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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 3:7–21. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Abner breaks with Ish-bosheth, and deserts his interest, upon a little provocation which Ish-bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men. 1. Ish-bosheth accused Abner of no less a crime than debauching one of his father's concubines, Sa2 3:7. Whether it was so or no does not appear, nor what ground he had for the suspicion: but, however it was, it would have been Ish-bosheth's prudence to be silent, considering how much it was his interest not to disoblige Abner. If the thing was false, and his jealousy groundless, it was very disingenuous and ungrateful to entertain unjust surmises of one who had ventured his all for him, and was certainly the best friend he had in the world. 2. Abner resented the charge very strongly. Whether he was guilty of the fault concerning this woman or no he does not say (Sa2 3:8), but we suspect he was guilty, for he does not expressly deny it; and, though he was, he lets Ish-bosheth know, (1.) That he scorned to be reproached with it by him, and would not take reproof at his hands. "What!" says Abner, "Am I a dog's head, a vile and contemptible animal, that thou exposest me thus? Sa2 3:8. Is this my recompence for the kindness I have shown to thee and thy father's house, and the good services I have done you?" He magnifies the service with this, that it was against Judah, the tribe on which the crown was settled, and which would certainly have it at last, so that, in supporting the house of Saul, he acted both against his conscience and against his interest, for which he deserved a better requital than this: and yet, perhaps, he would not have been so zealous for the house of Saul if he had not thereby gratified his own ambition and hoped to find his own account in it. Note, Proud men will not bear to be reproved, especially by those whom they think they have obliged. (2.) That he would certainly be revenged on him, Sa2 3:9, Sa2 3:10. With the utmost degree of arrogance and insolence he lets him know that, as he had raised him up, so he could pull him down again and would do it. He knew that God had sworn to David to give him the kingdom, and yet opposed it with all his might from a principle of ambition; but now he complies with it from a principle of revenge, under colour of some regard to the will of God, which was but a pretence. Those that are slaves to their lusts have many masters, which drive, some one way and some another, and, according as they make head, men are violently hurried into self-contradictions. Abner's ambition made him zealous for Ish-bosheth, and now his revenge made him as zealous for David. If he had sincerely regarded God's promise to David, and acted with an eye to that, he would have been steady and uniform in his counsels, and acted in consistency with himself. But, while Abner serves his own lusts, God by him serves his own purposes, makes even his wrath and revenge to praise him, and ordains strength to David by it. Lastly, See how Ish-bosheth was thunder-struck by Abner's insolence: He could not answer him again, Sa2 3:11. If Ish-bosheth had had the spirit of a man, especially of a prince, he might have answered him that his merits were the aggravation of his crimes, that he would not be served by so base a man, and doubted not but to do well enough without him. But he was conscious to himself of his own weakness, and therefore said not a word, lest he should make bad worse. His heart failed him, and he now became, as David had foretold concerning his enemies, like a bowing wall and a tottering fence, Psa 62:3.
II.Abner treats with David.
We must suppose that he began to grow weary of Ish-bosheth's cause, and sought an opportunity to desert it, or else, however he might threaten Ish-bosheth with it, for the quashing of the charge against himself, he would not have made good his angry words so soon as he did, Sa2 3:12. He sent messengers to David, to tell him that he was at his service. "Whose is the land? Is it not thine? For thou hast the best title to the government and the best interest in the people's affections." Note, God can find out ways to make those serviceable to the kingdom of Christ who yet have no sincere affection for it and who have vigorously set themselves against it. Enemies are sometimes made a footstool, not only to be trodden upon, but to ascend by. The earth helped the woman.
III.David enters into a treaty with Abner, but upon condition that he shall procure him the restitution of Michal his wife, Sa2 3:13. Hereby,
1.David showed the sincerity of his conjugal affection to his first and most rightful wife; neither her marrying another, nor his, had alienated him from her. Many waters could not quench that love.
2.He testified his respect to the house of Saul. So far was he from trampling upon it, now that it was fallen, that even in his elevation he valued himself not a little on his relation to it. He cannot be pleased with the honours of the throne unless he have Michal, Saul's daughter, to share with him in them, so far is he from bearing any malice to the family of his enemy. Abner sent him word that he must apply to Ish-bosheth, which he did (Sa2 3:14), pleading that he had purchased her at a dear rate, and she was wrongfully taken from him. Ish-bosheth durst not deny his demand, now that he had not Abner to stand by him, but took her from Phaltiel, to whom Saul had married her (Sa2 3:15), and Abner conducted her to David, not doubting but that then he should be doubly welcome when he brought him a wife in one hand and a crown in the other. Her latter husband was loth to part with her, and followed her weeping (Sa2 3:16), but there was no remedy: he must thank himself; for when he took her he knew that another had a right to her. Usurpers must expect to resign. Let no man therefore set his heart on that to which he is not entitled. If any disagreement has separated husband and wife, as they expect the blessing of God let them be reconciled, and come together again; let all former quarrels be forgotten, and let them live together in love, according to God's holy ordinance.
