2 Samuel 20:3

KJV

And David came to his house at Jerusalem; and the king took the ten women [his] concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them. So they were shut up unto the day of their death, living in widowhood.

KJV (with Strong's)

And David {H1732} came {H935} to his house {H1004} at Jerusalem {H3389}; and the king {H4428} took {H3947} the ten {H6235} women {H802} his concubines {H6370}, whom he had left {H3240} to keep {H8104} the house {H1004}, and put {H5414} them in ward {H4931}, and fed {H3557} them, but went not in {H935} unto them. So they were shut up {H6887} unto the day {H3117} of their death {H4191}, living {H2424} in widowhood {H491}.

Complete Jewish Bible

When David arrived at his palace in Yerushalayim, the king took the ten women who were his concubines, whom he had left to care for the palace, and put them under guard. He provided for their needs but never slept with them again. They were kept in confinement until the day of their death, living like widows with their husband still alive.

Berean Standard Bible

When David returned to his palace in Jerusalem, he took the ten concubines he had left to care for the palace, and he placed them in a house under guard. He provided for them, but he no longer slept with them. They were confined until the day of their death, living as widows.

American Standard Version

And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and provided them with sustenance, but went not in unto them. So they were shut up unto the day of their death, living in widowhood.

Commentary

### SUMMARY
Upon his return to Jerusalem following Absalom's rebellion, King David confronted the grave implications of his son's public defilement of his ten concubines. In a pragmatic yet tragic decision, David confined these women to perpetual "ward," providing for their basic needs but ceasing all marital relations with them. This act condemned them to a lifetime of isolated "widowhood," a somber testament to the far-reaching and devastating consequences of sin and rebellion within the royal household.

### CONTEXT
* **Literary Context:** This verse immediately follows David's tumultuous return to Jerusalem after the defeat and death of his son, Absalom, who had usurped the throne. During his rebellion, Absalom, on the counsel of Ahithophel, had publicly lain with David's ten concubines on the palace roof, a deliberate and symbolic act designed to solidify his claim to the throne and make David's return impossible by ritually and politically severing his connection to his kingdom (see [2 Samuel 16:20-23](/2_samuel/16-20 "2 Samuel 16:20-23 - Ahithophel's Counsel and Absalom's Actions")). David's re-entry into Jerusalem (described in [2 Samuel 19](/2_samuel/19 "2 Samuel 19 - David's Return to Jerusalem")) brings him face-to-face with the immediate and profound challenge of how to deal with these women. Their fate is a direct consequence of Absalom's actions and a poignant illustration of the lingering scars of the rebellion, even as David attempts to re-establish order in his household and kingdom. The subsequent narrative in [2 Samuel 20](/2_samuel/20 "2 Samuel 20 - Sheba's Rebellion") quickly moves to another rebellion, highlighting the instability that continued to plague David's reign.

* **Historical & Cultural Context:** In ancient Near Eastern monarchies, a king's concubines were considered part of his royal property and household, their status distinct from primary wives but still significant. To publicly defile the king's concubines was an act of profound disrespect and a symbolic usurpation of his authority and honor. It was a clear declaration of a new king's claim to the throne, as seen in other historical examples. Furthermore, ancient Israelite society placed a high value on ritual purity and family honor. Sexual relations with a father's wife or concubine were considered incestuous and highly defiling (cf. [Leviticus 18:8](/leviticus/18-8 "Leviticus 18:8 - Prohibition of Lying with Father's Wife") and [Deuteronomy 22:30](/deuteronomy/22-30 "Deuteronomy 22:30 - Prohibition of Incestuous Relations")). David, as king, could not resume marital relations with women who had been publicly defiled in such a manner without further compromising his kingship and violating deeply held societal and religious norms. Yet, he also could not simply cast them out or execute them, as they were victims of Absalom's political maneuver. His decision reflects the complex cultural and legal dilemmas of his time.

