2 Samuel 3:30
(Joab and his brother Abishai murdered Abner because he had killed their brother Asahel in the battle at Gibeon.)
So Joab and his brother Abishai
This phrase introduces two significant figures in the narrative of King David's reign. Joab and Abishai were sons of Zeruiah, David's sister, making them David's nephews. Joab, in particular, was a prominent military commander. The Hebrew root for Joab (יוֹאָב) means "Yahweh is father," indicating a theistic acknowledgment in his name. Abishai (אֲבִישַׁי) means "my father is Jesse," which ties him to the lineage of David. Their familial connection to David and their roles as military leaders highlight the intertwining of family loyalty and political power in ancient Israel.

killed Abner
Abner was the commander of Saul's army and a significant political figure. His name (אַבְנֵר) means "father of light" or "enlightened," suggesting a person of influence and wisdom. The act of killing Abner was not just a personal vendetta but a politically charged action. In the historical context, Abner's death was a pivotal moment in the power struggle between the house of Saul and the house of David. The Hebrew verb used for "killed" (הָרַג) implies a deliberate act of violence, underscoring the premeditated nature of this act.

because he had killed their brother Asahel
Asahel, whose name means "God has made," was also a son of Zeruiah and a brother to Joab and Abishai. His death at the hands of Abner during the battle at Gibeon was a catalyst for the blood feud. The Hebrew root for "killed" here is the same as used for Abner's death, emphasizing the cycle of retribution. This reflects the ancient Near Eastern concept of blood vengeance, where family honor and justice were often pursued through reciprocal violence.

in the battle at Gibeon
Gibeon was a significant city in the tribal territory of Benjamin, known for its strategic importance. The battle at Gibeon was part of the larger conflict between the forces loyal to Saul's house and those supporting David. Archaeological findings at Gibeon, such as water systems and fortifications, attest to its historical significance. The mention of this location situates the narrative in a real and tangible setting, reminding readers of the historical and geographical realities of the biblical events.

Persons / Places / Events
1. Joab
The commander of King David's army and a key military leader in Israel. He is known for his strategic mind and fierce loyalty to David, though his actions often reflect personal vendettas and a lack of mercy.

2. Abishai
Joab's brother, also a military leader under David. He is known for his bravery and loyalty, often accompanying Joab in military exploits.

3. Abner
The commander of Saul's army and a significant figure in the power struggle following Saul's death. He initially opposed David but later sought to align with him.

4. Asahel
The brother of Joab and Abishai, known for his swiftness. He was killed by Abner during a battle at Gibeon, which fueled Joab and Abishai's desire for revenge.

5. Gibeon
A significant location in Israel's history, often associated with battles and strategic military events.
Teaching Points
The Dangers of Personal Vengeance
Joab and Abishai's actions serve as a cautionary tale about the destructive nature of personal revenge. Their decision to kill Abner was driven by a desire for retribution rather than justice, leading to further bloodshed and conflict.

The Importance of Justice Over Revenge
The Bible consistently teaches that justice should be pursued over personal vengeance. Believers are called to trust in God's perfect justice rather than taking matters into their own hands.

The Consequences of Unchecked Anger
Joab and Abishai's anger over Asahel's death led them to commit murder. This highlights the importance of managing anger and seeking reconciliation rather than allowing it to fester and lead to sin.

The Role of Forgiveness in Conflict Resolution
While the Old Testament often reflects a culture of retribution, the New Testament calls believers to forgive and seek peace. This shift emphasizes the transformative power of forgiveness in resolving conflicts.
Bible Study Questions
1. How does the account of Joab and Abishai's revenge on Abner challenge our understanding of justice and vengeance?

2. In what ways can the principle of leaving vengeance to God (Romans 12:19) be applied in our daily lives, especially when we feel wronged?

3. How does Jesus' teaching in Matthew 5:38-39 about turning the other cheek provide a different perspective on handling personal offenses compared to the actions of Joab and Abishai?

4. What are some practical steps we can take to manage anger and prevent it from leading to destructive actions, as seen in the account of Joab and Abishai?

5. How can the concept of forgiveness, as taught in the New Testament, transform our approach to conflict resolution in our personal relationships?
Connections to Other Scriptures
Genesis 9:6
This verse underscores the principle of justice and the sanctity of life, which is relevant to the theme of vengeance and retribution seen in Joab and Abishai's actions.

Matthew 5:38-39
Jesus' teaching on turning the other cheek contrasts with the Old Testament practice of "an eye for an eye," offering a New Testament perspective on dealing with personal offenses.

Romans 12:19
This verse advises believers to leave vengeance to God, highlighting a key difference between human justice and divine justice.
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
Abishai, Abi'shai, Abner, Asahel, As'ahel, Battle, Brother, Death, Fight, Gibeon, Joab, Jo'ab, Killed, Murdered, Slain, Slew
Dictionary of Bible Themes
2 Samuel 3:29

     5136   body
     8358   weakness, physical

2 Samuel 3:28-29

     5340   house

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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