after him, lest he get himself fortified cities, and escape out of our sight.” Joab’s men went out after him, and the Cherethites and the Pelethites, and all the mighty men; and they went out of Jerusalem, to pursue Sheba the son of Bichri. When they were at the great stone which is in Gibeon, Amasa came to meet them. Joab was clothed in his apparel of war that he had put on, and on it was a sash with a sword fastened on his waist in its sheath; and as he went along it fell out. Joab said to Amasa, “Is it well with you, my brother?” Joab took Amasa by the beard with his right hand to kiss him. But Amasa took no heed to the sword that was in Joab’s hand. So he struck him with it in the body, and shed out his bowels to the ground, and didn’t strike him again; and he died. Joab and Abishai his brother pursued Sheba the son of Bichri. One of Joab’s young men stood by him, and said, “He who favors Joab, and he who is for David, let him follow Joab!” Amasa lay wallowing in his blood in the middle of the highway. When the man saw that all the people stood still, he carried Amasa out of the highway into the field, and cast a garment over him, when he saw that everyone who came by him stood still. When he was removed out of the highway, all the people went on after Joab, to pursue Sheba the son of Bichri.
- 1 Chronicles 11:1-3 Then all Israel gathered themselves to David to Hebron, saying, “Behold, we are your bone and your flesh. In times past, even when Saul was king, it was you who led out and brought in Israel. Yahweh your God said to you, ‘You shall be shepherd of my people Israel, and you shall be prince over my people Israel.’ ” So all the elders of Israel came to the king to Hebron; and David made a covenant with them in Hebron before Yahweh; and they anointed David king over Israel, according to Yahweh’s word by Samuel.
- Psalms 62:9 Surely men of low degree are just a breath, and men of high degree are a lie. In the balances they will go up. They are together lighter than a breath.
- Matthew 21:8-10 A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”
- Luke 16:5-8 Calling each one of his lord’s debtors to him, he said to the first, ‘How much do you owe to my lord?’ He said, ‘A hundred batos of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘How much do you owe?’ He said, ‘A hundred cors of wheat.’ He said to him, ‘Take your bill, and write eighty.’ “His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Or, secretly.
Or, secretly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Sa 3:12 And Abner sent messengers to David on…
2Sa 3:12 And Abner sent messengers to David on his behalf, saying, Whose [is] the land? saying [also], Make thy league with me, and, behold, my hand [shall be] with thee, to bring about all Israel unto thee.
Ver. 12. Whose is the land?] q.d., Whose but thine, by God’s own designation
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Make thy league with me,] viz., That thou wilt both pardon me, and prefer me to the same place of honour that I had been in with Saul for so Josephus understandeth him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Messengers on his behalf; who in his name and…
Messengers on his behalf; who in his name and stead might treat with David concerning his reconciliation with him. Thus God overrules the lusts and passions of wicked men, to accomplish his own wise and holy purposes. And who then dare contend with that God who makes even his enemies to do his work, and destroy themselves?
Whose is the land? to whom doth this whole land belong, but to thee? Is it not thine by Divine right? Saul’s son is but a usurper, thou only art the rightful owner.
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Make thy league with me, that thou wilt pardon all past offences to me, and to all Israel, and thou wilt receive me into thy grace and favour.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Abner sent messengers to David on his behalf,....…
And Abner sent messengers to David on his behalf,.... On his own account, and not on the account of Ishbosheth, or the people of Israel; but to obtain terms for himself, or in his own name, as representing him and standing in his stead; or secretly, as Kimchi explains it, unknown to Ishbosheth, or the people of Israel. The Targum is,"out of his place;''he sent them from the place where he was, from Mahanaim:
saying, whose is the land? the land of Israel, is it not thine, David? verily it is; to whom does it belong but unto thee, to whom the Lord has given it? not to any of Saul's posterity: this he ordered the messengers to say in the first place, in order to ingratiate himself to David, and gain his messengers an audience. The Targum is,"I swear by him that made the earth;''so Jarchi says, it is an oath by him whose the earth is, even by the living God, whose is the earth, and the fulness thereof:
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saying also, make thy league with me; he desired to enter into a covenant of friendship with him, that everything that had passed might be forgiven and forgotten:
and, behold, my hand shall be with thee, to bring about all Israel unto thee: he promises on his part to do his utmost to bring all Israel under his government and to obedience to him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Messengers - Who in his name might treat with…
Messengers - Who in his name might treat with David concerning his reconciliation with him. Thus God over-rules the passions of wicked men, to accomplish his own wise and holy purposes. And who then dare contend with that God who makes even his enemies to do his work, and destroy themselves? Whose, &c. - To whom doth this whole land belong, but to thee? Is it not thine by Divine right?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain 2Sa 3:12. And Abner sent messengers to David —…
2Sa 3:12. And Abner sent messengers to David — Having thus incensed his master, he judged it not safe to delay the execution of what he had threatened. Yet he thought it neither safe nor prudent to go himself to David till he had tried his inclinations by messengers, whom he sent privately to treat with him about a reconciliation. Thus God overrules the passions of wicked men, and turns and directs their devices and counsels, to accomplish his own wise and holy purposes! And who then dare contend with that God, who makes even his enemies to do his work, and destroy themselves? Saying, Whose is this land? — To whom does it belong but to thee? is it not thine by divine right? A question this which required no answer. But Abner plainly meant to insinuate by it that he had power to give the land of Israel to him whose side he should take.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Whose is the land? - Meaning, Is not the…
