What is the story of Abner and Joab?

The Son of Ner, Saul's uncle; Abner was consequently Saul's cousin. 1 Sam. 14:51. He was Saul's 'captain of the host' when David slew Goliath, and he presented David to Saul. 1 Sam. 17:55, 57. He was with Saul when David took away the spear and cruse of water while they slept: for which David reproached him, saying he was worthy of death because he had not more faithfully guarded his master. 1 Sam. 26:5-16. After the death of Saul (apparently about 5 years after) Abner made Ish-bosheth king over Israel; but this did not include Judah over which David was king. 2 Sam. 2:8-10. In one of the conflicts between the two houses Abner was overcome, and Asahel, Joab's brother, 'light of foot as a wild roe,' pursued Abner. Abner cautioned him twice, and then slew him. 2 Sam. 2:17-23. This act of self-defence was afterwards made the plea for Abner's death. Saul had had a concubine named Rizpah, and this woman Abner took; for which he was reproached by Ish-bosheth (who probably thought it was a prelude to his seizing the kingdom). This so incensed Abner that he revolted from his master and made overtures to David. David demanded that Abner should bring with him Michal, Saul's daughter, David's former wife. This he accomplished, and he and the men with him were well received by David, who made a feast for them. But Joab, who was absent, was angry when he heard of it, probably jealous lest the command of the army should be divided between himself and Abner. He sent messengers for Abner's return, and then, under the pretence of privately communing with him, smote him, professedly to avenge the death of his brother Asahel. David was much grieved at this murder, and followed the bier and fasted till the sun went down. He rehearsed on the occasion the following dirge:

Abner, Saul's captain, made Ish-bosheth, Saul's son, king at Mahanaim; but he was not, as Saul had been, God's anointed. There were wars between the two houses, but David does not appear in them; they were conducted by Joab and Abner. The house of David waxed stronger and stronger. Abner, taking affront at the rebuke of Ish-bosheth concerning Rizpah, Saul's concubine, revolted to David; but as he had previously killed Asahel, Joab's brother, in one of the wars, Joab treacherously slew him, doubtless as much out of jealousy as to avenge the death of his brother. Two of Saul's captains then killed Ish-bosheth, and brought his head to David, but David only condemned them to lose their own lives for their wickedness. This was followed by the whole of the tribes anointing David as their king.

2 Samuel 2, 3. David asks of Jehovah, and is guided by Him; but war goes on humblingly between the men of Judah, round David, and the rest of Israel, round Ishbosheth, who had no real claim to the throne. It was the more sorrowful a conflict, because, personally, the chief in command for Ishbosheth (Abner) was a better man, by David's own confession, than Joab, his own second in command. After all too it was Abner's pique which closed the strife, not Joab's prowess or skill; and David has to mourn over Abner, treacherously slain, and to spread Joab's iniquity before Jehovah.

Alas! the history of this period plunges us into the ways of man. It is no longer merely David walking in the path of faith. It is Joab, a clever, ambitious, bloody-minded, and heartless man. It is Abner, a man morally superior to Joab, but who fights on fleshly principles as a party man against the king whom God has chosen. Abner is related to Ishbosheth as Joab is to David. When his pride has been wounded, he throws himself into David's interests, and Joab kills him as much from jealousy as to avenge his brother's death. And wherein is the prowess and valour of the chiefs of Benjamin and Judah now manifested in this "field of strong men"? In slaying each other. The Philistines were forgotten. But the family of Saul were entirely in the wrong. It was nature which, with its pretended rights, would not submit to God and to His will.

