2 Samuel 3:24
So Joab went to the king and said, "What have you done? Look, Abner came to you. Why did you dismiss him? Now he is getting away!
So Joab went to the king
The name "Joab" is derived from the Hebrew "Yo'av," meaning "Yahweh is father." Joab, a key military leader under King David, is known for his fierce loyalty and sometimes ruthless actions. His approach to the king here reflects his boldness and the authority he wielded. Historically, Joab's position as commander of the army gave him significant influence, allowing him to confront the king directly. This phrase sets the stage for a confrontation, highlighting Joab's proactive nature and his concern for the kingdom's security.

and said, 'What have you done?
This question underscores Joab's incredulity and perhaps frustration with David's decision. The Hebrew root for "done" is "asah," which means to make or accomplish. Joab's question implies a challenge to David's judgment, suggesting that the king's actions might have unforeseen consequences. In the broader scriptural context, this reflects a recurring theme where human leaders must grapple with the complexities of divine providence versus human decision-making.

Look, Abner came to you
"Abner" is a name meaning "father of light" or "my father is a lamp," derived from the Hebrew "Avner." Abner was a powerful military leader and the cousin of King Saul. His coming to David signifies a potential shift in political alliances, as Abner was previously aligned with Saul's house. The historical context here is crucial; Abner's visit represents a pivotal moment in the unification of Israel under David's rule. Joab's emphasis on Abner's visit highlights the gravity of the situation.

Why did you dismiss him?
The word "dismiss" in Hebrew is "shalach," meaning to send away or let go. Joab's question implies a critique of David's decision to release Abner without securing a firm alliance or ensuring his loyalty. This reflects the tension between political strategy and trust. In the broader biblical narrative, it raises questions about discernment and the wisdom of leaders in handling delicate political matters.

Now he is getting away
The phrase "getting away" suggests urgency and potential loss. The Hebrew root "halak" means to walk or go, indicating movement and possibly escape. Joab's concern is that Abner's departure could lead to missed opportunities or even betrayal. This phrase captures the tension between immediate action and long-term strategy, a common theme in the narratives of Israel's kings. It serves as a reminder of the importance of vigilance and the consequences of decisions made in haste or without full consideration.

Persons / Places / Events
1. Joab
The commander of King David's army, known for his military prowess and loyalty to David, but also for his impulsive and sometimes violent actions.

2. King David
The second king of Israel, chosen by God for his heart and leadership, who is in the process of uniting the kingdom after Saul's death.

3. Abner
The commander of Saul's army, who initially opposed David but later sought to make peace and support David's kingship over all Israel.

4. Hebron
The city where David was initially anointed king over Judah and where this interaction takes place.

5. The Event
Joab confronts King David after David allows Abner to leave in peace, questioning the wisdom of David's decision and expressing concern over Abner's intentions.
Teaching Points
The Importance of Discernment
David's decision to let Abner go reflects a trust in God's plan and a desire for peace. We must seek God's wisdom in our decisions, especially when they involve reconciliation and trust.

The Danger of Impulsiveness
Joab's reaction shows a lack of patience and trust in David's leadership. We should be cautious of acting impulsively, especially when it comes to matters of conflict and reconciliation.

Trust in Leadership
Joab's questioning of David's decision highlights the tension between following leadership and personal judgment. As believers, we are called to respect and trust God-appointed leaders while also seeking God's guidance.

Peacemaking as a Godly Pursuit
David's actions align with the biblical call to be peacemakers. In our lives, we should strive to resolve conflicts and build bridges, reflecting Christ's love and peace.
Bible Study Questions
1. How does Joab's reaction to David's decision reflect human tendencies to rely on personal judgment rather than divine guidance?

2. In what ways can we apply David's approach to peacemaking in our own conflicts and relationships?

3. How does the interaction between Joab and David illustrate the balance between loyalty to leadership and personal conviction?

4. What are some practical steps we can take to ensure our decisions are guided by discernment and trust in God, rather than impulsiveness?

5. How can the principles of peacemaking found in this passage be connected to Jesus' teachings in the New Testament, and how can they be applied in today's world?
Connections to Other Scriptures
1 Samuel 26:8-9
This passage highlights David's respect for God's anointed, contrasting with Joab's more aggressive approach to dealing with enemies.

Proverbs 3:5-6
Encourages trust in the Lord's wisdom rather than leaning on one's own understanding, relevant to Joab's questioning of David's decision.

Matthew 5:9
Jesus' teaching on peacemakers, which can be related to David's attempt to make peace with Abner.
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, Already, Behold, Hast, Joab, Jo'ab, Quite, Really
Dictionary of Bible Themes
2 Samuel 3:22-27

     8720   double-mindedness

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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