Whose is the land? - Meaning, Is not the land thine by God’s promise?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Himself. Hebrew may be also "immediately," (Piscator) or "in…
Himself. Hebrew may be also "immediately," (Piscator) or "in secret," (Kimchi) as the matter seems not to have transpired. (Calmet) --- Alexandrian Septuagint, "to Thelam, where he was, without delay, saying, Make," &c. (Haydock) --- Land? Is it not thine? or have not I the disposal of a great part of it? (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Abner sent messengers to David--Though his language implied a…
Abner sent messengers to David--Though his language implied a secret conviction, that in supporting Ish-bosheth he had been laboring to frustrate the divine purpose of conferring the sovereignty of the kingdom on David, this acknowledgment was no justification either of the measure he was now adopting, or of the motives that prompted it. Nor does it seem possible to uphold the full integrity and honor of David's conduct in entertaining his secret overtures for undermining Ish-bosheth, except we take into account the divine promise of the kingdom, and his belief that the secession of Abner was a means designed by Providence for accomplishing it. The demand for the restoration of his wife Michal was perfectly fair; but David's insisting on it at that particular moment, as an indispensable condition of his entering into any treaty with Abner, seems to have proceeded not so much from a lingering attachment as from an expectation that his possession of her would incline some adherents of the house of Saul to be favorable to his cause.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. Whose is the land — Who has dominion…
12. Whose is the land — Who has dominion over the land of Israel? No one, properly, for the nation is divided, a part adhering to the house of Saul, and a part to David. Let us therefore make a covenant and unite the kingdom under one head. Abner doubtless expected a high position and honours in the new kingdom.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12–21. Abner’s negotiations with David
12–21. Abner’s negotiations with David
12. on his behalf] The Sept. rendering immediately is adopted by some commentators, but is unsupported by the use of the word elsewhere.
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Whose is the land] The meaning may be either (a) “Is not the land thine by virtue of God’s promise?” or (b) “Is not the land in my power so that I can make whom I please king?” But the latter agrees best with the words which follow: “Make thy covenant with me,” and with Abner’s character and evident desire to lay stress on his own power, in order to secure favourable terms for himself. There is however some doubt about the text, which was corrupt in the copy from which the Sept. version was made, and possibly the words Whose is the land? saying also should be struck out. The Targum has a curious paraphrase, “I swear by Him Who made the earth.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) Whose is the land?—These words in themselves may…
(12) Whose is the land?—These words in themselves may be understood in either of two senses: (1) “Is not the land thine by promise?” or (2) “Who has the power to bring the land into subjection to whom he will except myself?” Since the question is put forward as the basis for making a league with Abner, the latter is evidently the sense intended, and it is quite in accordance with the pride and haughtiness of Abner’s character. He proposes a league, that he may have a definite assurance of consideration for himself, and he makes this the price of exerting his influence on David’s behalf. The repetition of the word “saying” has occasioned some difficulty to the commentators, but this disappears when it is remembered that the two clauses are separate parts of Abner’s message. His messengers were charged first to represent the importance of Abner’s influence, and then afterwards to say that he would exert it for David for a satisfactory consideration.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Abner sent messengers to David on his behalf; Hebrew,…
Abner sent messengers to David on his behalf; Hebrew, under him. The Revised Version renders this "where he was;" but the phrase really means "immediately" (see note on ch. 2:23). And this agrees with the haughty temper of Abner. Without waiting for advice, or allowing his anger to cool, he at once sent trusty envoys to open negotiations with David. Whose is the land? Abner"s meaning in these words is plain. You, David, he seems to say, will answer that the land is mine; for Jehovah has promised it to me. But, as a matter of fact, much of the land is mine (Abner"s), or at least belongs to the house of Saul, whose prime minister I am. Yours is an abstract right; mine is actual possession. Come, let us make the two agree. Give me fitting assurances of safety and reward, and I will make your claim a reality.
Vers. 12-21. The facts are:
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1. Abner, disgusted with Ishbosheth"s conduct, opens negotiation with David for the transfer of the kingdom to him.
2. David consents to discuss the question on condition that Abner first of all undertakes to restore unto him Michal, Saul"s daughter.
3. Concurrent with Abner"s efforts to bring this to pass, David makes a demand on Ishbosheth for the restoration of Michal.
4. Abner, taking charge of Michal on her return to David, effects the final separation from her weeping husband.
5. Reminding Israel and Benjamin of their former preference of David,abner seeks to bring them over to his cause.
6. Charged with instructions from the people, he pro-coeds to Hebron as a legate to arrange the business with David.
7. As a result of the interview, it was left to Abner to complete the formal submission of all the people to the authority of David
Faithfulness in small things.