It is worth noting that David does not appear in this conflict and plays no role in it, even when it appears that it concerns him. One of his attendants, Joab, accompanied by his brothers, leads the king's servants. In 1 Chronicles 2:16 we see that they were David's nephews, his sister Zeruiah's sons. Accordingly, they held a high position and were closely related to the royal house. Joab, an ambitious man, seeks to advance in the world and to win the first place in the kingdom. Though he is not named — with just cause — among “David's mighty men,” he is a man of courage. He can appreciate righteousness and unrighteousness, but he does not oppose unrighteousness except when it runs counter to his personal designs; and when something righteous runs contrary to his interests he suppresses it. Nothing stops him; he has no scruples in satisfying his ambition. Someone has said of him: “We find Joab wherever there is evil to do or much to gain.” Joab is a figure of political flesh. It is to his advantage to support David's cause. If we compare Abner with Joab, Abner is the better man. Nevertheless Joab comes on the scene as a champion of the testimony. On this man the weight of military and other matters will soon be resting; he is the man who will direct things in an under-handed way and who will set many an intrigue in motion. In the presence of such cleverness David himself feels weak (2 Sam. 3:39). The moment the flesh takes over the testimony, see the result: ruin, nothing but ruin. One man is fighting for David, and the other for one whom God no longer recognizes. Is one better than the other? When the flesh is supporting David — or Christ — the results are no better than when the flesh is supporting the Antichrist.

The two troops meet (vv. 12-17). For what purpose? To test their strength. Where is God? Absent. Where is David? His name is not even mentioned. It is a matter of who will come out on top in this tourney. Not a single one of the contending parties escapes. David loses his servants and his cause is not advanced in the least.

The sequel of this singular contest is an ordered battle in which Joab loses a cherished brother toward whom Abner had shown his natural nobility of character. But Asahel would not take heed; he charges forward, filled with presumption and, victim to his own desire for glory, falls to the ground, struck down by Abner's spear. Joab will not forget this death but will satisfy his desire for vengeance then when this will bring him the greatest advantage.

The other prominent person is Joab, the son of Zeruiah, who went out with the servants of David. (Joab was David's nephew. See 1 Sam. 26:6; 1 Chronicles 2:16.) They met Abner's force about six miles northwest of Jerusalem by the pool of Gibeon . Then followed at Abner's suggestion a conflict between twelve young men of Benjamin, the subjects of Ish-bosheth, and twelve of David's servants. A wicked scene followed. They slaughtered each other at Helkathhazzurim, "the field of sharp swords," after which there was a severe battle which ended with the defeat of Abner. All this shows the sorrowful conditions which existed among Israel , foreshadowing again the worse conditions throughout this age and especially at the close of it. Then follows the record of the three sons of Zeruiah, Joab, Abishai and Asahel. Asahel followed hard after Abner and though repeatedly warned by Abner, continued in his pursuit till Abner in self-defense slew him. The battle ended with the loss of nineteen servants of David and Asahel, while Abner lost 360 men. "Shall the sword devour forever?" was Abner's question. As long as God's true King does not occupy the throne, ruling in righteousness and in peace, wars and bloodshed will continue. The sword cannot be stopped till He reigns. In His coming kingdom nations will learn war no more and beat their swords into plowshares.

We watch these events without expecting anything for God on part of those who like Abner do not belong to Him. But what are we to think of David? Why doesn't he consult the Lord when this covenant is proposed to him? He had refused the crown from the hand of the Amalekite; he will refuse it from the hand of Ishbosheth's murderers; but will he accept it from Abner's hand? Yes, because he feels free to do so, because he has all sorts of reasons to act thus for the good of his kingdom. This covenant will smooth out difficulties; war has lasted long enough … All this is very reasonable according to man, but it is not according to the mind of God.

Abner speaks to the eleven tribes, succeeds in convincing them — even the tribe of Benjamin, allied to Saul — and then comes to give David an account of his proceedings. “And 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 thee, and that thou mayest reign over all that thy heart desires” (v. 21). But God is opposed to this; He does not wish David to receive the kingdom from any hand other than His own. No one is to boast of having established the Lord's anointed on the throne. And what is more, how could He permit the pride of man's heart to carve out the steps by which David rises to power? Abner is assassinated. God is able to turn man's very worst iniquities to fulfill His designs. He uses Joab's infamous act to cut off the man in whom David had already placed his confidence.

