2 Samuel 3:17

2Sa 3:17 And Abner had communication with the elders of Israel, saying, Ye sought for David in times past [to be] king over you:

Ver. 17. And Abner had communication,] i.e., He had had communication with them before that he went toward David with Michal.

Ye sought for David.] And David they had crowned ere this, but that Abner overruled them for Ishbosheth. All his care was to have a stake in store, howsoever the dice chanced to turn. Politicians are all for their own ends.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 3:17. And Abner — Having seen David, and given him assurance of his fidelity, as David had him of his friendship; had communication with the elders of Israel — He went back to persuade all to do as he had done. And by bringing over the great men to David, he doubted not the multitude would follow. Saying, Ye sought for David in times past — For, after the slaughter of Goliath, he was much beloved by all the people. And when he was forced to flee, a great many of Israel came over to him while he dwelt at Ziklag. And it is highly probable that, as soon as Saul and Jonathan were dead, they all generally would have inclined to make David their king, if Abner, by his great authority, had not set up one of the family of Saul.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rather for malice that he bare toward Ishbosheth, than for love he bare to David.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Abner had communication with the elders of Israel--He spoke the truth in impressing their minds with the well-known fact of David's divine designation to the kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honor of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose that prestige. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerous. The enlistment of their interest, therefore, in the scheme, would smooth the way for the adhesion of the other tribes; and Abner enjoyed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master--to draw the attention of the elders and people to David as uniting in himself the double recommendation of being the nominee of Jehovah, no less than a connection of the royal house of Saul, and, without suspicion of any dishonorable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignty on the husband of Michal. In the same character of public ambassador, he was received and feted by David; and while, ostensibly, the restoration of Michal was the sole object of his visit, he busily employed himself in making private overtures to David for bringing over to his cause those tribes which he had artfully seduced. Abner pursued a course unworthy of an honorable man and though his offer was accepted by David, the guilt and infamy of the transaction were exclusively his.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(17) Ye sought for David.—1Sa_18:6-7; 1Sa_18:16; 1Sa_18:30; 1Ch_11:1-3 (comp. 2Sa_3:36), sufficiently testify to the great popularity of David throughout the nation, and its confidence in his prowess and wisdom. It was the influence and activity of Abner that had hitherto prevented his general recognition as king.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. And Abner had communication] Better, Now Abner had had communication, previously to the occurrence related in 2Sa_3:15-16. The journey of 2Sa_3:16 to escort Michal terminates in the visit to Hebron of 2Sa_3:20.

with the elders of Israel] The authorities of the northern tribes as distinct from Judah. The elders were consulted as the representatives of the people. Cp. 1Sa_8:4, where see note on their various functions.

Ye sought for David, &c.] It appears from this that there had been from the first even among the northern tribes a party favourable to David, whose opposition had only been overcome by Abner’s strong will and vigorous efforts. This agrees with what we should naturally expect from the account of his popularity during Saul’s reign (1Sa_18:5).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Abner had communication with the elders of Israel,.... Had a conference with the chiefs of the several tribes about the affairs of the kingdom:

saying, ye sought for David in time past to be king over you; that is, at the death of Saul, and not before; for it was pretty generally known throughout the kingdom that David was anointed by Samuel and Saul himself had declared that he knew the kingdom would come to him; so that upon his death it was the general expectation and desire of the people that the government would devolve upon him, as it doubtless would, if Abner had not set up one of Saul's house, and persuaded the Israelites to own him their king.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ye sought for David ... - Compare 1Sa 18:5. It was only by Abner’s great influence that the elders of Israel had been restrained hitherto from declaring for David, and this accounts for Ish-bosheth’s helpless submission to his uncle’s dictation.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Even in Saul’s time you highly honoured him, and prized his conduct, and wished that the power were in his hands; and great numbers of you went to him when he was in the hold, 1Ch 12. And after Saul’s death you would gladly have advanced him to the crown, if your respect to Saul’s family, together with my authority and influence, had not diverted you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Ye sought for David in times past — As was shown by the multitudes from all the tribes that revolted from Saul and went over to David while yet at Ziklag. See 1 Chronicles 12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Abner had communication with the elders of Israel. Most probably this had taken place before Abner escorted Michal to Hebron, and that he paid David but one visit that recorded in ver. 20. He would probably not take so decided a step as the surrender of Michal without sounding the elders, that is, the local sheikhs, and finding out how far they were inclined to support David as king of all Israel. When everything was ready he would take Michal to Hebron, and so have the opportunity of arranging with David for future action; and though Ishbosheth would dislike the matter and suspect Abner of ulterior purposes, yet he could not refuse so specious a plea as the escorting of his sister. His previous failure, too, had taught him that Abner was master. We may further be sure that David had everywhere many adherents. All Israel knew that he was marked out by prophecy to be their king, and, moreover, "all Israel and Judah loved him". (1Sa_18:16) But when Abner says, Ye sought for David in times past to be king over you, he makes it probable that, at some time after the defeat at Gilboa, the attempt had even been made to elect David king. But Abner had then opposed it, and his success in resisting the Philistines, and David"s unfortunate entanglement with.those inveterate enemies of Israel, had made the attempt fail. And now Abner"s attempt was to be equally unsuccessful.