The passage here in reference to David and Michal brings out a feature in the character of the king which was prominent from first to last. According to the common estimate of things, the a priori belief would be that, when a ruler desires the subjugation of a kingdom, he will readily accept offers of submission and of all powerful aids to bring it to pass. To obtain supremacy over Israel was the one thing above all others on which David"s mind was set, and the cooperation of so influential a man as Abner was a virtual realization of the king"s purpose. To an astute unprincipled man like Abner it was doubtless a cause of amazement that, when the kingdom was within the king"s grasp, he should practically refuse to have it unless a certain private affair was first arranged. The great affairs of the nation were made to wait on the settlement of what seemed to be a mere matter of sentiment and personal interest. Few monarchs in the East would thus have dealt with the chance of gaining the ends of long-cherished political ambition. In David"s case the stipulation was consistent with his character, lie was ever generously careful of maintaining the rights of individuals and of sacrificing his own ambition to the justice due to others. He was faithful in that which is least.
I THE CLAIMS OF THAT WHICH IS LEAST ARE VALID AND ARE SUBSTANTIAL PARTS OF A VAST SYSTEM OF OBLIGATIONS. Michal was David"s wife, bound to his heart and life by ties sacred and memorable. (1Sa_18:17-30) To political schemers it would seem absurd to set a woman, not seen for many years, and known to be living in forced matrimony with another man, ever against a whole kingdom. But wrong done to her (1Sa_25:44) had not invalidated her claim on David"s affection. It was due to her, due to the memory of her father in spite of his follies, due to the force of his Own character on others, and due to the old love (1Sa_18:20-28) which changing fortunes had not changed, that she should have justice done her on the very first opportunity of enforcing it. David"s vision was clear enough to see that, if his claim to be king over all Israel was valid because of the appointment of God, so equally the claim of this banished woman on his love and care was also valid, because based on principles which God had ordained for the regulation of domestic life. The same Divine wilt was in both; and, moreover, they were equally parts of the great system of obligations which covers the whole area of human activity, and which is productive of highest good to man when the different parts are equally held as sacred and are rigidly observed. In human affairs there is often an apparent collision of what are called small and great obligations. In reality there is no such thing. There may be a question of order in which actions shall be done; but obligation, in the moral sense, can never clash with obligation. To love the Lord with all the heart is the prime, the chief duty, hut it does not destroy the duty of love to our neighbour. To take part in public affairs may be an obligation, but the care of home is a valid claim which cannot be ignored. There are duties which, entering into the minutiae of life or pertaining to the home rather than to public affairs, may be regarded as relatively small, but inasmuch as they are not the creation of custom but proceed from the will of God and form parts of the great scheme of life, they are to be regarded as sacred and binding as those which figure more largely before the public eye.
II THE BRINGING ABOUT OF GREAT EVENTS INVOLVES MORE CHANGES THAN LIE WITHIN OUR OWN ACTION, AND PROVIDENCE TAKES CARE OF THEM. The event of all Israel submitting to David would imply manifold influences brought to bear on the elders of the people, and through them on the masses, and in such a process of change there might arise many a circumstance adverse to the desired issue. It was not in David"s power to effect this by any personal action. All he could do was to set agencies at work through Abner, and trust in Providence for disposing the hearts of men aright. It was right doubtless for the people to own him as king, but it was not in his power to establish this right. On the other hand, it was in his power to do justice to a banished woman, and demand, as a prior step, that she be restored to his heart and home. There is always an uncertainty attending our efforts to bring about great issues in the world"s affairs, even though those issues be predicted and included in the Divine purpose; for our actions are but a few among myriads of forces for and against the end for which we strive, and for ages the goal may not be reached. It is our duty to do what we can, just as it was David"s to use means for winning Israel over to the allegiance which had been predicted and was part of the theocratic purpose; but we have to act in faith that an overruling Providence is at work above us and above all forces, and that the great issue will in some unknown way and time be brought to pass. The statesman cannot make the nation great and strong; he can only set in motion social and material forces which in due course may accomplish the purpose in view. The missionary can but contribute an item of force towards rendering the whole earth submissive to Christ. The parent can contribute but some of the elements which in the end will tend to form the final character of his children. The far-reaching aims of life are binding on us, but their realization is not all in our power. It is absolutely within our power to perform single acts of justice and consideration as occasion offers. As the products of will, they may fill but a small place in the world in comparison with the realization of those other wider aims which are products of many wills; yet they afford opportunities for proving our fidelity to truth and righteousness as surely as do the great events to bring about which we can only contribute our part. David"s profound regard for what was right shone forth in his care for a single individual, just as truly as his faith in Providence appeared in subordinating the attainment of his political ambition to this act of justice.
III HUMAN DUTY IS PLEDGED TO THAT WHICH IS KNOWN AND DISTINCT. David knew that Michal was his wife, that she had been forcibly separated from him in the day of adversity, and that as a good man he was bound to amend her wrongs as soon as occasion offered. Though a king, he saw that domestic were prior to political obligations. There may have been, as a matter of fact, policy in showing his regard in this way for the house of Saul, but the evident motive was to do a right deed as soon as it was seen to be right and scope offered for its performance. In morals, prompt action is homage to righteousness. A known duty and scope for its performance should never be deferred. As air, in obedience to the law of its action, rushes in to fill a vacuum, so does a just mind at once seize opportunity for doing what is clearly known to be right. If men linger and hesitate to do specific acts discerned to be just, it is clear evidence that they are defective in righteousness of principle. Their inner life is pro tanto alien to that of God. This explains, in one way at least, how it is that some men do not at once turn from positive sins and surrender themselves to Christ. They see what is the right thing to do, but defer it till some great scheme of their life is completed.