Joab commits murder in a time of peace and thus avenges himself for Asahel's death, even though Abner had “slain [him] in the battle” (v. 30), proof that there was nothing reprehensible in Abner's act (cf. 2 Sam. 2:20-23). This is the personal motive behind this terrible act, but anyone knowing Joab and his ambition to become captain of the host suspects another motive. Joab fears Abner's worth and authority which at that time had been demonstrated much more than his own merits. If Abner should succeed in concluding an alliance, wouldn't he have the first place? Joab has everything to gain through his vengeance.

So Abner is not to restore the kingdom. Joab would be still less the one to restore it, for without divine intervention the murder he committed would have triggered a longer, more pitiless war than the one which had just come to an end.

Absalom was a still greater trial to him, Adonijah became the rival of Solomon (1 Kings 1:5). In this record of taking these different women as wives, in this gross indulgence of the flesh, he prepared himself for the great sin of his life. Disorder and much confusion followed. Abner's deed in taking Rizpah insulted Saul's house and Ish-bosheth protested and Abner's fury came upon the weakling whom he had made king. Then suddenly Abner professed belief in David's God-given kingdom. His arrogant pride is seen in verse 10; as if it was in his power to set up the throne of David over all Israel , from Dan to Beer-sheba. The poor counterfeit king was silenced. Then we see Abner entering negotiations with David. Had David again relapsed that he fell in with Abner? We do not hear a word that he inquired of the Lord. He makes a condition under which Abner is to see his face. Michal, Saul's daughter, the first wife he had, who was now the wife of Phaltiell is to be brought to him. He then received her after his request to Ish-bosheth, while her husband accompanied her as far as the border of Judah . The subsequent history, Michal's mockery, shows that it was a mistake for David to take her back. How different all would have been if David had inquired of the Lord.

Abner, the shrewd schemer, was then entertained by David in a great banquet at which occasion he offered to make David ruler over all Israel . And David listened and sent him away in peace. But was it God's way and God's plan to have His anointed made king through such an instrument? Abner's death frustrating his plans gives the answer. Joab, moved by envy, jealousy and bitter hatred, slew Abner in the same way as he had slain his brother Asahel. He died for the blood of Asahel he had shed. An insinuation is made as if Joab's deed was justified as the avenger. This however could not be sustained by the law for Abner's death in slaying Asahel was in self-defence. But David cleared himself from so abominable a deed. "I and my kingdom are guiltless before the LORD forever from the blood of Abner." A public mourning is instituted in which Joab is forced to partake and the king lamented over Abner. "And all the people took notice of it, and it pleased them, as whatsoever the king did pleased all the people." The king's wise behaviour had its effect upon the people and thus his kingdom was strengthened.

But Abner does not intend to lose out. He immediately contacts David by Messenger, urging him to make a league with Abner, who would on his part bring all Israel into subjection to David (v.12). David responded also by messengers who told Abner that a league could be formed, but only on condition that Michal, Saul's daughter should be returned to David as his wife. David confirmed this to Ish-bosheth by insisting that Michal, whom he had purchased by his slaughter of 100 Philistines, should be given back to him (v.14, Though the Lord does not comment on whether David should have done this, yet the subsequent history (ch.6:16-23) shows that their relationship was far from satisfactory. In fact, Michal had shown no fidelity to David in 1 Samuel 19:17, when she told her father that David had threatened to kill her if she did not let him escape from Saul. Why should he want her returned when she had proven undependable? Was it only his own rights he was thinking of? He could have reasoned too that since he had not taken the initiative, in putting her away, the Deuteronomy 24:1-4 would not apply. But that passage does say that the first husband was not to take his wife back after she had been defiled by marrying another man (v.4). If David had sought wisdom from God, this scripture might have been a protection for him.