IV.Abner uses his interest with the elders of Israel to bring them over to David, knowing that whichever way they went the common people would follow of course. Now that it serves his own turn he can plead in David's behalf that he was, 1. Israel's choice (Sa2 3:17): "You sought for him in times past to be king over you, when he had signalized himself in so many engagements with the Philistines and done you so much good service; no man can pretend to greater personal merit than David nor to less than Ish-bosheth. You have tried them both, Detur digniori - Give the crown to him that best deserves it. Let David be your king." 2. God's choice (Sa2 3:18): "The Lord hath spoken of David. Compare Sa2 3:9. When God appointed Samuel to anoint him he did, in effect, promise that by his hand he would save Israel; for for that end he was made king. God having promised, by David's hand, to save Israel, it is both your duty, in compliance with God's will, and your interest, in order to your victories over your enemies, to submit to him; and it is the greatest folly in the world to oppose him." Who would have expected such reasonings as these out of Abner's mouth? But thus God will make the enemies of his people to know and own that he has loved them, Rev 3:9. He particularly applied to the men of Benjamin, those of his own tribe, on whom he had the greatest influence, and whom he had drawn in to appear for the house of Saul. He was the man that had deceived them, and therefore he was concerned to undeceive them. Thus the multitude are as they are managed.
V.David concludes the treaty with Abner; and he did wisely and well therein; for, whatever induced Abner to it, it was a good work to put an end to the war, and to settle the Lord's anointed on the throne; and it was as lawful for David to make use of his agency as it is for a poor man to receive alms from a Pharisee, who gives it in pride and hypocrisy. Abner reported to David the sense of the people and the success of his communications with them, Sa2 3:19. He came now, not as at first privately, but with a retinue of twenty men, and David entertained them with a feast (Sa2 3:20) in token of reconciliation and joy and as a pledge of the agreement between them: it was a feast upon a covenant, like that, Gen 26:30. If thy enemy hunger, feed him; but, if he submit, feast him. Abner, pleased with his entertainment, the prevention of his fall with Saul's house (which would have been inevitable if he had not taken this course), and much more with the prospect he had of preferment under David, undertakes in a little time to perfect the revolution, and to bring all Israel into obedience to David, Sa2 3:21. He tells David he shall reign over all that his heart desired. He knew David's elevation took rise from God's appointment, yet he insinuates that it sprang from his own ambition and desire of rule; thus (as bad men often do) he measured that good man by himself. However, David and he parted very good friends, and the affair between them was well settled. Thus it behoves all who fear God and keep his commandments to avoid strife, even with the wicked, to live at peace with all men, and to show the world that they are children of the light.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
It appears harsh to you that after adultery, spouse should be reconciled to spouse. If faith is present, it will not be harsh. Why do we still regard as adulterers those who we believe have either been cleansed by baptism or have been healed by penance? Under the old law of God, no sacrifices wiped away these crimes, which, without a doubt, are cleansed by the blood of the new covenant. Therefore, in former times, it was forbidden in every way to take back to oneself a woman sullied by another man, although David, as a figure of the New Testament, took back, without any hesitation, the daughter of Saul, whom the father of the same woman had given to another after her separation from David. But now, afterwards, Christ says to the adulteress, “Neither will I condemn you. Go your way, and from now on sin no more.” Who fails to understand that it is the duty of the husband to forgive what he knows the Lord of both has forgiven, and that he should not now call her an adulteress whose sin he believes to have been eradicated by the mercy of God as a result of her penance?
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Summary
In 2 Samuel 3:14, King David, now reigning over Judah from Hebron, sends a crucial demand to Ishbosheth, Saul's son and the nominal king over the northern tribes of Israel. David insists on the return of his wife Michal, Saul's daughter, explicitly recalling the extraordinary and perilous "bride price" he paid for her—a hundred foreskins of the Philistines. This seemingly personal request is, in fact, a deeply strategic political maneuver, designed to assert David's legitimate claim to the throne of all Israel by re-establishing his connection to the former royal house and consolidating his divinely appointed rule.
Context
Literary Context
This verse is strategically placed at a pivotal moment in the unfolding narrative of David's ascent to the unified throne of Israel. Following the tragic deaths of King Saul and his sons at Gilboa, Israel finds itself divided: David reigns over Judah from Hebron, while Ishbosheth, Saul's surviving son, rules the northern tribes under the influence of Abner, Saul's former commander. The immediate preceding verses detail the growing rift between Abner and Ishbosheth, culminating in Abner's decision to defect and negotiate with David to bring all Israel under David's kingship. David's demand for Michal's return serves as a non-negotiable precondition for these negotiations, asserting his authority and historical claim. This act is a critical step in the complex political and military maneuvering that will ultimately lead to David being anointed king over all Israel, as recorded in 2 Samuel 5:1-5.