* **Key Themes:** This verse powerfully illustrates the pervasive and tragic **consequences of sin**, particularly within a royal household. Absalom's rebellion and his specific act of defilement not only led to his own demise but also condemned these ten women to a lifetime of isolation and sorrow. It serves as a stark reminder of how the choices of one person, especially a leader, can have devastating ripple effects on others, echoing the prophecy concerning David's own household after his sin with Bathsheba (see [2 Samuel 12:11-12](/2_samuel/12-11 "2 Samuel 12:11-12 - Nathan's Prophecy of David's Household Troubles")). The concubines' situation highlights the **vulnerability of the innocent** and the **loss of dignity and freedom** for those caught in the crossfire of power struggles. David's response reveals the **complexities of leadership and justice** in a fallen world, where perfect solutions are often elusive, and difficult, pragmatic decisions must be made, even if they carry a heavy human cost. The theme of **brokenness** within David's family, a direct result of his own past transgressions, continues to unfold, demonstrating that even divine forgiveness does not always negate earthly consequences.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ward (Hebrew, _mishmeret'_):** This term (מִשְׁמֶרֶת) refers to a place of custody, keeping, or a guarded residence. It implies confinement or restriction, not necessarily a dungeon or prison, but a designated area from which they could not freely depart. The women were essentially under house arrest, segregated from the rest of the royal household and public life.
* **Fed them (Hebrew, _vaykalklēm'_):** The verb (וַיְכַלְכְּלֵם) means "to sustain," "to provide for," or "to nourish." This indicates that David did not abandon them to destitution. He took responsibility for their physical well-being, ensuring they had food and basic necessities. This demonstrates a measure of compassion, even within the harsh reality of their confinement.
* **Widowhood (Hebrew, _almenut'_):** This noun (אַלְמְנוּת) literally means "the state of being a widow." Its use here is profoundly significant and tragic. While David, their "husband" (as their master and provider), was alive, they were treated as though he were dead in terms of conjugal relations and social function. This metaphorical "widowhood" signifies a permanent state of social and marital isolation, a living death where their roles as concubines and potential mothers within the royal household were irrevocably severed.

#### Verse Breakdown
* **"And David came to his house at Jerusalem;":** This clause marks David's successful, though arduous, return to his capital and throne after the rebellion. It signifies the re-establishment of his physical presence and, by extension, his authority in the heart of his kingdom.
* **"and the king took the ten women [his] concubines, whom he had left to keep the house,":** This identifies the specific group of women and their previous, vulnerable role. They were left behind, entrusted with the care of the palace, making them easy targets for Absalom's political machinations. David's "taking" them implies a deliberate, administrative action concerning their fate.
* **"and put them in ward, and fed them, but went not in unto them.":** This is the core of David's decision. "Put them in ward" details their confinement. "Fed them" highlights his provision for their physical needs. "But went not in unto them" is the crucial detail, signifying the cessation of all marital and sexual relations. This action was necessary to maintain his honor and kingship in the eyes of the people, given their public defilement.
* **"So they were shut up unto the day of their death, living in widowhood.":** This final clause describes the tragic and permanent consequence for the concubines. "Shut up" reinforces their confinement. Their fate was sealed for life; they would remain isolated, without the possibility of remarriage or resuming their former status, enduring a perpetual "widowhood" despite David being alive.

