2 Samuel 3:27
When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab's brother Asahel.
When Abner returned to Hebron
Hebron was a significant city in the tribal territory of Judah, serving as David's capital before Jerusalem. It was also a city of refuge, where individuals accused of manslaughter could seek asylum. Abner's return to Hebron signifies his attempt to negotiate peace and consolidate the kingdom under David, following his defection from Ish-bosheth, Saul's son.

Joab pulled him aside into the gateway
The gateway of a city was a place of legal transactions and important discussions. Joab's action of pulling Abner aside suggests a pretense of a private conversation, which was a common tactic in ancient times to lower one's guard. Joab, David's military commander, had personal motives against Abner, as Abner had killed Joab's brother Asahel in battle.

as if to speak to him privately
This phrase indicates deception. Joab's intention was not to have a private conversation but to exact revenge. The act of speaking privately was a ruse to isolate Abner from any potential protectors, highlighting Joab's cunning and the personal vendetta he harbored.

and there Joab stabbed him in the stomach
Stabbing in the stomach was a brutal and personal method of killing, often associated with vengeance. This act of violence was not only a personal vendetta but also a violation of the sanctuary that Hebron, as a city of refuge, was supposed to provide. Joab's actions were against the spirit of justice and mercy that the cities of refuge represented.

So Abner died on account of the blood of Joab’s brother Asahel
This phrase underscores the theme of blood vengeance, which was a prevalent cultural practice in ancient Israel. The death of Asahel at the hands of Abner during a previous battle set the stage for this act of retribution. However, Abner had killed Asahel in self-defense during wartime, which complicates the moral and legal justification for Joab's actions. This incident reflects the cycle of violence and the challenges of leadership and justice in David's rise to power.

Persons / Places / Events
1. Abner
The commander of Saul's army, who had initially opposed David but later sought to make peace and support David's kingship over all Israel.

2. Joab
The commander of David's army and a nephew of David. He was a fierce warrior and a strategic leader but often acted out of personal vendetta.

3. Hebron
A significant city in Judah, serving as David's capital during his early reign. It was also a city of refuge, where individuals could seek asylum.

4. Asahel
Joab's brother, who was killed by Abner during a battle. His death was the catalyst for Joab's act of revenge.

5. The Gateway
The location where Joab deceitfully lured Abner under the pretense of a private conversation, ultimately leading to Abner's murder.
Teaching Points
The Consequences of Revenge
Joab's murder of Abner was driven by personal vengeance, which led to further bloodshed and turmoil. Christians are called to leave vengeance to God and pursue peace.

The Importance of Integrity
Joab's deceitful actions contrast with the biblical call to honesty and integrity. Believers should strive to be truthful and transparent in their dealings with others.

The Role of Forgiveness
The account highlights the destructive nature of holding onto grudges. Forgiveness is a central tenet of Christian faith, promoting healing and reconciliation.

Respect for God's Anointed
Abner's shift to support David as God's chosen king was significant. Joab's actions disregarded God's plan and timing, reminding us to respect God's authority and anointed leaders.

The Dangers of Unchecked Power
Joab's position and influence led him to act independently of David's wishes. This serves as a warning against the misuse of power and the need for accountability.
Bible Study Questions
1. How does Joab's act of revenge against Abner reflect the broader biblical teaching on vengeance and justice?

2. In what ways does the setting of Hebron as a city of refuge add depth to the account of Abner's murder?

3. How can we apply the principle of forgiveness in our own lives, especially when wronged by others?

4. What lessons can we learn from Joab's lack of integrity and how can we ensure our actions align with biblical values?

5. How does this passage challenge us to respect and support God's anointed leaders in our communities and churches?
Connections to Other Scriptures
Genesis 9:6
This verse underscores the sanctity of life and the divine mandate against murder, highlighting the gravity of Joab's actions.

Numbers 35:9-34
Discusses cities of refuge and the laws concerning revenge and murder, providing context for Hebron's significance and Joab's violation of these laws.

Matthew 5:21-22
Jesus' teaching on anger and murder, emphasizing the heart's condition and the seriousness of harboring hatred or seeking revenge.
A Long WarC. M. Fleury, A. M.2 Samuel 3:1-39
Perpetual WarJ. Irons.2 Samuel 3:1-39
Progress and Termination of the Civil WarW. G. Blaikie, M. A.2 Samuel 3:1-39
The Vengeance of JoabB. Dale 2 Samuel 3:22-30
People
Abigail, Abishai, Abital, Abner, Absalom, Adonijah, Ahinoam, Aiah, Amnon, Asahel, Benjamin, Benjamites, Chileab, Dan, David, Eglah, Gibeon, Haggith, Ishbosheth, Ithream, Jezreel, Jezreelitess, Jizreelitess, Joab, Laish, Maacah, Maachah, Michal, Nabal, Ner, Paltiel, Phaltiel, Rizpah, Saul, Shephatiah, Talmai, Zeruiah
Places
Bahurim, Beersheba, Bethlehem, Carmel, Dan, Geshur, Gibeon, Hebron
Topics
Abner, Account, Asahel, As'ahel, Aside, Avenge, Belly, Blood, Body, Brother, Causing, Death, Died, Dieth, Doorway, Fifth, Gate, Gateway, Groin, Hebron, Joab, Jo'ab, Middle, Midst, Payment, Privately, Quietly, Returned, Rib, Secretly, Smiteth, Smote, Speak, Stabbed, Stomach, Struck, Though, Town, Turneth, Wound
Dictionary of Bible Themes
2 Samuel 3:27

     5040   murder
     5185   stomach
     5496   revenge, examples
     5798   betrayal
     5865   gestures
     5921   privacy
     5969   treachery
     7310   avenger of blood
     8841   unfaithfulness, to people

2 Samuel 3:22-27

     8720   double-mindedness

2 Samuel 3:26-28

     8279   innocence, examples

Library
The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not
Alexander Maclaren—The Life of David

The King.
We have now to turn and see the sudden change of fortune which lifted the exile to a throne. The heavy cloud which had brooded so long over the doomed king broke in lightning crash on the disastrous field of Gilboa. Where is there a sadder and more solemn story of the fate of a soul which makes shipwreck "of faith and of a good conscience," than that awful page which tells how, godless, wretched, mad with despair and measureless pride, he flung himself on his bloody sword, and died a suicide's death,
Alexander Maclaren—The Life of David

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Growth in Grace
'But grow in grace.' 2 Pet 3:38. True grace is progressive, of a spreading and growing nature. It is with grace as with light; first, there is the crepusculum, or daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile. Quamdiu vivet crescit; he has never done growing. The saints are not only compared to stars for their light, but to trees for their growth. Isa 61:1, and Hos 14:4. A good Christian is not like Hezekiah's sun that went backwards, nor Joshua's
Thomas Watson—A Body of Divinity

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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