2 Samuel 4
Berean Study Bible

The Murder of Ish-bosheth

Now when Ish-bosheth son of Saul heard that Abner had died in Hebron
Ish-bosheth, the son of Saul, was a puppet king set up by Abner, Saul's military commander, after Saul's death. Abner's death in Hebron, a city of refuge and a significant location in Judah, marked a turning point in the power dynamics of Israel. Hebron was also where David was anointed king over Judah, highlighting the contrast between David's divine appointment and Ish-bosheth's reliance on human support. Abner's death removed the main support for Ish-bosheth's reign, indicating the fragility of his kingship.

he lost courage
Ish-bosheth's loss of courage reflects his dependence on Abner for leadership and strength. Without Abner, Ish-bosheth lacked the political and military acumen to maintain his rule. This phrase underscores the theme of human weakness and the futility of relying on human power rather than divine guidance. It contrasts with David, who often sought the Lord's counsel and strength.

and all Israel was dismayed
The dismay of all Israel indicates the widespread uncertainty and instability following Abner's death. This dismay can be seen as a fulfillment of the prophecy that the kingdom would be torn from Saul's house and given to David (1 Samuel 15:28). The people's reaction also foreshadows the eventual unification of Israel under David's rule, as they recognize the need for a strong, divinely appointed leader. This moment of dismay sets the stage for David's eventual acceptance as king over all Israel, aligning with God's covenant promises.

Saul’s son had two men who were leaders of raiding parties.
This phrase refers to Ish-bosheth, the son of Saul, who was made king over Israel by Abner after Saul's death. The mention of "leaders of raiding parties" indicates a time of political instability and conflict, as raiding was a common military tactic used to disrupt and weaken opponents. This reflects the ongoing struggle for power between the house of Saul and David, who had been anointed king over Judah.

One was named Baanah and the other Rechab;
Baanah and Rechab are introduced as significant figures in this narrative. Their names are Semitic, with Baanah meaning "in affliction" or "in response," and Rechab meaning "rider" or "chariot." These names may reflect their roles or characteristics. Their actions later in the chapter reveal their opportunistic nature, as they seek to gain favor with David by assassinating Ish-bosheth.

they were sons of Rimmon the Beerothite
Rimmon is identified as their father, and he is from Beeroth. Beeroth was one of the cities of the Gibeonites, who had made a treaty with Israel during the time of Joshua (Joshua 9). This connection to the Gibeonites may suggest a complex relationship between the Israelites and the inhabitants of Beeroth, who were absorbed into the tribe of Benjamin.

of the tribe of Benjamin—
The tribe of Benjamin was the tribe of King Saul, and thus, Ish-bosheth's supporters would naturally include Benjamites. This tribal affiliation is significant in the context of the power struggle, as loyalty to Saul's house would be strong among his own tribe. The Benjamites were known for their warrior skills, as seen in other biblical accounts (Judges 20).

Beeroth is considered part of Benjamin,
This geographical note clarifies the location of Beeroth within the tribal allotments of Israel. Although Beeroth was originally a Gibeonite city, it was incorporated into the territory of Benjamin. This detail underscores the integration of different peoples within the tribal system of Israel and highlights the complex socio-political landscape during the time of the united monarchy.

because the Beerothites fled to Gittaim
The Beerothites were originally inhabitants of Beeroth, one of the cities of the Gibeonites who made a treaty with Joshua (Joshua 9:17). This treaty was made under false pretenses, as the Gibeonites deceived Israel into believing they were from a distant land. Despite the deception, the Israelites honored the treaty, and the Gibeonites, including the Beerothites, were spared. The flight to Gittaim suggests a time of instability or threat, possibly related to the political turmoil during the reign of King Saul and the subsequent power struggles. Gittaim is mentioned in Nehemiah 11:33 as a place where the Benjamites resettled, indicating it was a known location for refuge. The movement of the Beerothites reflects the broader theme of displacement and seeking refuge, which is a recurring motif in the biblical narrative.

and have lived there as foreigners to this day.
The phrase "to this day" indicates that the Beerothites remained in Gittaim for an extended period, suggesting a long-term displacement. Living as foreigners implies a lack of full integration or acceptance in their new location, which resonates with the experiences of many groups in the biblical narrative, such as the Israelites in Egypt. This status as foreigners can also be seen as a metaphor for the Christian experience of living in the world but not being of it (John 17:14-16). The enduring presence of the Beerothites in Gittaim highlights the lasting impact of historical events and decisions, such as the treaty with the Gibeonites, on the lives of individuals and communities.

And Jonathan son of Saul had a son who was lame in his feet.
Jonathan, the son of King Saul, was a close friend of David, the future king of Israel. This relationship is significant as it highlights the covenantal bond between Jonathan and David, which transcended political rivalry. The mention of Jonathan's son being lame in his feet introduces Mephibosheth, whose physical condition symbolizes the fall of Saul's house and the vulnerability of those left behind after Saul's demise. In biblical times, physical disabilities often carried social stigma and could limit one's role in society, reflecting the challenges Mephibosheth would face.

