(1) Early life (1 Samuel 22:1);

(2) conflict with Abner (2 Samuel 2:13, 24, 30);

(3) capture of the stronghold of Zion (1 Chronicles 11:6);

(4) captain of the host (2 Samuel 8:16; 2 Samuel 20:23);

(5) conflicts with the Ammonites and Syrians (2 Samuel 10:7);

(6) reduction of the Edomites (1 Kings 11:15, 16);

(7) complicity in the murder of Uriah (2 Samuel 11:14);

(8) capture of Rabbah (2 Samuel 11:1; 2 Samuel 12:26);

(9) relations with Absalom (2 Samuel 14:1, 29);

(10) defeat and murder of Absalom (2 Samuel 18:2, 14);

(11) upbraiding the king (2 Samuel 19:5);

(12) replaced by Amasa (2 Samuel 20:4);

(13) murder of Amasa (2 Samuel 20:10);

(14) defeat of Sheba (2 Samuel 20:22);

(15) remonstrance with David (2 Samuel 24:3);

(16) defection to Adonijah (1 Kings 1:7);

(17) denounced by David (1 Kings 2:5);

(18) put to death by Benaiah at the command of Solomon (1 Kings 2:28, 34).]

1. Among those who played a prominent part in David's reign the foremost man was his nephew Joab. He was possessed of great physical strength and daring, clear judgment and strong will, eminent military skill, and immense power over others; "a bold captain in bad times." With the ruder qualities of activity, courage, and implacable revenge, "he combined something of a more statesmanlike character, which brings him more nearly to a level with his youthful uncle; and unquestionably gives him the second place in the whole history of David's reign. In consequence of his successful attempt at the siege of Jebus, he became commander-in-chief, the highest office in the state after the king. In this post he was content, and served the king with undeviating fidelity. In the wide range of wars which David undertook, Joab was the acting general, and he therefore may be considered as the founder, as far as military prowess was concerned, the Marlborough, the Belisarius, of the Jewish empire" (Stanley). His patriotism was unquestionable; nor was he without piety (2 Samuel 10:12).

2. His natural gifts, good qualities, and invaluable services were more than counterbalanced by his moral defects and numerous vices. "He ever appears wily, politic, and uuscrupulous" ('Speaker's Commentary'). "He is the impersonation of worldly policy, secular expediency, and temporal ambition, eager for his own personal aggrandizement, and especially for the maintenance of his own political ascendency, and practising on the weaknesses of princes for his own interests; but at last the victim of his own Machiavellian shrewdness" (Wordsworth).

3. "Joab was a type of the national aspect of Judaism. He was intensely Jewish, in the tribal meaning of the word, not in its higher, world wide bearing; only Judaean in everything that outwardly marked Judaism, though not regarded in its inward and spiritual reality. Nor is it without deep symbolical meaning, as we have the higher teaching of history, that Joab, the typical Eastern Judaean - may we not say, the type of Israel after the flesh? - should, in carrying out his own purposes and views, have at last compassed his own destruction" (Edersheim).

I. EVIL DEEDS ARE SELDOM WROUGHT WITHOUT PLAUSIBLE PRETEXTS. It is uncertain whether Joab was aware of former negotiations between David and Abner; but on returning to Hebron from a military expedition (against marauding troops, ch. 4:2), being informed of the league that had just been made, his suspicion was aroused; he hastened to the king with the view of inducing him to share it, probably believing that Abner was not to be trusted; and finding the result doubtful or contrary to his expectation, resolved to take the matter into his own hands, on the ground of:

1. Guilt incurred by a public enemy.

2. Zeal inspired for the king's safety (ver. 25).

3. Obligation imposed by personal injury, according to the custom of blood revenge (Exodus 21:13; Numbers 35:9-35; Deuteronomy 19:1-13). This is twice mentioned by the historian (vers. 27, 30) as the ostensible ground, and was perhaps popularly regarded as a sufficient justification of his deed. "The act of Abner was justifiable homicide; but it was precisely to such cases that the rule applied, not to those of murder, against the penalties of which no sanctuary afforded protection. Besides, unless the right of avengement for blood did apply to such cases as this, whence the deep necessity of Abner to avoid slaying Asahel (2 Samuel 2:22)? It may be admitted that a case of this nature may have involved some doubt as to the application of the rule to it, and very likely it was not in such cases often enforced. But where any room for doubt existed, Joab and Abishai might interpret it in their own favour as their justification for an act the true motives of which durst not be alleged, and as a ground, on which they might claim exemption from the punishment due to murder (Kitto, 'Daily Bible Illus.').