IV FAITHFULNESS IN THAT WHICH IS LEAST GIVES MORAL POWER FOR OTHER ACTS. Having discharged this more private domestic duty, and so satisfied his conscience in reference to an obvious obligation in which a sufferer was concerned, David was a stronger man for carrying through whatever might be useful for realizing the great purposes of Providence. A good conscience is a moral tonic. The impression produced on Abner and others by this regard for what is right in the more private sphere of life, could not but be favourable to the public interests of the king. Evil men are awed by pronounced goodness, and the halting are won to allegiance. History presents many instances of influence augmented by conscientious attention to duties in private and domestic life. The habit formed by such carefulness to do the right thing in minor matters gives momentum to the action of the will when it is called to act in reference to great questions in the face of strong opposition. Many men become morally enervated by careless inattention to obligations of a private nature, yet lying close at hand and clear as daylight. Their influence on great public questions is weakened by their consciousness of neglect, and by the disgust with which men regard public separated from private righteousness.
Policy without principle.
The Bible narratives do not enter into details concerning the inner motives of those whose actions are recorded; they rather state outward facts, and leave them to produce their natural impressions. The strange and apparently irreconcilable procedures of Abner are no doubt resolvable into some one governing feeling which, with unvarying consistency though in varying form, shaped his entire public actions. The whole facts from first to last reveal the operation at the base of his conduct of one master passion the love of pre-eminence; and it is in the working out of this powerfulfeeling that we find a remarkable illustration of a policy in life apart from principle.
I A LOVE OF PRE-EMINENCE IS OFTEN A CLUE TO MUCH IN LIFE THAT IS OTHERWISE UNACCOUNTABLE. It certainly does seem strange that a man of Abner"s abilities, brought up in full knowledge of the special relation of David to Samuel and Jonathan, and therefore fully aware of the reason why, after the exile from Palestine, David should assume royal state at Hebron and claim dominion also over the entire house of Israel, should give up his services in favour of David"s rival. In the light of mere custom and regal order it would seem to be patriotic and manly on his part to identify his life with the interests of a son of the reigning house, and probably he flattered himself that ordinary men would put this interpretation on his conduct. But the best solution of all the facts of his life is to be found in the hypothesis of his passionate love of preeminence. With so strong a man as Joab on David"s side, and the reputed zeal of the other sons of Zeruiah, there was little chance of his rising to the position of power which alone would satisfy his ambition. Although his ordinary sense must have assured him, to say nothing of the latent truth recognized by the conscience (vers. 9, 10), that Ishbosheth could never successfully compete with so brave and active a rival as David, yet, on the principle that it is "better to reign in hell than to serve in heaven," he found it more congenial to throw in his lot with a man over whom he could exercise chief influence and in whose cause he would be the principal figure. This policy void of principle ran through, as we shall soon see, the actions of his entire course. There lies, also, at the spring of every man"s conduct, be he a public character or only a private individual, some master passion to which all other feelings and aims are subordinate, and it is good for each one, and necessary to the true interpreter of life, to find out what it is. In public affairs there can be no question that in very many instances it is not fear of God, not pure patriotism, not regard for human interests as such, but open or disguised love of pre-eminence which furnishes the main incentive to conduct. The form of conduct may be such as would result from the action of higher and better feelings, but that is simply the result of policy. This feeling, which finds its scope in the rivalry and struggle of individuals, is but the social form of the generic feeling known as selfishness, or, as modern theologians term it, selfism, which in its essence is sin and probably the metaphysical explanation of sin itself, and which, moreover, is the solution of the fact that men do not recognize the eternal King, but prefer to belong to an inferior order of things. To please self, men will even consent to lose moral rank, and become foes rather than friends of the Righteous One.
II MORAL HUMILIATIONS MAY MODIFY THE FORM OF POLICY, BUT THEY WILL NOT DESTROY THE MASTER PASSION. To an aspiring man, as was Abner, it was intensely mortifying to be charged with wrong doing by one nominally his superior, and the moral sting of the charge probably lay in its truth. This was, on the part of Ishbosheth, a virtual assumption of both moral and legal superiority; and, as such, was a blow at that secret, unexpressed sense of superiority which Abner had all along felt in relation to the weak young man whose cause he had patronizingly advocated. In even bad men the moral sense is strong, if not in leading to right courses, yet in making them wretched for wrong doing, inwardly and morally Abner was now weak in the presence of his royal master. The soul that is humiliated does not like to be reminded of its humiliation, and, if possible, the occasions of such reminders must be avoided and punished. The change wrought in Abner lay in the deep region of unexpressed and inexpressible feelings. The old love of pre-eminence was untouched by the collision with Ishbosheth. The masterful springs of human life are not easily dried up or supplanted. The immediate effect was simply to raise up a minor yet strong personal feeling, which came as a dam between the old love of pre-eminence and the interests of Ishbosheth, and caused it to flow with widened channel in another direction. Emotions stimulate thinkings, and personal feelings arouse ingenuity. Swift as lightning Abner saw that he could be a yet more important personage than ever, and, at the same time qualify his moral humiliation by the sweets of revenge. In spite of Joab and the other son of Zeruiah, he would figure as the means of placing the crown of a united people on David"s head. It should be seen that what war could not do Abner had the power to do. The names of David, Israel, and Abner would henceforth be indissolubly associated in the annals of the time. Instead of pre-eminence at the court of Ishbosheth, there would be pre-eminence at the court of David, and in the judgment of a compact nation. There have been other instances of statesmen, under the influence of resentment, changing their course, and apparently, but not in reality) their principles.