He was five years old when the report about Saul and Jonathan came from Jezreel.
The report from Jezreel refers to the news of the defeat and death of Saul and Jonathan at the hands of the Philistines, as recorded in 1 Samuel 31. Jezreel was a strategic location in the northern kingdom of Israel, and its mention underscores the widespread impact of the battle. The age of Mephibosheth at this time, five years old, emphasizes his innocence and the abrupt change in his life circumstances due to the political upheaval.

His nurse picked him up and fled, but as she was hurrying to escape, he fell and became lame.
The nurse's actions reflect the urgency and fear following the news of the royal family's defeat, as the fall of a king often led to the extermination of his descendants to prevent claims to the throne. The accident that left Mephibosheth lame was a result of this hurried escape, illustrating the chaos and danger of the times. This incident also sets the stage for Mephibosheth's later life, where he lives in obscurity and dependency, contrasting with his royal lineage.

His name was Mephibosheth.
Mephibosheth's name, which means "dispeller of shame" or "from the mouth of shame," is significant in understanding his story. Despite his physical condition and the loss of his royal status, Mephibosheth's later interactions with King David, particularly in 2 Samuel 9, reveal themes of grace and restoration. David's kindness to Mephibosheth, for the sake of Jonathan, prefigures the grace of Christ extended to humanity, where the undeserving are given a place at the king's table.

Now Rechab and Baanah, the sons of Rimmon the Beerothite
Rechab and Baanah were leaders of raiding bands under Ish-bosheth, the son of Saul. Their father, Rimmon, was from Beeroth, one of the Gibeonite cities (Joshua 9:17). The Gibeonites were a group that had made a treaty with Israel during Joshua's conquest of Canaan, which later led to complex relations with Israel (2 Samuel 21:1-2). The mention of their lineage highlights the mixed heritage and complex political alliances in Israel at the time.

set out and arrived at the house of Ish-bosheth
Ish-bosheth was the son of Saul and was made king over Israel by Abner, Saul's military commander, after Saul's death (2 Samuel 2:8-10). His reign was marked by instability and conflict with David, who was anointed king over Judah. The house of Ish-bosheth signifies his royal residence, likely in Mahanaim, a city east of the Jordan River, which served as his capital during the civil war with David (2 Samuel 2:29).

in the heat of the day
This phrase indicates the time of day, which was typically the hottest and often a time for rest in the ancient Near East. The heat of the day would have been a time when people sought shelter and respite from the sun, making it a strategic time for Rechab and Baanah to approach without drawing attention.

while the king was taking his midday nap
The practice of taking a midday rest or siesta was common in ancient cultures, especially in hot climates. This detail underscores the vulnerability of Ish-bosheth, as he was resting and unguarded. It also reflects the cultural norm of the time, where leaders and common people alike would pause their activities during the hottest part of the day. This moment of vulnerability is reminiscent of other biblical narratives where leaders are caught off guard, such as Sisera in Judges 4:21.

They entered the interior of the house as if to get some wheat
This phrase sets the scene for a deceptive act. The mention of "wheat" suggests a pretense of engaging in a common, everyday activity, which would not arouse suspicion. In ancient Israel, wheat was a staple crop, and its storage and distribution were routine tasks. The act of entering under false pretenses highlights the theme of betrayal, reminiscent of Judas Iscariot's betrayal of Jesus with a kiss (Matthew 26:48-49). The setting within the house indicates a breach of hospitality and trust, a serious offense in the cultural context of the time.

and they stabbed him in the stomach
The violent act of stabbing in the stomach is significant, as it was a method intended to ensure death. This brutal act reflects the treachery and the lengths to which Rechab and Baanah were willing to go to secure their own political advantage. The stomach, being a vulnerable part of the body, symbolizes the vulnerability of Ish-bosheth, Saul's son, who was the victim. This act of murder is a stark contrast to David's respect for Saul's family, as seen in his lament for Saul and Jonathan (2 Samuel 1:17-27).

Then Rechab and his brother Baanah slipped away
The escape of Rechab and Baanah after committing the murder indicates their awareness of the gravity of their crime and their desire to avoid immediate retribution. Their actions can be compared to Cain's after he killed Abel, as both involve fratricide and a subsequent attempt to evade justice (Genesis 4:8-9). The brothers' flight underscores the theme of human sinfulness and the consequences of seeking power through unrighteous means. Their actions ultimately lead to their downfall, as David, unlike them, seeks to establish his kingdom through righteousness and justice, foreshadowing the just reign of Christ.