#### Literary Devices
The narrative of David's concubines in 2 Samuel 20:3 employs several powerful literary devices. There is a profound **irony** in their situation: these women were "left to keep the house," a role implying trust and responsibility, yet upon David's return, they are "put in ward," essentially confined and guarded within the very house they were meant to keep. Their status shifts from caretakers to perpetual captives. **Symbolism** is also central; the concubines, as extensions of the king's household and honor, symbolize the kingdom itself, which was publicly defiled and torn apart by Absalom's rebellion. David's inability to fully restore them, and their enduring "widowhood," symbolizes the lasting scars and brokenness inflicted upon David's reign and family by sin. The entire account is steeped in **tragedy**, highlighting the innocent suffering that becomes collateral damage in the wake of others' moral failures and political conflicts, underscoring the grim reality of sin's far-reaching consequences.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This poignant account in 2 Samuel 20:3 serves as a stark reminder of the pervasive and devastating consequences of sin, extending far beyond the immediate perpetrator to impact the innocent. It underscores the biblical truth that while God forgives, the earthly ripple effects of disobedience often persist, particularly within the context of leadership. David's own sin with Bathsheba and Uriah had led to Nathan's prophecy that "the sword shall never depart from your house" and that "I will raise up evil against you from your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun" ([2 Samuel 12:10-12](/2_samuel/12-10 "2 Samuel 12:10-12 - Nathan's Prophecy of Consequences")). Absalom's public defilement of the concubines is a direct, horrifying fulfillment of this divine judgment, demonstrating God's sovereign hand in bringing about the consequences of sin, even through the wicked actions of others. The concubines, though innocent victims, bear the indelible mark of this brokenness, highlighting the tragic reality of life in a fallen world where justice is often imperfect and suffering is unjustly distributed.

* [2 Samuel 12:11](/2_samuel/12-11 "2 Samuel 12:11 - Nathan's Prophecy of Family Strife")
* [Deuteronomy 22:30](/deuteronomy/22-30 "Deuteronomy 22:30 - Prohibition of Incestuous Relations")
* [Leviticus 18:8](/leviticus/18-8 "Leviticus 18:8 - Prohibition of Lying with Father's Wife")

### REFLECTION AND APPLICATION
The tragic fate of David's concubines in 2 Samuel 20:3 offers profound lessons for contemporary reflection. It compels us to confront the reality of how personal and corporate sin, especially that committed by those in positions of authority, can inflict lasting damage on innocent lives. We are reminded that even when forgiveness is extended and reconciliation is sought, the consequences of moral compromise can cast long shadows, creating complex dilemmas with no easy answers. David's decision, while pragmatic within his cultural context, was undeniably harsh for the women, forcing us to grapple with the tension between societal norms, personal honor, and compassion for the vulnerable. This narrative challenges us to consider our own roles in perpetuating or alleviating suffering, particularly for those who become "collateral damage" in conflicts or as a result of others' failures. It calls for empathy, wisdom, and a deep reliance on God's grace when navigating situations where there are no perfect solutions, only the best possible navigation of a broken reality.

#### Questions for Reflection
* **How do the actions of leaders, both good and bad, impact the lives of those under their authority, particularly the vulnerable?**
* **What does David's dilemma reveal about the complexities of justice, honor, and compassion in a fallen world where perfect solutions are often unattainable?**
* **In what ways might we, as individuals or communities, be called to show empathy and support to those who suffer as "collateral damage" from others' choices or societal brokenness?**
* **How does this narrative challenge our understanding of "consequences" in light of divine forgiveness, and what does it teach us about the lasting scars of sin?**

### FAQ
**Why couldn't David simply send the concubines away or allow them to remarry?**

Answer: In ancient Israelite society, a king's concubines were considered his property and an integral part of his household. Their public defilement by Absalom was not merely a personal affront but a political act intended to demonstrate Absalom's usurpation of David's throne and honor. To send them away would have been seen as an abandonment of his responsibility for them and potentially an admission of weakness or an inability to manage his own household, which was a microcosm of his kingdom. Furthermore, their defilement by his son would have rendered them ritually impure for David (cf. [Leviticus 18:8](/leviticus/18-8 "Leviticus 18:8 - Prohibition of Lying with Father's Wife")). Allowing them to remarry would have been equally problematic; it would imply that another man could "take" what belonged to the king and had been publicly defiled, further diminishing David's honor and kingship. David's solution, though tragic for the women, was a pragmatic attempt to manage an impossible situation within the constraints of his culture, maintaining a semblance of order and honor while acknowledging the irreversible nature of their defilement.