The policy in all such cases has been to subordinate public interests to certain cherished feelings. A form of sound principles may be adopted for the very same reason as previously it was rejected. Evil men are prone to do the same in ecclesiastical affairs. In private life men have been known even to assume a form of godliness to quote the Divine truth (vers. 9, 10) as a means of better subserving their purpose. It were well if rebuke of sin (vers. 7, 8) always produced the godly sorrow that leads to genuine repentance, and then the adoption of the true principles of the kingdom would be, not as a policy, but as a matter of conviction. The case of Saul of Tarsus in relation to the spiritual kingdom stands out in sharp contrast to that of Abner in relation to the temporal kingdom. (cf. Act_9:5-20)
III DURING THE WORKING OUT OF THE MASTER PASSION THE TRUTH OF GOD ABIDES AS A PERMANENT WITNESS. That Abner should have so explicitly referred to the Divine purpose (ver. 9) cannot be ascribed to information recently received, but must be accounted for on the ground that he had all along had the truth suppressed in his own mind. He here unwittingly unveils his own conscience and condemns his past course as a violation of solemn obligations rising far above social considerations and personal preferences. To the people he, perhaps, seemed to be a man upheld by a sense of right, but to himself he was known as a rebel against God. The Divine truth asserted inwardly its own reality. Its light revealed to himself, whenever he calmly reflected on his conduct, the dark and damaging characters of his public career. And though he was now adopting right principles, and so would in future escape the pain of knowing that his actions were not running counter to their direction, yet, being conscious of adopting them for unprincipled reasons, he could not avoid the conviction that he was doing the right thing for David, not because of a love of God, but for personal ends. The sense of right would thus reveal to him the essential crookedness of ways that were ostensibly straight. The man who does right things from bad motives never knows the blessedness of the just. Probably there is no determinate course of wrong doing in which the light of truth does not bear some witness more or less distinct. Even those who, following lower passions, change the glory of the incorruptible God into images after their own likeness, (Rom_1:23) at times find within a protest against their conduct. (Rom_2:15) No man who has heard the claims of Christ to universal dominion as clearly and authoritatively set forth as ever Abner had heard of the Divine right of David, can live opposed to him, or, as a mere matter of policy, fall in formally with his rights, without being sensible at times of a voice which tells him of his dangerous position and worthless character. Many a converted man has borne testimony that, for years previous to his conversion, the truth of God bore faithful witness as to what was the will of God concerning him in his relation to the Anointed One.
IV THE WORKING OUT OF A POLICY CHANGED IN OUTWARD FORM BUT NOT IN NATURE NECESSITATES AND ENSURES MUCH ZEAL AND INGENUITY. The change of allegiance was, for Abner, a momentous step. For onlookers it meant on his part a judgment, and self-respect demanded that that judgment should be justified by every possible means. His policy being the same along an altered course, he must so act as to make it appear that he had come into the possession of new and true principles, and so get the credit of acting on principle and not on policy void of principle. Of course, a man who sincerely came to the belief that God had purposed David to be king, and loved the doing of the will of God, would at once go and offer his services to David. Abner did this. Of course, he would be eager to fulfil all conditions that might be specified by David in bringing to pass the will of God (vers. 13-16). This was true of Abner. And as to gaining over others to his new view of things, no pains would be spared to show the reasonableness of the course now to be taken. Abner made out a case before the elders of Israel and the more sturdy Benjamites, and was able to report to David complete success (vers. 1721). What zeal and ingenuity were implied in all this may be imagined by those only who know how hard it is to justify sudden changes of conduct and get one"s followers to entertain new ideas. But Abner"s love of preeminence in national affairs must perish if these efforts were not forthcoming. The same will apply to any one who changes sides in public affairs, and at the same time desires to attain to the distinction formerly obtained or secretly longed for. In fact, fully to gratify the cravings of selfish ambition means toil upon toil. However gratifying the completion of one"s aims may seem, it is a vain and miserable issue when regarded in the clear light of pure principle. In the real moral world the sphere in which God alone awards the prizes of life he is not crowned who does not "strive lawfully", (2Ti_2:5) that is, is not observant of all the great and holy principles on which alone God would have men act. It is certain, therefore, that men of the Abner stamp, who are doing the right things, not because they are right and of God, but for personal ends, will one day find that their efforts will, while being used up by God in furtherance of the dominion of Zion"s King, bring to themselves none of the glory and honour which alone fall to those who persist in "well doing". (Rom_2:6, Rom_2:7)
GENERAL LESSONS.
