2 Samuel 3:22–39

When Joab and all the host that was with him were come,.... To Hebron, or rather to David's court; for their coming to the city is before mentioned; this must be understood not of the whole army, of all the common soldiers, but of the chief officers, who with Joab came to court, to wait upon David, and report their success: they told Joab, saying, Abner the son, of Ner came to the king; some of the courtiers informed him of it, who knew it would not be very agreeable to him: and he hath sent him away, and he is gone in peace: instead of seizing him, and laying him in a prison as his enemy, he has let him go with all the marks of friendship and good will.

Then Joab came to the king,.... To the apartment where he was; perhaps he was told the above at his first entering into the king's palace, by some in waiting, before he came to the king, which filled him with wrath, so that he came to him in a passion: and said to him, what hast thou done? which was very insolent in a subject to say to his prince: behold, Abner came unto thee; I have been credibly informed of it, and am assured it is a fact which cannot be denied; he represents it as if he had done a wrong thing to admit him to come to him; but perhaps the great fault was that he had let him go: why is it that thou hast sent him away, and he is quite gone? or "going, is gone" (e); is clean gone off, when he ought to have been laid hold on as a traitor, and put in irons. (e) "et abiit eundo", Pagninus, Montanus.

Thou knowest Abner the son of Ner,.... Thou canst not be ignorant what a cunning deceitful man he is, nor of his designs; or dost thou not know? art thou ignorant? so read the Septuagint, Vulgate Latin, Syriac, and Arabic versions, with an interrogation: that he came to deceive thee: with false hopes, or to lead into wrong measures with an intention to involve and ruin him: and to know thy going out, and coming in; the affairs of his court, the secrets of his government, to observe his conduct and behaviour, and all his actions, and improve them against him: and to know all that thou doest; he suggests that he came not as a friend, but as a spy, and therefore ought to have been taken up, and detained, and not dismissed. This Joab said to set David against him, fearing, if he should be received into favour, he would be a rival of his; and besides his breast was full of revenge against him for the death of his brother.

And when Joab was come out from David,.... Which perhaps he did at once, as soon as ever he had spoken his mind, and flew out of the room in a great passion, not waiting for the king's answer, since we read of none returned; though it may be the king disdained to give him one, or cared not to confer with him while in his passion, until it subsided; or chose not to provoke him more, for it is plain he had great power over him; which generals of armies at this time very much assumed, see 2 Samuel 3:39; he sent messengers after Abner; in the name of the king, as Abarbinel rightly supposes, and so Josephus (f); for otherwise it can hardly be thought he would have returned on a message from Joab only, who he knew bore him ill will: which brought him again from the well of Sirah; which might have its name from the thorns and briers that grew about it. Josephus (g) calls it Besira, and says it was twenty furlongs or two and an half miles from Hebron: but David knew it not; that Joab had sent messengers in his name after Abner to fetch him back; it was not done by his order, with his consent or knowledge; this is observed, to clear David from any concern in the death of Abner, as follows. (f) Antiqu. l. 7. c. 1. sect. 5. (g) Ibid.

And when Abner was returned to Hebron,.... Alone, and not the twenty men with him; not to David's court, but just to the city, to the gate of it: Joab took him aside in the gate: where he was waiting for him, and met him; this was a public place, where people were continually passing and repassing, and where courts of judicature used to be held; wherefore Abner might think himself safe here with Joab, and have no suspicion at all of his design, and shows how fearless Joab was of God or men: to speak with him quietly; peaceably, in a friendly manner, as all his gestures towards him showed; so that Abner made no difficulty of turning aside with him, supposing he had something to communicate to him from the king, which he had forgot: and smote him under the fifth rib, that he died; in the same place that Abner had smote his brother, of which see 2 Samuel 2:23; and this he did: for the blood of Asahel his brother; for Abner's shedding his brother's blood; but this was not the only reason, and perhaps not the chief; but, as Josephus (h) observes, because he was fearful if Abner was received into the friendship of the king, he would be preferred unto him, and take his place as general of the army, as being an older and more experienced officer; so Procopius Gazaeus, and Theodoret. (h) Antiqu. l. 7. c. 1. sect. 5.