They had entered the house
This phrase indicates a breach of security and trust, as the perpetrators gained access to Ish-bosheth's private quarters. In ancient Near Eastern culture, entering someone's house, especially a royal residence, without permission was a significant violation. This act foreshadows the betrayal and treachery that follows.

while Ish-bosheth was lying on his bed
Ish-bosheth, the son of Saul, was in a vulnerable state, resting or possibly asleep. This detail highlights the cowardice of the attackers, as they chose a moment when he was defenseless. Beds in ancient Israel were simple, often just mats on the floor, indicating the intimate setting of this betrayal.

and having stabbed and killed him
The act of stabbing signifies a violent and personal attack. In the context of biblical narratives, such acts of violence often reflect the chaotic and brutal nature of the period of the Judges and early monarchy. This murder was not just a political assassination but also a violation of the sanctity of life, which is a recurring theme in Scripture.

they beheaded him
Beheading was a common practice in ancient warfare and was often used to demonstrate total victory over an enemy. This gruesome act was intended to send a message of power and dominance. In biblical terms, it echoes the fate of Goliath, whose head was also taken as a trophy by David, highlighting the brutal realities of ancient conflicts.

took his head
Taking the head of Ish-bosheth was a symbolic act meant to prove the deed and claim a reward. In the cultural context, presenting the head of a defeated enemy was a way to gain favor or assert authority. This act also reflects the political instability and the struggle for power following Saul's death.

and traveled all night by way of the Arabah
The Arabah is a desert region stretching from the Dead Sea to the Gulf of Aqaba. Traveling by night suggests urgency and a desire to avoid detection, as well as the harsh conditions of the desert journey. This route indicates the geographical and strategic considerations of the time, as the Arabah was a known trade and travel route. The journey underscores the lengths to which individuals would go to secure political advantage in the turbulent period of Israel's early monarchy.

They brought the head of Ish-bosheth to David at Hebron
This phrase highlights the brutal and violent nature of the political struggles during the time of David. Ish-bosheth, the son of Saul, was a rival king over Israel, while David reigned over Judah. Hebron, where David was based, is significant as it was his first capital before Jerusalem. The act of bringing Ish-bosheth's head signifies a claim of loyalty to David, though it was misguided. This reflects the turbulent transition of power and the often ruthless methods employed. The act also foreshadows the eventual unification of Israel under David's rule.

and said to the king, “Here is the head of Ish-bosheth son of Saul, your enemy who sought your life.
This statement underscores the animosity between the house of Saul and David. Saul had indeed sought David's life, driven by jealousy and fear of losing his kingdom. Ish-bosheth, as Saul's son, represented the continuation of Saul's line and opposition to David's kingship. The presentation of the head was meant to demonstrate the end of this opposition. This act, however, was not in line with David's character, who had previously shown respect for Saul as the Lord's anointed (1 Samuel 24:6).

Today the LORD has granted vengeance to my lord the king against Saul and his offspring.”
This phrase reflects a common belief in divine retribution and justice. The killers of Ish-bosheth claimed that their actions were a fulfillment of God's will, providing David with vengeance. However, David's response, as seen in the following verses, shows his disapproval of their actions. This highlights a recurring biblical theme: human actions often misinterpret or misuse divine intentions. David's refusal to accept this act as divine justice aligns with his previous respect for Saul and his family, emphasizing his integrity and trust in God's timing and justice.

The Execution of Rechab and Baanah

But David answered Rechab and his brother Baanah, the sons of Rimmon the Beerothite
David's response to Rechab and Baanah is significant in the context of his rise to power. Rechab and Baanah were captains in Ish-bosheth's army, and their actions were politically motivated, aiming to gain favor with David by killing Ish-bosheth, Saul's son. Beeroth was one of the Gibeonite cities, and its inhabitants were absorbed into the tribe of Benjamin. This background highlights the complex tribal and political dynamics in Israel during David's ascent to the throne. David's response reflects his commitment to justice and righteousness, rejecting any form of treachery or murder as a means to secure his kingdom.

“As surely as the LORD lives
This phrase is an oath, invoking the living God as a witness to the truth of David's words. It underscores David's deep faith and reliance on God, a recurring theme throughout his life. The invocation of the LORD's name in an oath was a serious matter, reflecting the speaker's sincerity and the gravity of the situation. It also connects to the broader biblical theme of God as the living God, in contrast to the lifeless idols of the surrounding nations.

who has redeemed my life from all distress
David acknowledges God's providential care and deliverance throughout his life. This statement reflects David's personal history of being pursued by Saul, facing numerous battles, and enduring various trials. The concept of redemption here is both physical and spiritual, as God has preserved David's life and guided him to the throne. This phrase also foreshadows the ultimate redemption found in Jesus Christ, who delivers believers from sin and spiritual death. David's recognition of God's hand in his life serves as a testament to his faith and trust in God's sovereign plan.