1. It becomes us now and then to search into the mainsprings of life, toascertain what really are the principles or feelings which dominate our conduct.
2. We may rest assured, in our appeals to men on behalf of Christ, thatthere is in their conscience, confronting their actual life of rebellion, a witness for him the Divine authority of which they must secretly recognize.
3. Any change from an externally wrong to an externally right course is tobe tested by its being or not being the outcome of pure love of what is pleasing to God.
4. There is a day coming when the actions which seem to lie in thedirection of the kingdom of Christ, and, in fact, as right actions, are due to him, will be unveiled so as to be seen in their relation to the actual feelings in which they originated, and then those, who during a part of their life were regarded as good workers, will be known as "workers of iniquity". (Mat_7:21-23)
1. In the lives of some men one portion is spent in endeavouring to undo the deeds of former misspent days, and not always with clean hands in the sight of God.
2. The secret of every life is to be found in the heart, and hence the needconstantly of the prayer that God would create within us a clean heart.
3. It is a right thing for men of influence, when the force of truth is openlyadmitted by themselves, to do what lies within their power to bring others over to its practical recognition.
4. The great mass of the people are very much influenced in the coursethey take in public affairs by the reasonings of able leaders; hence the responsibilities of leaderships in the government of God.
Policy with principle.
A careful examination of facts will show that David"s conduct in this narrative, and indeed all through his early career, was the very reverse of Abner"s. His entire course, from the day of his call from the sheepfold to the proffered allegiance of Abner, was one of simple honest desire to do the will of God. Again and again had he resisted temptations to grasp at power; and his conduct in the interview with Abner, and use of his services, proceeded from the same principle, that, in its very nature, excluded selfish motive.
I ACTION GOVERNED BY DIVINE PURPOSE IS THE NORMAL COURSE FOR A RATIONAL CREATURE. In inanimate and irrational things the Divine purpose is so stamped upon their being or wrought into the texture of their nature that as a matter of course they, in their movements, follow in the line appointed. Their action is necessarily normal. In creatures endowed with a rational will there comes in the prerogative of option. The possibility of an abnormal course belongs to such beings as an essential element of their constitution. The angels that have kept their first estate, and fallen angels and man, illustrate the two sides of the case. In the affairs of ancient Israel the revealed purpose of God was that David should be king (ver. 9). This was the will of the Eternal, by which every man, from Samuel and Saul in the highest ranks to the lowliest descendant of Jacob, was to be guided in his political life. How Samuel and Jonathan conformed to this law is beautifully seen in their respective careers. How David was governed by it is to be seen in the strong faith in his own destiny which ran through his patient endurance of exile; in his firm but restrained opposition to Ishbosheth; and also in his negotiations with Abner. It is this conscious conformity of action with the Divine purpose in relation to public affairs that raises the strong assertions of integrity in the Psalms above the suspicion of being the outgoings of a self-righteous spirit that claims perfect internal holiness in the sight of God. As a rule, our private conduct is normal in so far only as it is the carrying out in action of the definite purpose of God that we should govern self for him. Hence sin is properly said to be a fall. (Hos_14:1) Hence our Saviour"s was the only true life. He was man as man should be. It was his meat and drink to do his Father"s will. The goal of redemption is to raise us to the full stature of men in Christ Jesus. This view of human life, inwrought as a principle into all the operations of heart and mind, will do much to bring about the final harmony of our own lives, and indeed of all things, for discords will cease in proportion as rational created wills move in unison with the Divine.
II THE PRINCIPLE ON WHICH LIFE SHOULD BE CONDUCTED BEING CLEARLY RECOGNIZED, IT SERVES AS A LIGHT TO THE CHOICE AND REJECTION OF MEANS BY WHICH THE ATTAINMENT OF THE END MAY BE SECURED. Between David"s revealed predestination to be king over the chosen race, and the realization of the Divine will in the factual facts of history, many acts on his part had to be performed. It would be perplexing to an ordinary mind to prestate the agencies and methods by which the shepherd boy and exile should at last peacefully ascend the throne and reign over a united people. Had human passion, or bare calculation, or mere politic balancing of advantages been taken as guide and governor of action, there would doubtless have been, in his case, a reproduction of the tragic struggles so often recorded in the history of public affairs. But conformity of self to the holy will of God being the root principle of life, conjoined with the never absent conviction that Providence was sure to be on his side in seeking to conform self to the revealed will, this illumined his pathway even amidst the darkest of earth"s shadows, and enabled him to see what courses should be avoided and what pursued. Clearly he must not give scope to mere lust of power; for where the need and what the use of that when the Holy One had sworn that he should reign? Clearly, also, he must not use force and conquer the people over whom as king he is to rule; for had not God chosen him to be king over a chosen race, for the realization of high spiritual issues stretching far into a glorious future? Equally plain was it that there is no need to have recourse to the cunning and craft and falsehoods the policy void of moral principle which a godless spirit might suggest; for was he not the chosen servant of the Holy One of Israel, who has no need of low born policies to establish his dominion over men? Hence David"s patience in exile, his tender regard for Saul even when others suggested revenge, his merely defensive action at Hebron, and his manifest unwillingness to force Ishbosheth from the throne and to compel Israel to submit to himself. He had faith in God and in God"s supremacy over the hearts and destinies of men. In so far as he had a policy it was suggested by his fundamental principle, and embraced three things:
(1) Use of peaceful means.