And afterward, when David heard it,.... That Joab had sent to fetch Abner back, and that he had stabbed him in the gate of the city, and he was dead; it was some time after it was done that the news of it was brought to David; this circumstance is observed, the more to clear the king from any concern in this affair: he said; in a public manner, in open court, before all his princes; he called God to witness, and, as Josephus (i) says, stretching out his right hand to God, he cried aloud: I and my kingdom are guiltless before the Lord for ever from the blood of Abner the son of Ner; he was sensible it would be known that Abner had been with him, and that Joab his general had killed him; and therefore it might be suspected that he had an hand in it, and that it was done by his order, with his privy council; and therefore, to purge him and them from it, he made this public declaration, that neither he nor his council knew anything of it; and that it was not done with their knowledge and consent, and by their order, but through the resentment of a single person; and therefore hoped that no man would impute the shedding of this blood unto them, or that God would punish them for it; and he was the rather led to make this public declaration, because he knew that the death of Abner in this way would be resented by the friends of Saul's family, and be an obstruction to the union of the two kingdoms, which it was known Abner was endeavouring to bring about. (i) Antiqu. l. 7. c. 1. sect. 6.

Let it rest on the head of Joab,.... That is, the blood of Abner, who was the shedder of it; let the guilt of it be charged to him, and let punishment for it be inflicted on him: and on all his father's house; on Abishai his brother, and other relations that might be privy to the death of Abner, and advising to it, and ready to assist in it if necessary: and let there not fail from the house of Joab; let there be always in his family, and of his seed, one or other of the persons described as follows: one that hath an issue; a gonorrhoea, which was reckoned infamous, and very impure, according to the Jewish law, and rendered persons unfit for society; see Leviticus 15:1, or that is a leper; whose disease was very loathsome and infectious, and shut him out of the company of men; see Leviticus 13:1, or that leaneth on a staff; being blind, as Aquila renders the word; or through weakness of body, not being able to walk without one; or through some disease of the feet, as the Jewish writers generally understand it; and R. Isaiah interprets it of the gout particularly: the word for "staff" is rendered "spindle", Proverbs 31:19; and to this sense it is rendered here in, the Vulgate Latin, Syriac, and Arabic versions; and then the meaning is, let his posterity, or some of them, be so poor, that they shall be obliged to get their livelihood in so mean a way as by spinning; or let them be of such an effeminate disposition, as be more fit to handle the spindle, and do the, work of women, than to use the sword: or that falleth on the sword; not by it honourably in the field of battle, but cowardly destroying themselves with it: or that lacketh bread; and is obliged to beg it: all which David might say, not by a spirit of prophecy, but in a passion; and to show with what horror he resented the action, and how detestable it was to him, and how far it was for him to have any concern in it: but though it was a very wicked action in Joab to murder Abner in this manner, and for the reasons he did; yet it was a just vengeance from the Lord on Abner for fighting against God, and acting against the dictates of his own conscience; for his rebellion against David, and perfidy to Ishbosheth, and for having been the cause of much bloodshed in Israel.

So Joab and Abishai his brother slew Abner,.... For though it was only Joab that gave him the thrust of which he died, Abishai was in the secret, and was consenting and advising to his death, and so an accessory to it; and might be present, ready to assist in it, if occasion required; and so Josephus (k) expressly says, that Abishai his brother was with him when he drew his sword, and smote him: because he had slain their brother Asahel at Gibeon in the battle: which was no just reason at all; his blood was shed in war, this in peace, in cold blood, and under the guise of friendship; that was shed with reluctance, and after fair warning, and in defence of himself; but this wilfully in Joab, unawares to Abner, and in great deceit and hypocrisy; see 1 Kings 2:5. (k) Ut supra. (Antiqu. l. 7. c. 1. sect. 6.)