At Ish-bosheth's order Michal was taken from her husband, Phaltiel (v.15). Though she was not his in the first place the wrong was only compounded by her being taken from him and given again to David. When Phaltiel follows her weeping, Abner summarily tell him to return home. Saul had given Michal to Phaltiel but Abner does not have to reckon with a living Saul any longer. He wants David's patronage.

Verse 17 tells us that Abner had already spoken with the elders of Israel, reminding them that before this they had desired David as king. He knew this, yet he had tried to overrule it by exalting Ish-bosheth. When this did not work out, then he can easily ignore his mistake and ignore Ish-bosheth by telling the elders of Israel to now accept David as king. In this he appeals to what God had already said: "By the hand of my servant David I will save my people Israel from the hand of the Philistines and from the hand of all their enemies" (v.18).

In verse 19 we are told that Abner boldly took the message of his decision to turn the kingdom over to David, to the tribe of Benjamin. These of course would likely be slow to accept David, since Saul (and of course Ish-bosheth) were Benjamites. Being a strongly influential man (in contrast to Ish-bosheth), Abner was able to persuade them, so that he could go to David as representing Israel and the whole house of the Benjamites. He therefore made an agreement with David that he would gather Israel in order that they might make a covenant with David. David approvingly sent him away with this understanding (v.21).

Joab knew nothing of this until he returned from a raid in which he and his men had been successful in gaining "much spoil." However, when he heard of David's favorable reception of Abner, he sensed danger, -- not actually danger to David, but danger as regards his own position in David's government. He would see Abner as a threat to his prominence. Immediately he went in to David and remonstrated strongly with him (v.24). He made it clear that he thought David ought to have killed Abner when he had the opportunity, or to have at least imprisoned him. He claims that Abner came as a spy to deceive David and learn of David's activities in order to take advantage of him. Of course this was not true, but Joab wanted an excuse for getting rid of Abner. Nothing is said of how David responded to Joab's accusation.

Joab saw his opportunity to act quickly. Without David's knowledge, he sent messengers after Abner to bring him back. Abner, fully unsuspecting, came back willingly. Joab was ready to meet him at the gate of the city, and there took him aside as though to speak privately to him, and immediately plunged him through with his weapon "under the fifth rib," as Abner had done to Asahel (ch.2:23), killing him instantly with this blow to the heart (v.27).

Joab no doubt considered that he was "the avenger of blood" on behalf of Asahel, his brother, and was able to kill Abner just outside Hebron, the city of refuge (Josh.20:7-9). Inside the city Abner would have been safe. Joab ignored the fact that Asahel had been killed in battle, and he killed Abner when showing himself outwardly on friendly terms with him. Joab had reproved David for being deceived by Abner, but he practiced far more cunning deception himself in dealing with Abner.

David was deeply affected by this news, and disavowed on behalf of himself and his kingdom all responsibility for the death of Abner. He does virtually ask for the intervention of God in discipline to Joab and to his family, that they might suffer as a consequence of this. But did David forget that he was king, and responsible to carry out some judgment against Joab? Joab had actually been guilty of cold-blooded, premeditated murder, and for this he deserved the death penalty. David very soon after ordered the death of the two men who murdered Ish-bosheth (ch.4:10-12). The murder of Abner was just as serious, but evidently because Joab was captain of his army, David made a difference. There is no word of David even speaking directly to Joab about this, let alone exercising more serious discipline. In this the weakness of David's kingdom is evident from the beginning.

At last, Abner, weary of a conflict that has brought no one any benefit, appeals for the battle to end and everyone returns from pursuing his brother. Final result? No victory for either side, many sorrowful losses on both sides, much mourning and tears! These are the brethren who would have torn each other apart, and in the end both are still stuck in their original positions. The servants of Ishbosheth have not changed their point of view, and the servants of David have gained no advantage from the blood of their brethren that has been shed in the process.

We might perhaps have thought that all was over, but unhappily this was not the case. Joab cherishes hatred in his heart against Abner for the death of his brother, Asahel, and at the first opportunity he kills him traitorously with the sword. Peace was very far from their hearts.