(2) Waiting on Providence for some free movement on the part of Israel.
(3) A regard for the susceptibilities of the house of Saul and the natural interest of the people in that house.
Hence:
(1) His abstention from hostilities during Saul"s lifetime, and his subsequent nonaggressive action against Ishbosheth, as also his willingness to accept the services of Abner with the elders of the people.
(2) His acceptance of the allegiance of Abner, viewing it as simply a fact brought about apart from any bribe or effort on his part, and being in its outward form, with which he was alone concerned, conformable to the revealed purpose (ver. 9), and consistent with his belief in an overruling Providence which reaches to the spirits of men.
(3) His laying down the condition (vers. 13-16) on which he would accept the services of Abner; for while personal affection and conjugal duty alike suggested the restoration of Michal from her enforced banishment, (1Sa_25:44) such a course would prove to Ishbosheth and Israel that he still cherished his old regard for the house of Saul, and thus tend to win all parties over to a peaceful settlement. Here, then, was a sound and wise policy grounded on, and in fact issuing out of, the abiding recognition of the main principle that God had a will concerning his life, to effect which was at once his glory and delight. The facts suggest their own application and lessons. They find their highest and truest counterpart in the life of the Son of David, whose advance to universal supremacy proceeds from the declared will of God, (Ps 72) and is secured in patience, by means in nature pure and peaceful, by an unseen action on the spirits of men making them willing, and by a kind and considerate regard for the varied susceptibilities of human nature. They also furnish illustrations of how the Church may combine policy and principle, displaying the wisdom of the serpent with the harmlessness of the dove. We furthermore learn that, in pursuing our individual course through the world, we may, by keeping the main principle of having a holy Divine purpose to work out clearly before the mind, ever have at hand a pure, bright light by which we shall see what means and methods in detail may be safely and honourably used for seeking the end we have in view.
III A POLICY THUS FOUNDED ON PRINCIPLE IS SURE IN THE COURSE OF TIME TO ISSUE IN THE TRIUMPH OF LIFE. There is evidence in David"s early career that he had to endure the blame of eager and less conscientious men for being so very scrupulous in the use of means. The sons of Zeruiah were, also, not satisfied with what they would call his timorous policy (vers. 24, 25, 39). Those years spent in Hebron, merely keeping in check the assaults of Ishbosheth"s men (vers. 1, 22), seemed to give a doubtful meaning to the Divine promise which had become the property of both David and the true sections of the nation (vers. 9, 10, 17, 18). But the man of God held on, and would not swerve from the policy founded on clear principle. Events proved that he was right and the overeager men wrong. In due course, Providence so governed the action of leading forces, that the entire people were brought (vers. 17-21) under influences which at last issued in his realizing the end on which his heart had been so long set. In fact, he allowed God to work where man cannot work, i.e. on the spirits of men beyond the reach of our own hand and voice. Once more we see it illustrated that God"s time and methods are best. The same peaceful issue is coming on as the result of "the patience of the saints," and their undying faith in the action of the Spirit of God on the spirits of men. It is when professing Christians lose their faith in God, and have recourse to questionable devices, that, in seeking to hasten on, they really retard the progress of that which they have at heart. Taking a wide view of the government of God in the unfolding of the moral order, we see the same attainment of remote ends by means of righteous and quiet acting through long epochs. What is thus true on a large scale will be found true also of the individual life the effort to realize the holy will of God in our personal experience. In public and private affairs, in working out our lines of policy founded on principle, we should not forget to leave a very broad margin for the action of God beyond anything we can do or attempt. This has ever been the case with the best men. There are springs which God"s hand alone can touch. He can govern the free actions of leaders of men, so that the actual course they freely take, though not most pure in motive, shall, in its form, harmonize with the main purpose of the Eternal. Would that man had more faith in God as the living God!
GENERAL LESSONS.
1. The sincere satisfaction of those who, like David, restrain feeling andbad in, pulse, and wait for God to open the way and change the course of events.
1. The important contribution to the realizing of the purposes of Christ theAnointed One sometimes made by men whose acts are not pervaded by his Spirit. As Abner"s acts accelerated God"s purposes, so the gains of
2. commerce, of science and art, though not always made in the name of God, become means of advancing his kingdom.
3. The survival of sacred feelings amidst and in spite of the turmoil andcommotions of life. The old love for Michal was still alive, as many an old affection cherished in early days reappears and asserts itself when occasion offers.
1. The deep wounds and secret sorrows induced by harsh and arbitraryacts. As the cruel deed of Saul (1Sa_25:44) left its traces in the lives of David, Michal, and Phaltiel (ver. 15), so it is with other deeds of the same spirit but different in form.
2. The apparent subordination of great public interests to private is, in thecase of men of principle, only on the surface; the reverse is really the truth. David"s promotion of the unification of the nation, on condition of getting back his wife (ver. 13), was, as seen above, in the real interests of the unification under himself; and so when the acts of really good men are traced down to their principles, they only, in outward form, appear to be too personal.