We have here an account of the murder of Abner by Joab, and David's deep resentment of it. I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service when Abner was with David, pursuing a troop, either of Philistines or of Saul's party; but, upon his return, he was informed that Abner was just gone (Sa2 3:22, Sa2 3:23), and that a great many kind things had passed between David and him. He had all the reason in the world to be satisfied of David's prudence and to acquiesce in the measures he took, knowing him to be a wise and good man himself and under a divine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bosheth's, he chides David, and reproaches him to his face as impolitic (Sa2 3:24, Sa2 3:25): What hast thou done? As if David were accountable to him for what he did: "Why hast thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more that Joab had impudence enough to give such an affront to his prince or that David had patience enough to take it. He does, in effect, call David a fool when he tells him he knew Abner came to deceive him and yet he trusted him. We find no answer that David gave him, not because he feared him, as Ish-bosheth did Abner (Sa2 3:11), but because he despised him, or because Joab had not so much good manners as to stay for an answer. II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some further instructions, is intimated in that, but David knew it not, Sa2 3:26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and, when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said when he slew Asahel, How shall I hold up my face to Joab thy brother? (Sa2 2:22), and there Joab murdered him (Sa2 3:27), and it is intimated (Sa2 3:30) that Abishai was privy to the design, and was aiding and abetting, and would have come in to his brother's assistance if there had been occasion; he is therefore charged as an accessary: Joab and Abishai slew Abner, though perhaps he only knew it who is privy to the thoughts and intents of men's hearts. Now in this, 1. It is certain that the Lord was righteous. Abner had maliciously, and against the convictions of his conscience, opposed David. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really from a principle of pride, and revenge, and impatience of control. God will not therefore use so bad a man, though David might, in so good a work as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But, 2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's own heart, but could not have those about him, no, not in places of the greatest trust, after his own heart. Many a good prince, and a good master, has been forced to employ bad men. (1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood (Sa2 3:27, Sa2 3:30); but Abner slew Asahel in an open war, wherein Abner indeed had given the challenge, but Joab himself had accepted it and had slain many of Abner's friends. He did it likewise in his own defence, and not till he had given him fair warning (which he would not take), and he did it with reluctancy; but Joab here shed the blood of war in peace, Kg1 2:5. (2.) That which we have reason to think was at the bottom of Joab's enmity to Abner made it much worse. Joab was now general of David's forces; but, if Abner should come into his interest, he would possibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood than the thoughts of a rival. (3.) He did it treacherously, and under pretence of speaking peaceably to him, Deu 27:24. Had he challenged him, he would have done like a soldier; but to assassinate him was done villainously and like a coward. His words were softer than oil, yet were they drawn swords, Psa 55:21. Thus he basely slew Amasa, Sa2 20:9, Sa2 20:10. (4.) The doing of it was a great affront and injury to David, who was now in treaty with Abner, as Joab knew. Abner was now actually in his master's service, so that, through his side, he struck at David himself. (5.) It was a great aggravation of the murder that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the place of judgment and the place of concourse, to that he did it in defiance of justice, both the just sentence of the magistrates and the just resentment of the crowd, as one that neither feared God nor regarded men, but thought himself above all control: and Hebron was a Levites' city and a city of refuge. III. David laid deeply to heart and in many ways expressed his detestation of this execrable villany. 1. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did (and the rather because he went so long unpunished), he here solemnly appeals to God concerning his innocency: I and my kingdom are guiltless (and my kingdom is so because I am so) before the Lord for ever, Sa2 3:28. It is a comfort to be able to say, when any bad thing is done, that we had no hand in it. We have not shed this blood, Deu 21:7. However we may be censured or suspected, our hearts shall not reproach us. 2. He entailed the curse for it upon Joab and his family (Sa2 3:29): "Let it rest on the head of Joab. Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race." This intimates that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But methinks a resolute punishment of the murderer himself would better have become David than this passionate imprecation of God's judgments upon his posterity. 3. He called upon all about him, even Joab himself, to lament the death of Abner (Sa2 3:31): Rend your clothes and mourn before Abner, that is, before the hearse of Abner, as Abraham is said to mourn before his dead (Gen 23:2, Gen 23:3), and he gives a reason why they should attend his funeral with sincere and solemn mourning (Sa2 3:38), because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him a prince and a great man. When he could not call him a saint or a good man, he said nothing of that, but what was true he gave him the praise of, though he had been his enemy, that he was a prince and a great man. "Such a man has fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare and could so ill be spared." (1.) Let them all lament it. The humbling change death puts all men under is to be lamented, especially as affecting princes and great men. Alas! alas! (see Rev 18:10) how mean, how little, are those made by death who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others. (2.) Let Joab, in a particular manner, lament it, which he has less heart but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate the murder with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp he lies. Sit divus, modo non sit vivus - Let him be canonized, so that he be but killed. 4. David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier (Sa2 3:31) and wept at the grave, Sa2 3:32. Though Abner had been his enemy, and might possibly have proved no very firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. What he said over the grave fetched fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full (Sa2 3:33, Sa2 3:34): Died Abner as a fool dieth? (1.) He speaks as one vexed that Abner was fooled out of his life, that so great a man as he, so famed for conduct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as himself to be able to turn the scale of a trembling government, his head full of great projects and great prospects, to see him made a fool of by a base rival, and falling on a sudden a sacrifice to his ambition and jealousy - this stains the pride of all glory, and should put one out of conceit with worldly grandeur. Put not your trust in princes, Psa 146:3, Psa 146:4. And let us therefore make that sure which we cannot be fooled out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence than to our own prudence for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless and the wisest die as fools! Or, (2.) He speaks as one boasting that Abner did not fool himself out of his life: "Died Abner as a fool dies? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, nor his feet fettered, as those of malefactors are: Abner falls not before just men, by a judicial sentence; but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as Nabal died? so the Septuagint reads it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the spear, after fair warning, but he was struck by surprise. Note, It is a sad thing to die like a fool, as those do that in any way shorten their own days, and much more those that make no provision for another world. 5. He fasted all that day, an…