Historical & Cultural Context
In the ancient Near East, royal marriages were rarely mere romantic unions; they were powerful political instruments. Marrying a daughter of the previous king could significantly legitimize a new ruler's claim to the throne, providing a semblance of continuity and stability. David's initial marriage to Michal, Saul's daughter, was instigated by Saul, who ironically intended it as a trap for David (1 Samuel 18:20-29). The "dowry" of a hundred Philistine foreskins was a uniquely gruesome and dangerous demand, designed to ensure David's death at the hands of Israel's enemies (1 Samuel 18:25). David's successful fulfillment, and indeed exceeding, this demand underscored his valor, divine favor, and formidable warrior status. By demanding Michal's return in 2 Samuel 3:14, David reasserts this hard-won right, leveraging his familial link to the former royal house in the new, fragmented political landscape.
Key Themes
This verse powerfully encapsulates several key themes central to the Books of Samuel. Firstly, it highlights David's Legitimacy and Claim to the Throne. By demanding Michal, David asserts his rightful place as king over all Israel, leveraging his original, costly connection to Saul's royal house. This move is not just about a wife but about the kingdom. Secondly, it underscores Strategic Political Maneuvering in leadership; David's request is a shrewd political move designed to visibly unite the house of Saul and the house of David, symbolizing the consolidation of power. Thirdly, it speaks to The Cost of a Covenant, reminding Ishbosheth of the immense personal risk and valor David demonstrated to earn Michal's hand, underscoring his enduring and undeniable claim. Finally, it tragically reveals Michal as a Political Pawn, her personal feelings and history (including her forced marriage to Palti during David's exile, as seen in 1 Samuel 25:44) often overshadowed by her symbolic value in uniting the two kingdoms.
Exposition and Analysis
Key Word Analysis
This verb signifies a formal betrothal or engagement, a legally binding agreement that precedes the actual marriage ceremony. It implies a covenantal commitment, making Michal David's rightful wife in the eyes of the law and custom. David's use of this term emphasizes that his claim to Michal is not merely sentimental but legally and morally established, a right that was unjustly severed by Saul.
This primitive root means "to give," but is used with a wide latitude of application, including "to put," "to make," and in this context, "to deliver up" or "restore." David's use of this imperative highlights his authority and the non-negotiable nature of his demand. He is not asking; he is commanding Ishbosheth to release what is rightfully his, underscoring the power dynamic at play.
Referring to the prepuce, specifically of the uncircumcised Philistines. This term, combined with "hundred" (H3967, mêʼâh), refers to the gruesome and politically motivated "bride price" Saul demanded of David in 1 Samuel 18:25. While intended by Saul as a death trap for David, David not only survived but exceeded the demand, bringing two hundred foreskins (1 Samuel 18:27). The mention of this specific dowry in 2 Samuel 3:14 serves as a powerful reminder of David's valor, his divine protection, and his triumph over Israel's uncircumcised enemies, thereby solidifying his legitimate claim to Michal and, by extension, his fitness for kingship.
Verse Breakdown
"And David sent messengers to Ishbosheth Saul's son, saying"
This opening establishes the formal and diplomatic nature of the communication. David, as the recognized king in Hebron, is initiating a crucial negotiation with Ishbosheth, the rival king in the north. The use of "messengers" indicates a deliberate, official state-level interaction rather than a personal appeal, setting a tone of authority and political intent.
"Deliver [me] my wife Michal"
This is the core demand, an imperative that underscores David's assertion of his marital right to Michal. By emphasizing her status as "my wife," David makes a public declaration of his enduring and rightful claim to her, which carries significant political weight as she is Saul's daughter. Her return would symbolically reconnect David to the former royal house, legitimizing his claim to the broader kingdom.
"which I espoused to me for an hundred foreskins of the Philistines"
This clause provides the irrefutable justification and weight behind David's demand. By recalling the extraordinary and perilous "bride price," David reminds Ishbosheth—and implicitly, all of Israel—of the immense personal cost, valor, and divine favor David demonstrated to secure Michal's hand. It underscores the undeniable legitimacy of his claim, not just to Michal, but to the royal lineage and, ultimately, to the throne of all Israel, having triumphed over their national enemies.