3. The great extent to which the mass of men are biased even against whatis plain truth (vers. 9, 17, 18) by prejudice, and are swayed by able leadership.
4. The completeness with which, in the course of providence, influenceslowly gathered and widely exercised against the cause of God, may be suddenly turned to work round in promotion of it (cf. Saul of Tarsus and Abner, vers. 17-21).
Vers. 12-16. (BAHURIM.)
A domestic episode.
Michal was the first wife of David. (1Sa_19:11-17) Of her he had been deprived when he fled from the court of Saul; she was given to Phaltiel (Phalti), the son of Laish, of Gallim, (1Sa_25:44) by her father, perhaps as a piece of policy, to attach him to his house, and they lived together for many years, apparently in much domestic comfort. We have here
I AN INJURED HUSBAND DEMANDING HIS JUST RIGHT. "Well; I will make a league with thee: but one thing I require," etc. (ver. 13). The demand was:
1. Founded upon justice; David having been unjustly and contemptuously treated.
2. Reverential toward the Law, which had been flagrantly violated. It does not appear that Michal was ever legally divorced from David.
3. Incited by affection toward her and the memory of her early love to him.
4. Adapted to test the sincerity and fidelity of Abner, and prepare the way for further negotiations.
5. Consistent with his honour. He could not suffer his wife to live as the wife of another man without shame.
6. Calculated to remind the northern tribes of his former services against the Philistines (vers. 15, 18).
7. And to increase his influence over them by the maintenance of his family alliance with the house of Saul and the public recognition of his power. There was policy as well as principle in the condition imposed.
II A FEEBLE RULER ENFORCING A HUMILIATING REQUIREMENT. "And David sent messengers to Ishbosheth, Saul"s son," etc. (ver. 14). "Not to Abner, but to Ishbosheth (for the league between David and Abner was a profound secret), whom David knew must act feebly, as he was at Abner"s dictation" ("Speaker"s Commentary"), "to demand the restoration of Michal, that her return might take place in duly legal form" (Keil), and that it might be apparent that he "had not taken her by force from her husband." Nothing is said of Ishbosheth"s feelings on receiving the message. Like other incapable monarchs, he never exhibited any spirit except on the point of his royal dignity; and, even on this, his wrath was extinguished before the frown of Abner. Under constraint, he sent Abner himself, and took his sister from her husband. And the effect of this concession must have been to discredit him in the eyes of the people and hasten his downfall. Henceforth it was hardly necessary that Abner should disguise his intentions (ver. 17). There is no more pitiful sight than that of a man who holds the royal office without adorning it with royal qualities.
III A HELPLESS SUBJECT SUBMITTING TO A PAINFUL NECESSITY. (Vers. 15, 16.) The scene is a pathetic one. Michal conducted forth, attended by her husband, "weeping behind her" to Bahurim, (2Sa_19:17) on the borders of Judah, where he was compelled to part from her, with the contemptuous order, "Go, return." "And he returned" in bitter disappointment, grief, and shame. Yet he had brought his trouble on himself. How fruitful in domestic misery are imprudence, ambition, and sinful expediency! It may be long delayed, but it surely comes. Men reap. as they sow. "Wherefore all Phaltiel"s tears move no pity of mine. Caveat raptor, let him beware who violently takes another man"s wife, seeing shame and sorrow are the issue of such ungodly marriages" (T. Fuller). "His tears ought to have been tears of repentance for his sin against God and against David" (Wordsworth). Perchance there lay hid in the evil he now suffered the seed of future good. But here his history ends.
IV A HAUGHTY PRINCESS RESTORED TO HER LEGITIMATE LORD. Nothing is said of their meeting. This silence is ominous; and it is to be feared that the reunion was not one of unmingled satisfaction. Time and circumstances may have changed her feelings toward David, (1Sa_18:20) separated her more widely from him in spiritual sympathy, and developed in her heart her father"s pride. She was now only one of many wives. At a subsequent meeting (2Sa_6:20) she was scornful, jealous, and unspiritual. And that which David anticipated with pleasure became an occasion of pain and lasting trouble. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 to David
to David
Some versions add "when he was at Hebron" and others do not. You may want to add the phrase if it is present in your national version. (See: Textual Variants)
Read full note →
Whose land is this?
The original text of this question is not clear. Possible meanings are 1) Abner had the power to give the land to David. AT: "This land is mine!" or 2) David is chosen by God to rule the land: AT: "This land rightfully belongs to you!" (See: Rhetorical Question)
my hand is with you
Here "hand" represents Abner's assistance that he is offering to David. AT: "I will assist you" (See: Metonymy)
you cannot see my face unless you first bring Michal
David is stating the condition under which he will meet Abner. Here "face" refers to David himself. AT: "you cannot see me unless you bring Michal to me first" (See: Synecdoche)
Michal
This is the name of a daughter of Saul. She was David's first wife. (See: How to Translate Names)
translationWords
send
messenger
David
covenant
hand
face
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:12 In the proposed solemn pact (or covenant), Abner…
3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.