II. PLAUSIBLE PRETEXTS OFTEN COVER THE BASEST MOTIVES, though they cannot entirely conceal them.

1. Vindictiveness. Joab's act, even if it fell within the letter of the Law, which allowed punishment for homicide under certain circumstances (Numbers 35:22), was shown, by the place, the time, and the manner of it, to have been done, not from regard for justice, but from deliberate, unwarrantable, malicious revenge. So David regarded it (ver. 28); denouncing it as the "shedding of the blood of war in peace" (1 Kings 2:5), and joining it with the murder of Amasa.

2. Jealousy and ambition (1 Samuel 18:6-16). This was his main motive. He was "afraid of losing his command of the army and his dignity with the king, and lest he should be deprived of those advantages and Abner should obtain the first rank in David's court" (Josephus). Hence his suspicion and slander of Abner (ver. 25). "Through envy of the devil came death into the world" (Wisd. of Sol. 2:24).

"Envy at others' good is evermore
Malignant poison setting on the soul;
A double woe to him infected by it -
Of inward pain the heavy load he bears,
At sight of joy without he ever mourns."

(AEschylus.)

3. Presumption. He rudely remonstrated with the king (ver. 24), presuming upon his position; and afterwards, without the king's authority, whilst seeming to act under it, recalled the man who had been sent away under the king's protection; and gratified his private revenge, regardless of the effect of his conduct on the king's dignity and reputation.

4. Treachery. Under the pretence of speaking with him in a friendly and confidential manner, he drew his victim aside in the middle of the gate, and smote him there. Possibly Abishai alone was witness of the act. "Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen" (Deuteronomy 27:24).

III. IMPUNITY IN CRIME IS COMMONLY PRODUCTIVE OF DISASTROUS EFFECTS. Under the circumstances, it would hardly have been possible for David to punish Joab and Abishai. "Probably public feeling would not have supported the king, nor could he, at this crisis of his affairs, have afforded the loss of such generals, or brave the people and the army" (Edersheim). Great men often owe their exemption from punishment to their position. But crime, although unpunished by man:

1. Incurs the righteous displeasure of God. (Vers. 29, 39.) Human punishment does not and cannot always accord with the Divine. Although David could not punish, he durst not forgive. His words "express his moral horror at this evil deed, and at the same time the everlasting law of God's recruiting justice." "The extension of the curse to the descendants clearly refers to the threatenings of the Law; and in both cases the offensive character disappears if we only remember that whoever by true repentance freed himself from connection with the guilt, was also exempted from participation in the punishment" (Hengstenberg).

2. Incites other men to similar crimes. It is not improbable that Baanah and Rechab were induced to assassinate Ishbosheth (2 Samuel 4:6) by the unavenged death of Abner.

3. Encourages the criminal to continue his evil course, increases his obduracy, and causes him to "wax worse and worse." "Joab prospered even after his sin. God gave him time for repentance. But he hardened his heart by sin. And in the end he was cut off. Successful crime is splendid misery."

4. Escapes not forever the retribution which it deserves. "Evil pursueth sinners" (Proverbs 13:21; Proverbs 29:1). Joab sinned with a strong and violent hand, and by a strong and violent hand he at length perished (1 Kings 2:34; Psalm 58:11).

"O Blind lust!
O foolish wrath! who so dost goad us on
In the brief life, and in the eternal then
Thus miserably overwhelm us!"

(Dante, 'Purg.,' 12.) D.

1. The character and frequency of those impulses have varied greatly in different individuals.

2. These impulses have been usual in you at certain times, and these find a parallel in the case of Israel. These Israelites, perhaps, in their hearts sought for David to be king when they saw the joy upon the face of David's men. His troopers often had spoil to share, and they always spake well of their captain, and whenever a David's man was seen anywhere about Judah or Israel, the people said, "Those warriors have a goodly heritage in being under such a noble leader," and they wished they had such a king themselves. I do not doubt but sometimes when you hear Christ preached in all His sweetness, your mouths begin to water after him. "Is he so good, is he so pleasant? Oh, that we knew Him!" And when you see Christians so happy, and especially when you see them in times of trouble so cheerful and joyous under all their trials, I know you have had an inward wish that you knew their secret and could share their peace.

3. These seekings after David were sometimes with the Israelites vivid and strong; and so, too, impulses with undecided people are occasionally very powerful.

4. Nothing has come of all the seekings of your youth and your after days.

II. RECOMMEND DECIDED ACTION. "Ye sought for David in times past to be king over you, now then do it."

1. Note the business on hand — it is that Jesus should be king over you.

2. Next notice that if Christ is to be your king, it must be by your own act and deed. So saith the text concerning king David "Now then do it."

3. And here is the point, if Jesus is to reign the old king must go down. It is of no use trying to have Ishbosheth and David on the throne at the same time. It is impossible to serve sin and to serve Christ. Dream not of believing to-morrow or next year, nor even in half-an-hour's time; but cast your guilty soul on Christ at once. Now then do it.

II. REASON WITH STRONG ARGUMENTS.

( C. H. Spurgeon.)