2 Samuel 3:26

2Sa 3:26 And when Joab was come out from David, he sent messengers after Abner, which brought him again from the well of Sirah: but David knew [it] not.

Ver. 26. And when Joab was come out from David] In a great heat, flinging out from his presence: as did likewise Robert, Earl of Essex, once from Queen Elizabeth; who followed him at the heels, and fetched him again with a cuff on the ear. {a} But so durst not David deal by General Joab.

He sent messengers.] In the king’s name, saith Josephus.

From the well of Sirah.] The Vulgate hath it, the cistern Syra; Tremellius, the cistern of Sisera. But Piscator thinketh that Sisera was there mendose scripture pro Sira, the fault of the scribe, for Sira writing Sisera.

{a} Camden’s Elisab.

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 3:26-27. When Joab was come out from David — He seems to have gone out in anger; not staying for an answer. He sent messengers after Abner — Probably in the king’s name, as if he had something further to communicate to him. For otherwise it is not credible that Abner would have returned. Joab took him aside in the gate — Where, it appears, he had waited for him, and, as it was a public place, where men met to do business, and where the courts of judgment sat, Abner suspected no danger, especially since Joab took him by the hand in a friendly manner, as if he wished to have some discourse with him. And smote him there under the fifth rib, that he died — Thus fell Abner by an unexpected and surprising treachery! and in the very article of returning to his duty, and in the eve of a great revolution, seemingly depending on his fate! And thus his thoughts, purposes, and boasts of gathering all Israel to David, and translating the kingdom to him, perished in a moment! In this, however treacherously and wickedly Joab acted, the Lord, in permitting it, was righteous. Abner had deliberately and maliciously opposed David, and in opposing him had acted against the dictates of his own conscience, and of his known duty to God, and that for a series of years: he had sported with the lives of his brethren, and spilled the first blood shed in this civil war; and, it may be, all the blood that was shed; at least we hear of none after the battle of Gibeon. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel; but, in reality, from a principle of pride and revenge, and impatience of control. God, therefore, would not use so ill a man in so good a work as the uniting of Israel to Judah, and thereby preventing the progress of war and slaughter. And he hereby showed that he did not need his help, but could, with infinite ease, accomplish his purposes without him, thus pouring contempt on the pride of man. The following reflection of Dr. Delaney here appears both just and important.

“It is true Abner was now returned to his duty; but it is true that he returned to it now as he departed from it before, upon a pique; and from motives of ambition, interest, and revenge. He well knew the purposes and declarations of God in relation to David, and yet he deliberately opposed himself to them. And it is but just in the appointments of Providence (and nothing is more conspicuous in his government of the world) not to permit the wicked to effect that good from wrong motives which they once obstructed upon the same principles. The occasions of duty, once notoriously neglected, seldom return, at least, to equal advantage. Let no man decline the good that is in his power; if he once does so, he is no more worthy to be the happy instrument of effecting it in the hand of God. To conclude; a great revolution apparently depended upon Abner’s fate, but it did so only in the eye of human providence, as was plainly manifested from the event.”

For the blood of Asahel his brother — This was one reason of his committing this murder; but, doubtless, envy and jealousy of Abner’s great merit with David, in gaining over the tribes to him, were the main motives that impelled him to it. In the mean time his pretence was fidelity to his sovereign, and excess of care for his safety. “What,” says Josephus, reflecting on this crime, “will not men dare to do who are covetous, ambitious, and will be inferior to none, to obtain what they desire! They will commit a thousand crimes, and rather than lose what they have got, they will not fear to commit still greater wickedness.”

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

3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.

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

(26) Sent messengers after Abner.—Whether this was done in his own or in David’s name (though without his knowledge) does not appear, but in either case Abner would readily suppose that the coming of Joab had made further conference desirable. His entire confidence in David is shown by his unsuspecting return.

The well of Sirah.—The only knowledge of this locality is from the testimony of Josephus (Antt. vii. 1, 5), that it was twenty stadia (two and a half miles) from Hebron; and there is still a spring and reservoir called Ain Sareh, rather more than a mile north of the town. If this is correct, Abner must have just left David when Joab arrived.

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

26. he sent messengers after Abner] No doubt in David’s name, pretending to recall him for a further interview. A message from Joab would have excited Abner’s suspicion, while on David’s good faith he could place entire reliance.

the well of Sirah] Rather more than a mile out of Hebron on the old paved road to the north is a spring with a reservoir called Ain Sareh, which is in all probability “the well of Sirah.” This agrees sufficiently well with Josephus’ statement that it was twenty stadia or two miles and a half distant from Hebron.

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 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 Sa2 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.

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

The well Sirah - Nowhere else mentioned; according to Josephus, about two and a half miles from Hebron.

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

Messengers, in the king’s name. --- Sira. See Judges iii. 26. Josephus says the place was 20 stadia from Hebron. (Antiquities vii. 1.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He sent messengers after Abner, in the king’s name, and upon pretence of some further communication with him.

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

26. Well of Sirah — Evidently a place well known at the time of the writer, and apparently on the northern road from Hebron. There is said to be a spring and reservoir called Ain Sara on this road about a mile north of Hebron, and this would seem still to mark the ancient spot — GROVE, in Smith’s Dictionary.

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

The well Hebrew, cisternof Sirah. Josephus ("Ant.," 8. 1. 5) says that this cistern was situated about two miles and a half north ofHebron. There was probably a caravanserai there, at which Abner halted, intending to continue his march homewards as soon as the coolness of evening set in. Here Joab"s messengers overtook him, and, speaking in David"s name for otherwise Abner would not have fallen into the trap asked him to return for further conference, mentioning, perhaps, Joab"s arrival as the reason. In this way Abner"s suspicions would be set at rest, and it would seem quite natural for him to find Joab waiting for him at the gate.

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

From Bor HaSiroh. The name of a place [But] the Rabbis said: A well and a thorn caused Avner to be killed, by not grasping unto the deeds of Dovid, by [ignoring] the jug of water that [Dovid] took from [under] the head of Shaul and also [by ignoring] the corner of Shaul's garment [Avner dismissed this and] he said "Perhaps one of the thorns caught upon [the garment] and tore it.

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.