Must the Sword Consume Forever?

Abner called to Joab, “Must the sword consume forever? Do you not understand that a bitter taste will result in the end? How long will you refuse to command the people to withdraw from chasing their brothers?” 2 Samuel 2:26

Saul had perished, and Ish-Bosheth his son arose to the throne to rule Israel. Hod had already chosen the line of David to replace Saul. This would be forever.

The two factions went to war. Abner installed Ish-Bosheth as king and led the Benjamites, and Joab led David’s valiant men. The bloodshed was real. The fighting intense among Israelis… Brothers.

Joab pursued Abner. Abner stopped and his men assembled on a hilltop. This would be the last stand. Abner asks three seeming normal questions.

Must the sword consume forever?

No. The point was that this fighting would destroy all until it was gone. This question also has a practical application. Jesus came just to ensure that the aword, that is death, would not consume forever.

For since death came by man, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward, those who are Christ’s at His coming. Then comes the end when He will deliver up the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He will reign until He has put all enemies under His feet. The last enemy that will be destroyed is death. 1 Corinthians 15:21–26

Death is the last enemy to be defeated.

Abner continued… Do you not understand that a bitter taste will result in the end?

Yes. There would be bitterness for the families who lost loved ones. Abner would end up with 18 times more casualties more than David. This has echoes back to the previous account where all of Israel pursued and almost wiped out the tribe of Benjamin. All of the tribe of Benjamin would understand the bitterness of the devastating casualties.

Yet as before, this question has a broader scope of application in the answer. Death would consume the entirety of Adam’s race. Death would bring judgment, and all condemned in it.

Jesus has defeated death by giving the gift of eternal life to anyone who wants it. For those who have not availed themselves of this free gift, that bitter taste will come when standing before the judgement of Jesus as an infidel. Knowing He is King and this is regrettably the consequences of your own choice.

As it is appointed for men to die once, but after this comes the judgment, so Christ was offered once to bear the sins of many, and He will appear a second time, not to bear sin but to save those who eagerly wait for Him. Hebrews 9:27–28

It does not have to be that way.

Abner finally asked… How long will you refuse to command the people to withdraw from chasing their brothers?

The questions caused Joab to call off the not-so-civil war.

Abner had just as much culpability in the fight as Joab and his brothers. But Joab was hotly pursuing Abner to avenge the brutal death of Asahel. Joab would not have stopped pursuit of judgment.

Again, the answer has a practicality that transcends the time and place. Joab could have rightly pursued judgment, but to what end?

It could not replace what was already lost. That is the same futility every human has when they understand the perfection required to gain eternal life with God. No amount of obedience can rectify past disobedience.

If you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show partiality, you are committing sin and are convicted by the law as sinners. For whoever shall keep the whole law and yet offend in one point is guilty of breaking the whole law. For He who said, “Do not commit adultery,” also said, “Do not kill.” Now if you do not commit adultery, yet you kill, you have become a lawbreaker. James 2: 8–11

Abner sought mercy from certain death. Joab relented. Just as is necessary for any human to seek mercy from the justice due for sins… Death. Sin pursues, bringing the bitterness of death. God offers mercy from that judgment.

Just as the brother of Jesus wrote… There is another way.

So speak and so do as those who will be judged by the law of liberty. For he who has shown no mercy will have judgment without mercy, for mercy triumphs over judgment. James 2:12–13

Just as we have been granted mercy, we should freely give it to others.

Be like Abner, seek mercy.

Be like Joab, freely give mercy.

Fulfill Her Week

Then Jacob said to Laban, “Give me my wife, for my days are fulfilled, so that I may have relations with her.”
Laban gathered together all the men of the place and prepared a feast. But in the evening he took Leah his daughter and brought her to Jacob, and Jacob had relations with her. Laban gave Zilpah his maid to his daughter Leah for a maidservant.

Genesis 29:21–24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Jacob the conniver gets a taste of his own medicine. Maybe not his, but Rebekah’s (his mother.) Here is Laban using Leah to pull the same switcheroo on Jacob that Rebekah did to his father.

Sometimes I wish I knew Hebrew. There is so much in this portion of Genesis that is a play on words and a play on types and ideas. Those themes are repeatedly intertwined with the text. There will be more to encounter.

In the morning Jacob discovered it was Leah, and he said to Laban, “What is this you have done to me? Did I not serve you for Rachel? Why then have you tricked me?”

Genesis 29:25 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

This is an object lesson for Jacob. He can now experience the same feelings that his brother is experiencing. Those feelings led Esau to rage and plot the murder of Jacob. Perhaps this allowed Jacob to have compassion for his older brother. Instead of seeming to want to take what is his brother’s place or to catch his heel. (Jacob literally translates to heel catcher.)

Nevertheless, Laban tricked Jacob by withholding a crucial detail.

Then Laban said, “It is not the custom in our country to marry off the younger before the firstborn.

Genesis 29:26 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Did you catch another theme being repeated here?

In the midst of one hard life lesson for Jacob, there is yet another. The prophecy given to Rebekah was that the older shall serve the younger. Esau would serve Jacob. Jacob had already turned the tables on his brother by purchasing the birthright and then taking the blessing of the firstborn. First, Jacob tried to work the prophecy spoken about the two boys. And then his mother tried. (There is a lesson there for another time.)

Taking a reverse play on that. Jacob has to take the firstborn first. In this region, it is unseemly to give the younger one before the firstborn. (Perhaps not in God’s mind.) Nevertheless, it is another important lesson for Jacob to prepare himself to return to his brother. His mother only expected Jacob to be gone for days.

Do you think the length of time Jacob would serve speaks to anyone’s character?

Or is it the amount of time Esau needed to cool down?

Either way, the time allowed Jacob to come to the mindset where he would humbly honor his older brother.

There was a lot to consider there.

Laban makes another offer for Jacob. One that would please Jacob.

Fulfill the period of seven days for this one, and we will give you the other also in return for serving me another seven years.”

Genesis 29:27 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Sometimes I like to check the Septuagint. I understand the controversy some have over that. The Septuagint words it a bit differently, providing some insight.

Finish, therefore, the week for this one, and I will give you also this one for the work, which you will work with me yet another seven years.”

Genesis 29:27 — The Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012)

What seems to be defined as a wedding feast that lasts seven days. The underlying Hebrew doesn’t connote days, but seven (or better understood as a week.) Amongst scholars, there are some differences in what is being said. But this seven is most likely referring to a seven-day wedding feast that followed the consummation. (Consummation is not the completion of a marriage.)

I, too, think this is speaking of the seven-day completion feast for Leah. If only for the juxtaposition of the additional seven-year contract for Rachel.

After the contract comes the chuppah. That is a Hebrew word that means canopy or chamber. It signifies the groom taking the bride to a private place to consummate the marriage. When that is complete, the wedding is not finished until the seven-day celebration is fulfilled. My speculation is that this is the first mention of the seven days connected with the completion of a wedding. That celebration occurs at the bridegroom’s house.

Contract, chuppah, and celebration are the three parts of those weddings. I find these little crumbs from the Master’s Table amazing. The three-fold part of that wedding seems to typify the three Persons of the Godhead, in order. That’s one deeper thing to consider.

Does this have prophetic implications?

I think so. Where there is something that seems a bit strange in the Scriptures, it means to pay attention.