the king lamented over Abner--This brief elegy is an effusion of indignation as much as of sorrow. As Abner had stabbed Asahel in open war [Sa2 2:23], Joab had not the right of the Goel. Besides, he had adopted a lawless and execrable method of obtaining satisfaction (see on Kg1 2:5). The deed was an insult to the authority, as well as most damaging to the prospects of the king. But David's feelings and conduct on hearing of the death, together with the whole character and accompaniments of the funeral solemnity, tended not only to remove all suspicion of guilt from him, but even to turn the tide of popular opinion in his favor, and to pave the way for his reigning over all the tribes more honorably than by the treacherous negotiations of Abner. Next: 2 Samuel Chapter 4

And they buried Abner in Hebron,.... According to the Jewish account of places of burial (s), he was buried in the midst of the city, though burying places were generally without; and so Fuller (t) places this in his map; whether the cave of Machpelah, which was near Hebron, was now used for a burying place, is not certain: and the king lifted up his voice and wept at the grave of Abner; made a great outcry, a loud lamentation, so as to be heard by all the people; and which no doubt was real and hearty, and not done merely with political views: and all the people wept; through concern for the death of Abner, especially on account of the manner in which it was, and in imitation of the king, and being affected with his tears and cries. (s) Cippi Heb. p. 8. (t) Pisgah-Sight, &c. in the Map of Judah.

And the king lamented over Abner,.... Delivered an elegy or funeral oration, which he had composed on this occasion, as Josephus (u) suggests: for he had cried and wept before, but now he expressed something as follows: and said, died Abner as a fool dieth? the meaning of the interrogation is, he did not; the Targum is"did Abner die as wicked men die?''no, he did not; he did not die for any wickedness he had been guilty of; he did not die as a malefactor, whose crime has been charged and proved in open court, and sentence of condemnation pronounced on him righteously for it; but he died without anything being laid to his charge, and much less proved, and without judge or jury; he was murdered in a clandestine, insidious, and deceitful manner; so the word "fool" is often taken in Scripture for a wicked man, especially in the book of Proverbs; the Septuagint version leaves the word untranslated,"died Abner according to the death of Nabal?''no; but it could hardly be thought that David would mention the name of any particular person on such an occasion. (u) Ut supra. (Antiqu. l. 7. c. 1. sect. 6.)

Thy hands were not bound, nor thy feet put into fetters,.... As malefactors are when they are taken up for any crime, and especially when proved upon them, and condemned for it, and brought forth to be executed. This was not his case, and had he been aware of the design against him, as his hands and feet were at liberty, he might have defended himself; or if he found he had too many to deal with, might have made use of his feet and fled: as a man falleth before wicked men, so fellest thou; as a man being before bloodthirsty and deceitful men, falls before them, through treachery and deceit, privately and unawares, so fell Abner before Joab and Abishai; this David said in the presence of Joab, and before all the people, to declare the plain fact how it was, to express his detestation of it, and to show he had no hand in it; and Joab must be an hardened creature to stand at the grave of Abner, and hear all this, and not be affected with it: and all the people wept again over him; over Abner, being laid in his grave; they had wept before, but hearing this funeral oration delivered by the king in such moving language, and in such a mournful tone, it drew tears afresh from them.

And when all the people came to cause David to eat meat while it was yet day,.... The custom was to bury in the daytime, and after the funeral was over to provide and send in food to the relations of the deceased, and come and eat with them; as was also the usage with the Greeks and Romans (w); See Gill on Jeremiah 16:5 and See Gill on Jeremiah 16:7; and kings themselves used to attend those feasts; for the Jews say (x),"when they cause him (the king) to eat, all the people sit upon the ground, and he sits upon the bed;''but in this case David refused to eat with them: David sware, saying, so do God to me, and more also; may the greatest evils, and such as I care not to mention, befall me; and even more and worse than I can think of and express: if I taste bread, or ought else, till the sun be down; perhaps the funeral was in the morning, as funerals with the Jews generally now are; for otherwise if it was now towards evening, his abstinence from food till that time would not have seemed so much, nor required much notice, and still less an oath. (w) Vid. Kirchman. de Funer. Roman, l. 4. c. 5. & 6. (x) Misn. ut supra. (Sanhedrin, c. 2. sect. 3.) David de Pomis ut supra. (Lexic. fol. 119. 4.)