Vers. 17, 18.

An urgent appeal: an evangelistic address.

then do it "(ver. 18). Having resolved to transfer his allegiance, Abner here persuades the elders of Israel to make David king over the whole land; as they afterwards did. (2Sa_5:1-3) A similar appeal may be addressed to others, urging them to submit to the royal authority of Christ, of whom David was a type. (1Sa_2:10) Translated into New Testament language, it is, "We beseech you, on behalf of Christ, be ye reconciled to God". (2Co_5:20) Consider

I WHAT YOU SHOULD DO. Jesus Christ is King, anointed and exalted to the right hand of God; he reigns in grace and righteousness in many hearts; but his kingdom is not yet fully revealed and universally extended on earth, and it cannot be set up "within you" except by your own consent. You must:

1. Receive him heartily as your King and Lord, your absolute Owner and supreme Ruler, as well as your Redeemer and Saviour; by a personal, inward, voluntary act; in the renunciation of whatever is opposed to his will, and the submission and surrender of your whole being to his direction and control. "Now be ye not stiff necked, as your fathers were, but yield yourselves unto the Lord" (2Ch_30:8; Rom_6:13)

Our wills are ours, we know not how;

Our wills are ours to make them thine.

1. Confess him openly, by uniting with his people, testifying your faith in him, and proclaiming his Name before men. "With the heart man believeth," etc. (Rom_10:10; 2Co_8:5) "Whosoever therefore shall confess me," etc.. (Mat_10:32)

2. Serve him loyally, by obeying his commandments, assisting his friends, resisting his foes, seeking his honour and the spread of his kingdom. "It is not enough that I should love the Lord myself alone; every heart must love him, and every tongue speak forth his praise.

II WHY YOU SHOULD DO IT. "NOW then do it: for Jehovah hath spoken," etc.

1. It is the purpose of God that he should reign over you. "He must reign," either in mercy or in judgment.

2. It is the promise of God that through him you may be saved from your enemies sin, Satan, death, and hell. "There is none other Name.

3. It has been your own desire in times past that he might be your King. "Ye sought for David both yesterday and the day before to be king over you: now then do it." Under the bitter oppression of the ruler chosen by yourselves, in view of the superior worth of "the man of God"s choice," in weakness, fear, and misery, you have often said. "Oh for one glorious hour of him who, in the Name of the Lord of hosts, smote Israel"s most formidable foe!" But your wishes led to no practical result. "Your goodness was as the morning cloud." And now your reason, conscience, and all that is best within you urge you to accept Christ as your King. Let your feelings be translated into definite and decisive action, without which they are worse than useless. "Now then do it." "Crown him Lord of all.

III WHEN YOU SHOULD DO IT. Whatever reason exists for doing it at all should induce you to do it now. There are not a few who are persuaded of their duty, yet break the force of every appeal by delay and the intention of doing it at a future time. But:

1. The present is a most favourable opportunity. The King "waits to be gracious," and sends you the message of reconciliation. "Men and brethren, to you is the word of this salvation sent." "Behold, now is the acceptable time; behold, now is the day of salvation". (2Co_2:1, 2Co_2:2)

2. If you do it today, tomorrow and all your future days will be days of peace and happiness.

3. If you wait till tomorrow, it is probable that you will never do it. Your susceptibility to Divine influences will be lessened, your indisposition, which is the real cause of delay, will be increased; life is uncertain, probation is brief, the end is nigh. "Our gracious Ahasuerus (Est_4:11) reacheth out the golden sceptre to all that have a hand of faith to lay hold of it; but then he shall take his iron mace or rod in his hand to bruise his enemies and break them in pieces like a potter"s vessel." Say not, with the procrastinator, "To morrow"; (Exo_8:10) "Go thy way for this; (Act_24:25) for "the Holy Ghost saith, Today". (Heb_3:7) cras!" (Tomorrow! tomorrow!) is the cry of the raven. This is the thing that destroys many; while they are saying, "Cras! cras!" suddenly the door is shut" (Augustine). "The man that procrastinates struggles ever with ruin" (Epictetus). "There is a circumscribed space of time appointed thee, which if thou dost not employ in making all calm and serene within, it will pass away and thou wilt pass away, and it never will return" (Marcus Antoninus, 2:4).

Defer not till tomorrow to be wise; Tomorrow"s sun to thee may never rise.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now do it

"So now make David your king"

By the hand of my servant David

Here "hand" refers to David's power to defeat the Philistines. AT: "I will empower my servant David and" (See: Metonymy)

the hand of the Philistines

Here "hand" refers to power over Israel. AT: "the power of the Philistines" (See: Metonymy)

the hand of all their enemies

Here "hand" refers to power over Israel. AT: "the power of all of their enemies" (See: Metonymy)

translationWords

elder

Israel

David

king

Yahweh

servant

save

people of God

power

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And the word of Avner was [sent] Before this [incident with Paltiel]

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.