1 Samuel ends with the narrative of the death of Saul. We are given a parallel narrative in this chapter, but it comes from the lips of a messenger who claims to be an eye witness. The problem is that this messenger’s story contradicts the one given in 1 Samuel 31.

How shall we resolve this seeming contradiction? There are several possibilities.

David had been a fugitive for a number of years. The reason for this had been the jealous hatred on the part of Saul. Saul is now dead. David’s reaction is all the more striking.

a. Mourning.

b. Execution of the Amalekite.

David composes a lament over the deaths of Saul and Jonathan. It is found in verses 19-27. Three times it repeats the refrain, "How have the mighty fallen!" (1:19, 25,27).

This song became known as "the song of the bow" (1:18). It is a song of lament for both Saul and Jonathan.

When David had left Israel and settled in the land of the Philistines, he had not inquired of the Lord. But now he does so and is instructed to return to Judah. Specifically, he is directed to the city of Hebron, centrally located in the highlands of central Judah.

This was the burial place of the patriarchs.

As such, this was the most prestigious city in all of the land of Judah.

David had already been anointed by Samuel. Now he is anointed by the men of Judah.

David’s first act of kingship is to commend the honorable actions of the men of Jabesh-gilead.

The obvious conclusion is that David’s rule over Judah was not the action of a rebel who was usurping authority, but one who had gone out of his way to honor the Lord’s anointed one.

The name "Ish-bosheth" ( ) means "man of shame." He is elsewhere called "Esh-baal" ("fire of Baal"). He was the fourth son of Saul (1 Chronicles 8:33; 9:39).

Abner had been the cousin of Saul and the commander of his army. He moves to consolidate his position by placing Ish-bosheth, the last surviving son of Saul, upon the throne. Meanwhile, he will be the real power behind the throne.

As we read this, we ought to remember what is at stake. It is through David that the promised Messiah is going to come. If Abner succeeds, then there will be no Messiah and no salvation and we shall all die in our sins. If Abner succeeds, then we shall not have a Savior and we shall only have a "man of shame."

This section is presented in chiastic form. At its center is the killing of Asahel, younger brother to Joab.

The scene of this event is by the pool of Gibeon (2:13). Gibeon was a Canaanite city (not the same as Gibeah, the city of Saul). It original inhabitants were the ones who had tricked Joshua into joining into a covenant with them. Gibeon now lay within the territories of Benjamin.

The pool of Gibeon is still a major landmark in Israel today. It is 37 feet in diameter and 82 feet deep. To reach its bottom, it is necessary to descend a long stone staircase cut into the side of the pool and then go 167 feet through a tunnel which descends another 93 steps to a large cistern where water collects.

This is the first mention in the Bible of Joab. We have seen his older brother Abashai in 1 Samuel. Abashai had been the one to go with David down into the camp of Saul when he had taken Saul’s jug of water and his spear. And yet, it is Joab who will rise to become the commander of David’s military.

In verse 14 Abner says, "Let the young men... hold a contest." The Hebrew literally means, "to play." However, Abner is speaking euphemistically. He is calling for representative combat. Just as David had fought Goliath, each serving as representatives of their own peoples, so now Abner suggests a similar contest of arms.

On each side there will be 12 men. Their battle will determine who shall reign over the 12 tribes of Israel.

Helkath-hatzurim means "the field of enemies" or "field of trouble." is the word for "field" or "parcel of land." is the word for "enemy" or "trouble" (that which an enemy brings).

Although the conflict began with only 12 men from each side, it did not remain such a limited engagement. Others joined the fray and it developed into open battle. Although they were in a town of Benjamin, it was the men of Judah who won the victory.

As the Israelites are routed, Asahel chases after Abner. Abner recognizes that he is being pursued and twice warns Asahel to cease and desist. He realizes that if he kills Asahel, there will be no future peace between himself an Joab. But Asahel is relentless.

Asahel would later be remembered as one of David’s "Thirty" - one of his elite guard.

Joab continues the pursuit until his band finally catch up with Abner on the "hill of Ammah" (location currently unknown). It is here that Abner calls for an end to the hostilities, "Shall the sword devour forever? Do you not know that it will be bitter in the end?" (2:26).

The outcome of the battle is an overwhelming victory for David’s men. His losses number 19 men plus Asahel. The Israelite losses number 360 men.

Now there was a long war between the house of Saul and the house of David; and David grew steadily stronger, but the house of Saul grew weaker continually. (2 Samuel 3:1).

The falling out between Ish-bosheth and Abner took place over a woman. Specifically, it was over Abner’s allegedly taking for himself the former concubine of Saul.

This was not a sexual issue. The issue was entirely political. To take the concubine of a king was an act of rebellion. It was to declare your own kingship. When Absalom rebelled against his own father, one of his first acts upon entering Jerusalem was to sleep with his father’s concubines.

Did Abner actually commit this act? We are not told either way. The silence of the passage in the face of Ish-bosheth’s accusation seems to indicate that he did and that this was a part of Abner’s "making himself strong in the house of Saul."

Abner does not deny the allegation. What he does do is to insist that he has been loyal to the house of Saul. However, he warns that this will no longer be the case.

Abner now puts his threat into action, negotiating with David to hand the kingdom to him. David is agreeable to the transaction, asking as a sign of good faith that Michal, his first wife and the daughter of Saul, be returned to him.

Abner was as good as his word, first returning Michal to David and then speaking to all of the tribes of Israel, relaying how that God had promised to use David as the deliverer of Israel.

Abner travels to Hebron and is greeted by David as the final preparations are made to make David the king of the combined Israelite nation.

As Abner departs, Joab arrives from a raiding party and learns that Abner has come and gone. Joab is still bitter over the death of his brother, Asahel. He plots to murder him.

Joab is avengine what he considers to be a blood feud. It is not a feud that Abner desired. But Joab is not willing to forgive or forget. Instead of leaving his vengeance in the hands of the Lord, Joab determins to take it himself.

David responds by placing a curse upon Joab and his house for having committed this act of murder and by declaring a national day of mourning.

This is not how a king was supposed to act. It isn’t very "presidential." David isn’t riding on a white horse and showing himself to be strong and victorious. His heart is one of humility. It is a part of what makes him a man after God’s own heart.

Now when Ish-bosheth, Saul’s son, heard that Abner had died in Hebron, he lost courage, and all Israel was disturbed. (2 Samuel 4:1).

The phrase "he lost courage" is literally, "his hands weakened." There is a play on words here, for Abner had promised that his hand would be with David (3:12) and that Israel would be thus saved by the hand of David (3:18).

Ish-bosheth had relied heavily upon the strength and the military experience of Abner. Sensing his lack of courage and leadership, two of the Israelite commanders take it upon themselves to assassinate Ish-bosheth and bring his head to David, thinking to thereby ingratiate themselves with David.

Apparently, they had forgotten David’s reaction when Saul had been killed upon the Mountains of Gilboa. Instead of a reward, they are themselves put to death, once again illustrating the principle that God reserves the exclusive right to raise His had against His anointed ones.

We can see both a parallel as well as a contrast between the death of Ish-bosheth and the death of his father, Saul.