Literary Devices
The passage employs several potent literary devices to convey its complex layers of meaning. There is profound Irony in David's demand, as Saul's original intention for the "hundred foreskins" was to ensure David's demise; yet, David's successful fulfillment of this deadly dowry now serves as the very basis for his legitimate claim to Michal and, by extension, strengthens his position for the unified throne. Symbolism is also prominently at play: Michal herself becomes a symbol of the fractured kingdom, and her mandated return to David represents the potential for unity between the house of Saul and the house of David. The "hundred foreskins" are a powerful symbol of David's military prowess, his divine favor, and his triumph over Israel's enemies, further legitimizing his claim to both Michal and the kingship. Furthermore, this demand serves as a subtle Foreshadowing of the eventual unification of Israel under David's sole reign, as reclaiming Michal removes a key political obstacle and solidifies his connection to the former royal lineage, paving the way for his undisputed rule.
Theological and Thematic Connections
David's demand for Michal's return, though deeply embedded in political maneuvering and personal right, resonates with profound theological themes. It underscores the concept of divine election and the unfolding of God's covenantal plan for David. While David strategically asserts his rights and leverages his past actions, these very actions align with God's overarching purpose to establish David as the undisputed king over all Israel. God often works through human agency, complex political landscapes, and even the assertion of personal claims to bring about His sovereign will. David's insistence on his rightful claim, based on a costly covenant, mirrors God's faithfulness to His own covenants, even when circumstances seem to obscure their fulfillment. This episode reminds us that even in the messy realities of human power dynamics, God's hand is at work, orchestrating events to bring His chosen leader to the throne and fulfill His promises for His people.
Reflection and Application
This passage offers a compelling look into the complexities of leadership, even for those chosen by God. David's demand for Michal is a stark reminder that personal relationships and political realities are often intertwined, requiring strategic wisdom and a firm grasp of one's legitimate claims. For us, it highlights the importance of honoring commitments and fulfilling obligations, even when circumstances make them difficult or costly. David's past sacrifice for Michal forms the undeniable basis for his present demand, illustrating that our integrity and faithfulness in past covenants can establish the foundation for future blessings and rightful claims. Furthermore, the narrative reveals how God can use human political maneuvering and the assertion of personal rights to advance His broader, redemptive purposes. It challenges us to consider how we navigate our own spheres of influence, balancing personal desires with the greater good, and trusting that God can orchestrate even complex situations for His glory and the fulfillment of His plans. We are called to pursue justice and righteousness, even when it requires confronting difficult truths or making uncomfortable demands, always seeking to align our actions with God's ultimate will.
Questions for Reflection
FAQ
Why was Michal's return so important to David at this specific time?
Michal's return was crucial for several interwoven reasons, both personal and profoundly political. Personally, she was David's first wife, acquired through a perilous and costly act of valor (1 Samuel 18:27), establishing a deep-rooted claim to her. Politically, Michal was Saul's daughter, a princess of the former ruling house. Her presence by David's side would symbolically and practically link David to the legitimate royal lineage of Saul, thereby strengthening his claim to the throne over all Israel. It served as a visible sign of continuity and unity, essential for smoothing the transition of power from the house of Saul to the house of David and legitimizing David's rule in the eyes of the northern tribes still loyal to Ishbosheth.
What was the significance of the "hundred foreskins" mentioned by David?
The "hundred foreskins of the Philistines" refers to the unusual and gruesome dowry Saul demanded of David for Michal's hand, as recorded in 1 Samuel 18:25. Saul's true intention was for David to be killed by the Philistines in the attempt, thus eliminating a perceived rival. However, David not only survived but exceeded the demand, bringing 200 foreskins (1 Samuel 18:27). In 2 Samuel 3:14, David reminds Ishbosheth of this extraordinary "dowry" to underscore his undeniable, hard-won claim to Michal. It served as a powerful testament to David's valor, his divine protection, and his triumph over Israel's enemies, thereby legitimizing his claim to Michal and, by extension, his suitability for the throne as God's chosen leader.
Christ-Centered Fulfillment
The narrative of David's costly acquisition of Michal and his subsequent demand for her return finds a profound Christ-centered fulfillment in the person and work of Jesus Christ. David, as the divinely chosen king, represents a type of Christ, who also comes to establish His kingdom and reclaim His bride. Just as David paid an extraordinary and perilous "dowry" for Michal, foreshadowing a costly acquisition, so Christ paid the ultimate, infinitely costly price—His own life and blood—to redeem His bride, the Church (Ephesians 5:25-27). The "hundred foreskins" represented David's victory over the enemies of Israel; Christ's sacrifice on the cross represents His decisive victory over sin, death, and the powers of darkness (Colossians 2:15). He is the true Lamb of God who takes away the sin of the world, offering Himself as the perfect, unblemished sacrifice (Hebrews 9:12). Through this unparalleled act of love and power, Christ reclaims His people, not as political pawns, but as beloved members of His body, eagerly awaiting the glorious marriage supper of the Lamb, where He will reign eternally with His redeemed bride.