**Was David's action towards the concubines just or compassionate?**

Answer: David's action is complex and evokes both justice (within his cultural context) and a limited form of compassion. From a purely legal and societal standpoint, David's response was a necessary, albeit harsh, measure to re-establish his honor and kingship after such a public defilement. He could not resume relations with women who had been ritually and politically compromised by his son's incestuous act without further undermining his authority and violating deeply held cultural norms. His decision to "feed them" (provide for them) rather than simply casting them out or executing them (which he might have been justified in doing in some ancient Near Eastern cultures for such a perceived stain on his honor) demonstrates a degree of compassion. However, from the perspective of the women, their fate was undoubtedly tragic and unjust. They were innocent victims, yet condemned to a lifetime of "widowhood" and confinement. This highlights the inherent brokenness and imperfect justice in a fallen world, where even a king's "best" solution can result in profound suffering for the innocent.

**What was the symbolic significance of Absalom defiling David's concubines?**

Answer: Absalom's public defilement of David's concubines (as recorded in [2 Samuel 16:22](/2_samuel/16-22 "2 Samuel 16:22 - Absalom's Public Defilement of Concubines")) was a highly symbolic and politically charged act. In the ancient Near East, taking possession of a king's concubines or wives was a clear and unequivocal declaration of usurpation and a claim to the throne. It signified that the new ruler had fully taken over the previous king's power, authority, and household. By doing so publicly on the palace roof, Absalom aimed to make his break with David irreversible in the eyes of all Israel, demonstrating that David could never again fully reclaim his kingdom or his honor. It was a deliberate act of humiliation and a ritual severance of David's connection to his own royal line and authority, effectively burning the bridges for any potential reconciliation.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of David's concubines, condemned to a perpetual "widowhood" and isolation due to the sins of others, powerfully foreshadows the brokenness of humanity and the profound need for a perfect King. David, though a man after God's own heart, was unable to fully restore what had been defiled; his solution, while pragmatic, left innocent victims in a state of unresolved suffering. This stands in stark contrast to the redemptive work of Jesus Christ, the true Son of David (as affirmed in [Matthew 1:1](/matthew/1-1 "Matthew 1:1 - Genealogy of Jesus")). While David could only manage the consequences of sin with a mixture of justice and limited compassion, Jesus, our perfect King and High Priest, fully bears the consequences of our defilement. He did not merely confine sin's victims but entered into their suffering, taking upon Himself the full weight of humanity's rebellion and brokenness (as prophesied in [Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - The Suffering Servant")).

Unlike David, who could not "go in unto" his defiled concubines, Christ, through His atoning sacrifice, cleanses His bride, the Church, from all impurity, making her holy and blameless (as described in [Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")). The concubines' "widowhood" despite a living husband symbolizes spiritual alienation and separation from God due to sin. In Christ, this spiritual alienation is overcome; believers are no longer "widows" but are united to Him in a glorious and unbreakable covenant, anticipating the ultimate "marriage supper of the Lamb" ([Revelation 19:7-9](/revelation/19-7 "Revelation 19:7-9 - The Marriage Supper of the Lamb")). Where David's kingdom was marred by internal strife and lasting scars, Christ's kingdom is one of perfect righteousness, peace, and joy, offering true restoration and freedom from the condemnation of sin ([Romans 8:1-2](/romans/8-1 "Romans 8:1-2 - No Condemnation in Christ Jesus")). He is the sympathetic King who understands our plight ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sympathetic High Priest")) and brings complete healing where human kings can only offer partial, painful solutions.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 16:21

And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong.

2 Samuel 16:22

So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.

2 Samuel 15:16

And the king went forth, and all his household after him. And the king left ten women, [which were] concubines, to keep the house.

Genesis 40:3

And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph [was] bound.