2 Samuel 3:20
When Abner and twenty of his men came to David at Hebron, David held a feast for them.
When Abner came to David
The name "Abner" in Hebrew is "אַבְנֵר" (Avner), meaning "father of light" or "my father is a lamp." Abner was a significant military leader, the commander of Saul's army, and a key figure in the power dynamics of Israel. His coming to David signifies a pivotal moment of political alliance and reconciliation. Historically, this meeting represents a shift in the balance of power, as Abner's support was crucial for David's consolidation of the kingdom. Theologically, it reflects the providence of God in uniting the tribes of Israel under David's kingship, fulfilling the divine promise.

at Hebron
Hebron, known in Hebrew as "חֶבְרוֹן" (Chevron), is one of the oldest cities in the world and holds significant biblical history. It was the city where David was first anointed king over Judah (2 Samuel 2:1-4) and served as his capital for seven and a half years. Hebron's historical and spiritual significance is profound, as it is also the burial place of the patriarchs Abraham, Isaac, and Jacob. This setting underscores the legitimacy and divine sanction of David's rule, as Hebron was a city of refuge and a Levitical city, symbolizing God's protection and blessing.

with twenty men
The mention of "twenty men" indicates the importance of Abner's visit. In ancient Near Eastern culture, the number twenty could symbolize completeness or a significant delegation, suggesting that Abner's intentions were serious and official. This entourage would have been a sign of respect and honor, indicating that Abner was not acting in secret or with ill intent. It also reflects the gravity of the political negotiations taking place, as such a delegation would be necessary for discussions of national importance.

David held a feast
Feasting in the ancient Near East was a common practice for sealing covenants and agreements. The Hebrew word for feast, "מִשְׁתֶּה" (mishteh), implies a banquet or a drinking feast, often associated with celebration and fellowship. David's hosting of a feast for Abner and his men signifies a gesture of goodwill and acceptance. It reflects the biblical principle of hospitality and reconciliation, as sharing a meal was a powerful symbol of peace and alliance. This act of feasting also prefigures the unity and harmony that David's reign would bring to the divided tribes of Israel.

for him and his men
The inclusion of "his men" highlights the communal aspect of the agreement. It was not just a personal alliance between David and Abner but involved their respective followers. This communal dimension is crucial in understanding the broader implications of the political and social unity being forged. In a spiritual sense, it reflects the inclusive nature of God's kingdom, where peace and unity extend beyond individual leaders to encompass the entire community. This phrase underscores the importance of collective harmony and the role of leadership in fostering unity among God's people.

Persons / Places / Events
1. Abner
The commander of Saul's army, who initially opposed David but later sought to make a covenant with him to unite Israel under David's kingship.

2. David
The anointed king of Israel, residing in Hebron at this time, known for his leadership, faithfulness to God, and eventual unification of the tribes of Israel.

3. Hebron
A significant city in Judah, serving as David's capital before he moved to Jerusalem. It is a place of refuge and covenant-making.

4. The Feast
A symbol of hospitality and reconciliation, where David welcomes Abner and his men, signifying a move towards unity and peace.

5. Twenty Men
The entourage accompanying Abner, representing the support and legitimacy he brings to David's kingship.
Teaching Points
The Power of Reconciliation
David's willingness to host Abner demonstrates the power of reconciliation and the importance of seeking peace, even with former adversaries.

Hospitality as a Tool for Unity
The feast symbolizes the role of hospitality in breaking down barriers and fostering unity among God's people.

Leadership and Forgiveness
David's actions show that true leadership involves forgiveness and the ability to look beyond past conflicts for the greater good.

God's Sovereignty in Leadership Transitions
The meeting at Hebron underscores God's hand in the transition of power and the fulfillment of His promises to David.

The Role of Covenant in God's Plan
The covenant between David and Abner highlights the importance of covenants in establishing God's order and purposes.
Bible Study Questions
1. How does David's response to Abner's visit reflect the biblical principle of reconciliation, and how can we apply this in our relationships today?

2. In what ways does the setting of Hebron contribute to the significance of this event, and what does it teach us about the importance of place in God's plans?

3. How can the concept of hospitality, as demonstrated by David, be used to foster unity and peace in our communities and churches?

4. What lessons can we learn from David's leadership style in this passage, particularly regarding forgiveness and peacemaking?

5. How does the theme of covenant in this passage connect to other biblical covenants, and what does it reveal about God's faithfulness to His promises?
Connections to Other Scriptures
Genesis 18
Abraham's hospitality to the three visitors, reflecting the importance of hospitality in covenant relationships.

Psalm 133
The beauty of unity among brethren, which is relevant to the reconciliation and unity sought between David and Abner.

Matthew 5:9
Jesus' teaching on peacemakers, highlighting the blessedness of those who seek peace, as David does with Abner.

Ephesians 4:3
The call to maintain the unity of the Spirit in the bond of peace, paralleling David's efforts to unify Israel.
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
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, Banquet, David, Feast, Hebron, Maketh, Prepared, Repast, Twenty
Dictionary of Bible Themes
2 Samuel 3:20

     4410   banquets

2 Samuel 3:12-21

     5087   David, reign of

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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