And all the people took notice of it,.... Not only of his oath, that he would not eat food till evening, but of his whole conduct at the funeral of Abner; the sorrow he expressed for his death, and the oration he made on account of it, in which he pretty severely reflected on his murderer: and it pleased them; that he showed such a concern for his death, and that it was a clear case he had no hand in it: as whatsoever the king did pleased all the people; what he did at this time, burying Abhor with so much pomp and ceremony; and indeed he had so much the hearts of the people, and such a share in their affections, and they had such an high opinion of him, that all that he did in public and private affairs they reckoned well done; they were highly approved of by them, such an interest had he in them.

For all the people and all Israel understood that day,.... Not the people of Judah only, but of Israel also, to whom the knowledge of these things came; they knew and were satisfied by his conduct and behaviour, by his words and actions: that it was not of the king to slay Abner the son of Ner; it was not by the counsel or advice of the king, as the Targum; it was without his knowledge and consent, was contrary to his mind and will; that he had no manner of concern in it, and that if it had been in his power he would have prevented it.

And the king said unto his servants,.... His courtiers, giving a reason why he mourned as he did; or "had said" (w), and so is a reason why the people concluded, and were fully satisfied, he had no hand in his death; but the first is best, because what follows was said not to the people at the grave, but to his servants at court: know ye not that there is a prince and a great man fallen this day in Israel? a "prince", being of the royal family, his father was Saul's uncle, and he his own cousin; a "great" man, being general of the army, a very valiant and skilful commander, a man of great wisdom and parts. David says nothing of his grace and virtue, only of his grandeur, his high birth and civil excellencies; he praises him in what he was commendable, and proceeds no further; and this was sufficient to show there was just cause of mourning on civil accounts; and this they might easily know and perceive, that the fall or death of such a man, which had that day happened in Israel, was a public loss, and matter of lamentation; and the rather as he was employing all his excellent talents in civil affairs, and all his interest in the people of Israel, to unite them to Judah, and bring them under the government of David. (w) "nam dixerat", Junius & Tremellius.

And I am this day weak, though anointed king,.... Which seems to be given as a reason, or for an excuse why he did not inflict just punishment upon the murderer, according to the law of God, because he was "weak"; not in body or mind, but with respect to the kingdom, that was like a tender branch, or in its infant state; and great care and caution were to be used that it was not overturned: he was a king by unction, not by birth; a son of the late king was yet up against him, and was possessed of the far greater part of the kingdom; he was indeed anointed by Samuel to be king over all Israel; but as yet he was not put into the possession of the kingdom he was anointed to; he was anointed and made king over Judah, and invested with the office of king there, and settled in it; and yet his power was not very great there, for as follows: and these men, the sons of Zeruiah, be too hard for me; his sister's sons, Joab and Abishai, they were a check upon him; he could not do what he would, their influence was so great, both in the court and in the camp; the one was general of the army, and the other a considerable officer in it, and both variant men, and very respectable among the people, for their achievements in war, and the success they had; so that they were very much out of the reach of David to bring them to justice, without shaking his kingdom; and therefore in point of prudence he thought it best to connive at this fact until he was more established in the kingdom. Whatever may be said for this conduct, it is certain he was too dilatory, and which did not sit easy upon his mind, and therefore gave it in charge to Solomon before his death not to suffer Joab to go to his grave in peace, 1 Kings 2:5. Some take these words, "weak" and "hard", in a different sense, that David was weak or "tender" (x), as it may be rendered, tenderhearted, of a merciful disposition, and therefore spared Abner when he was in his hands, though he had done him so much harm, who was the Lord's anointed; but these men, his sister's sons, were of cruel tempers, more unmerciful than he, and therefore slew him; but the first sense seems best: the Lord shall reward the doer of evil according to his wickedness; which may be considered either as an imprecation of evil on Joab, or a prediction, that sooner or later righteous judgment would be rendered to him by the Lord; with whom he leaves it to take vengeance on him, satisfying himself with this for the present, that though it was not in his power to do it, the Lord would in his own time and way: but after all that can be said in favour of David, he seems to have been too much in fear of men, and too distrustful of the power and promise of God to establish him in his kingdom, and was too negligent of public justice; which had it been exercised, might have prevented other sins, as the murder of Ishbosheth, to which the authors of it might be encouraged by this lenity. (x) "tener", Pagninus, Montanus.