An example from our discussion topics on the Book of 2 Samuel...
First, the summary about the sons of David seems out of place as it interrupts the narrative concerning Abner and Joab. However, 3:1 emphasizes the important theme that David's kingship does not come right away and is not without cost. Saul's reign and the leadership vacuum created by his death causes great difficulty.
It is also important to remember that David is following God's lead and is letting kingship come to him rather than imposing his rule on Israel (recall Jesus not imposing himself upon the two on the road to Emmaus). It is probably more accurate then to see this protracted "war" as a series of border hostilities rather than David's power campaign.
The list of sons also includes important foreshadows for what is to come.
The objective of the rest of the chapter 3 narrative holds David innocent of Abner's blood. Abner, as in chapter 2, is portrayed as a sympathetic figure who does not want full scale inter-Israelite war, does not want to harm Asahel, and wants to help bring unity under David to Israel. David honors Abner in several ways including cursing the house of Joab. A dark and complex relationship between David and Joab seems to be brewing.
Rizpah does not play much of a role in the narrative now, but she will later. Given that her father is named, it is not likely that she is a slave. Within a royal court, such women were regarded as something like second-tier wives taken from lower classes. Her two sons by Saul are considered a legitimate part of the royal household. Here, Abner's relations with Rizpah are taken by Ish-Bosheth as a threat to his throne. But Ish is shown to be weak and afraid of Abner. Why did Ish not just take Rizpah as his own wife in the first place? It may have been because he was much younger than she (hence also his fear of Abner). Perhaps Abner recognizes Ish's weakness and thus turns his loyalty to David for the good of all Israel.
Recall that Saul reneged on his promise of his daughter Michel to David hoping to remove any claim David may have had on Saul's throne. Now, David seeks to right that wrong. This rightful marriage further solidifies David's legal and popular tie to the house of Saul, and certainly increases his acceptability among northern Israelites. David's direct request for her is given to Ish-Bosheth, not Abner, further showing David's respect for proper channels.
When Abner departs from David, the text uses "shalom" (peace) three times to emphasize that all is well. Alliances are made not through coercion, but through covenant. In contrast, Joab acts out of the rashness that defines his family, and out of selfish revenge.
For application:
1. When selfishness reigns, bad things happen. The narrative of Saul and David, and now Joab and Abner, detail this extensively. How do we best resist the impulse for revenge, especially when it is so personal and emotional?
2. Godly leadership of all kinds can often be undermined by the likes of a Joab - the one or ones driven by personal motives and emotions. God meets our personal needs, sometimes in ways we do not expect, at the same time God expects us to look beyond ourselves to God's calling. Abner and David look to God (recall Abner's profession of David as God's anointed) for what is best for Israel while Joab seeks what is desirable for Joab. God's call is bigger in scope, in purpose, and in reward than we can imagine.
First, the summary about the sons of David seems out of place as it interrupts the narrative concerning Abner and Joab. However, 3:1 emphasizes the important theme that David's kingship does not come right away and is not without cost. Saul's reign and the leadership vacuum created by his death causes great difficulty.
It is also important to remember that David is following God's lead and is letting kingship come to him rather than imposing his rule on Israel (recall Jesus not imposing himself upon the two on the road to Emmaus). It is probably more accurate then to see this protracted "war" as a series of border hostilities rather than David's power campaign.
The list of sons also includes important foreshadows for what is to come.
The objective of the rest of the chapter 3 narrative holds David innocent of Abner's blood. Abner, as in chapter 2, is portrayed as a sympathetic figure who does not want full scale inter-Israelite war, does not want to harm Asahel, and wants to help bring unity under David to Israel. David honors Abner in several ways including cursing the house of Joab. A dark and complex relationship between David and Joab seems to be brewing.
Rizpah does not play much of a role in the narrative now, but she will later. Given that her father is named, it is not likely that she is a slave. Within a royal court, such women were regarded as something like second-tier wives taken from lower classes. Her two sons by Saul are considered a legitimate part of the royal household. Here, Abner's relations with Rizpah are taken by Ish-Bosheth as a threat to his throne. But Ish is shown to be weak and afraid of Abner. Why did Ish not just take Rizpah as his own wife in the first place? It may have been because he was much younger than she (hence also his fear of Abner). Perhaps Abner recognizes Ish's weakness and thus turns his loyalty to David for the good of all Israel.
Recall that Saul reneged on his promise of his daughter Michel to David hoping to remove any claim David may have had on Saul's throne. Now, David seeks to right that wrong. This rightful marriage further solidifies David's legal and popular tie to the house of Saul, and certainly increases his acceptability among northern Israelites. David's direct request for her is given to Ish-Bosheth, not Abner, further showing David's respect for proper channels.
When Abner departs from David, the text uses "shalom" (peace) three times to emphasize that all is well. Alliances are made not through coercion, but through covenant. In contrast, Joab acts out of the rashness that defines his family, and out of selfish revenge.
For application:
1. When selfishness reigns, bad things happen. The narrative of Saul and David, and now Joab and Abner, detail this extensively. How do we best resist the impulse for revenge, especially when it is so personal and emotional?
2. Godly leadership of all kinds can often be undermined by the likes of a Joab - the one or ones driven by personal motives and emotions. God meets our personal needs, sometimes in ways we do not expect, at the same time God expects us to look beyond ourselves to God's calling. Abner and David look to God (recall Abner's profession of David as God's anointed) for what is best for Israel while Joab seeks what is desirable for Joab. God's call is bigger in scope, in purpose, and in reward than we can imagine.
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