when someone told me, ‘Look, Saul is dead,’
This phrase refers to the report David received about the death of King Saul. Saul was the first king of Israel, and his death marked a significant turning point in Israel's history. The messenger likely expected David to be pleased, as Saul had been pursuing David to kill him. However, David had consistently shown respect for Saul as the Lord's anointed (1 Samuel 24:6). This reflects David's integrity and his understanding of God's sovereignty in appointing leaders. The phrase also highlights the cultural practice of delivering news of a king's death, which could be seen as an opportunity for political gain.

and thought he was a bearer of good news,
The messenger assumed that David would rejoice at Saul's death, viewing it as an opportunity for David to ascend to the throne without opposition. In ancient Near Eastern cultures, the death of a rival king was often seen as a cause for celebration by the opposing faction. However, David's reaction was contrary to this expectation, demonstrating his deep respect for God's anointed and his commitment to God's timing for his own kingship. This also underscores the biblical theme of God's ways being higher than human ways (Isaiah 55:8-9).

I seized him and put him to death at Ziklag.
Ziklag was a Philistine town given to David by Achish, king of Gath, where David and his men had taken refuge from Saul (1 Samuel 27:6). The execution of the messenger at Ziklag illustrates David's justice and his refusal to condone the killing of the Lord's anointed, even indirectly. This action aligns with the principle of divine justice, where David acts as an instrument of God's judgment. It also foreshadows the justice of Christ, who will judge righteously (John 5:30).

That was his reward for his news!
David's statement here is both ironic and instructive. The messenger expected a reward for bringing what he thought was good news, but instead, he received death. This serves as a moral lesson on the consequences of actions and the importance of understanding God's perspective. It also reflects the biblical principle that God rewards righteousness and punishes wickedness (Proverbs 11:18). David's response emphasizes the sanctity of God's anointed and the seriousness of taking life, even in the context of political power struggles.

How much more, when wicked men kill a righteous man in his own house and on his own bed,
This phrase highlights the gravity of the crime committed by the murderers of Ish-bosheth, Saul's son. The term "wicked men" underscores the moral depravity of Rechab and Baanah, who betrayed their leader. The setting of the murder, "in his own house and on his own bed," emphasizes the treachery and cowardice of the act, as it was committed in a place of supposed safety and rest. This echoes the biblical principle of sanctuary and the violation of trust, similar to the betrayal of Jesus by Judas, who was one of His own disciples.

shall I not now require his blood from your hands
The phrase "require his blood" refers to the biblical principle of justice and retribution, as seen in Genesis 9:5-6, where God establishes the sanctity of human life and the requirement for justice in cases of murder. David's response reflects the divine mandate for justice, aligning with the law of retribution found in Exodus 21:23-25. This also foreshadows the ultimate justice fulfilled in Christ, who bore the penalty for sin.

and remove you from the earth!”
David's declaration to "remove you from the earth" signifies the death penalty for murder, consistent with the Mosaic Law. This reflects the seriousness with which God views the taking of innocent life. The removal of the murderers serves as a deterrent and a means of purging evil from among the people, as seen in Deuteronomy 19:13. This act of justice by David also prefigures the final judgment, where Christ will separate the righteous from the wicked, as described in Matthew 25:31-46.

So David commanded his young men, and they killed Rechab and Baanah.
David's command reflects his role as king and judge, upholding justice according to the law. Rechab and Baanah had murdered Ish-bosheth, Saul's son, expecting a reward from David. However, David's response aligns with his previous actions in 2 Samuel 1:14-16, where he executed the Amalekite who claimed to have killed Saul. This demonstrates David's respect for God's anointed and his commitment to justice, regardless of personal gain.

They cut off their hands and feet and hung their bodies by the pool in Hebron,
The mutilation of Rechab and Baanah's bodies served as a public display of justice and a deterrent against treachery. In ancient Near Eastern cultures, such acts were common to shame and dishonor criminals. The pool in Hebron was a central and public location, ensuring that the message of justice was widely seen. Hebron, a significant city in Judah, was where David was first anointed king (2 Samuel 2:1-4), adding to the gravity of the act.

but they took the head of Ish-bosheth and buried it in Abner’s tomb in Hebron.
The burial of Ish-bosheth's head in Abner's tomb signifies respect and honor, contrasting with the treatment of Rechab and Baanah. Abner, Saul's cousin and commander, had been a key figure in supporting Ish-bosheth's reign (2 Samuel 2:8-9). By burying Ish-bosheth's head with Abner, David acknowledges their connection and perhaps seeks to bring closure to the house of Saul. This act also reflects David's consistent respect for Saul's family, as seen in his lament for Saul and Jonathan (2 Samuel 1:17-27).

This is a draft of the Berean Study Bible. Please send all comments and recommendations to bereanstudybible@aol.com.



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