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Commentary on 2 Samuel 3 verses 7–21
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.
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SUMMARY
records the critical moment when Ishbosheth, the nominal king of Israel, complies with David's demand for the return of Michal, Saul's daughter and David's first wife. This seemingly simple act was a profound political maneuver within the prolonged civil war between the house of Saul and the house of David, serving as a non-negotiable precondition for Abner's defection and ultimately paving the way for the unification of all Israel under David's kingship. It intricately weaves together personal relationships, high-stakes political strategy, and the often-unseen human cost, all within the grand narrative of God's unfolding plan to establish His chosen king.
CONTEXT
Literary Context: This verse is strategically placed within 2 Samuel 3, a pivotal chapter detailing the gradual but decisive shift of power from Ishbosheth's weakening kingdom to David's burgeoning reign. Following a protracted civil war between the two houses (as highlighted in 2 Samuel 3:1), Abner, the formidable commander of Saul's army and the true power behind Ishbosheth's throne, decides to defect to David. David, ever the astute and legitimate claimant to the throne, sets a crucial precondition for any alliance: the immediate return of Michal, his first wife and Saul's daughter. This demand is explicitly stated in 2 Samuel 3:13, emphasizing its significance. Ishbosheth's swift compliance in 2 Samuel 3:15 not only demonstrates his diminishing authority but also underscores Abner's persuasive influence over him. The immediate aftermath, vividly portrayed in 2 Samuel 3:16, captures the poignant emotional toll this political maneuver exacts on Phaltiel, Michal's current husband, adding a deeply human dimension to the high-stakes political drama.
Historical & Cultural Context: In ancient Near Eastern societies, royal marriages were far more than personal unions; they were fundamental political alliances and instruments of dynastic legitimacy. A king's daughter, given in marriage, could forge strong bonds between kingdoms or factions, while a king's wife, especially one who had borne children, could significantly legitimize a claim to the throne. Saul had initially given his daughter Michal to David as a wife, a union solidified by David's heroic deeds (as recorded in 1 Samuel 18:27). However, in a fit of political spite and a deliberate attempt to sever David's connection to the royal house, Saul later gave Michal to Phaltiel (also known as Palti, as detailed in 1 Samuel 25:44). David's demand for Michal's return was therefore a profoundly symbolic and strategic act. By reclaiming her, he reasserted his rightful claim to the throne of Israel, demonstrating his legitimate connection to the previous royal line and presenting himself as the true and natural successor to Saul, thereby undermining Ishbosheth's tenuous claim. This act also navigated the complex, often politically driven, nuances of marriage and divorce laws in ancient Israel, where royal decree frequently superseded common legal practices.
Key Themes: The overarching theme illuminated by this verse is the legitimacy of kingship and David's strategic consolidation of power. By reclaiming Michal, David meticulously re-establishes his rightful connection to the house of Saul, effectively dismantling Ishbosheth's claim and positioning himself as the undisputed, divinely appointed heir. This action serves as a prime example of political maneuvering and the shrewd utilization of personal relationships to achieve broader political objectives, a characteristic often observed in David's rise to power. Abner's pivotal role in orchestrating this transfer, particularly evident in his prior negotiations with David (as seen in 2 Samuel 3:12), highlights his significant influence and the rapidly shifting allegiances within the fragmented kingdom. Furthermore, the verse subtly introduces the poignant theme of the personal cost of power struggles, as the intricate political machinations directly and painfully impact the life and emotional well-being of Phaltiel, an individual caught in the relentless crossfire of royal ambitions. Underlying these human actions and political strategies is the profound theme of divine sovereignty, as God is actively working through these complex events to establish David as the undisputed king over all Israel, thereby fulfilling His steadfast promises (as powerfully articulated in 2 Samuel 5:2).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices to convey its multifaceted meaning and emotional weight. Foreshadowing is prominently present, as Ishbosheth's compliance with David's demand for Michal's return is a significant and irreversible step towards the eventual unification of all Israel under David's sole and undisputed rule. This act unequivocally signals the irreversible decline of the house of Saul and the inevitable ascendancy of David's kingdom. There is a subtle but potent irony in Ishbosheth, Saul's own son and nominal successor, being the very one compelled to undo his father's act of political spite by returning Michal to David, thereby inadvertently legitimizing David's claim to the very throne Saul had so vehemently tried to deny him. The phrase "took her from [her] husband" masterfully introduces pathos, hinting at the profound emotional distress and personal sacrifice involved in this political transaction, an emotional undercurrent that is then explicitly and powerfully developed in the subsequent verse (2 Samuel 3:16). Finally, Michal herself functions as potent symbolism; her return is not merely about a woman, but represents the restoration of David's legitimate connection to the royal lineage of Saul and, by extension, his rightful claim to the entire kingdom of Israel, serving as a tangible representation of the kingdom's impending unification.
THEOLOGICAL AND THEMATIC CONNECTIONS
The return of Michal, orchestrated through Ishbosheth's reluctant compliance, serves as a powerful illustration of God's sovereign hand at work even amidst the complex tapestry of human political maneuvering, personal suffering, and broken relationships. While David's demand was undeniably politically shrewd and aimed at solidifying his claim, it also represented a reclaiming of what was rightfully his according to the initial marriage covenant. This act, though causing profound distress to Phaltiel, was a necessary and divinely ordained step in the larger plan to establish David as the undisputed king over all Israel, thereby fulfilling the steadfast promises made to him by God. It profoundly underscores that God can and does use the complex, often messy, and even morally ambiguous realities of human history, including disrupted relationships and calculated political strategies, to advance His overarching purposes of justice, righteousness, and the establishment of His chosen leadership.
REFLECTION AND APPLICATION
This passage, while deeply rooted in the distant historical context of ancient kings and intricate political intrigue, offers profound and timeless insights into the human condition and the often-overlooked impact of larger forces on individual lives. It serves as a poignant reminder that behind every grand narrative of power shifts, societal change, or national conflict, there are countless personal stories of loss, sacrifice, adaptation, and resilience. Phaltiel's sorrow, though briefly mentioned, serves as a powerful invitation for us to cultivate deep empathy for those who become collateral damage in conflicts beyond their control, whether these are political, social, economic, or even familial. It challenges us to critically examine the ethical implications of our own decisions, particularly when they possess the potential to significantly affect the well-being and lives of others, and to humbly recognize that even "rightful claims" or strategic necessities can come with a profound and often painful human cost. Moreover, this narrative encourages us to place our trust in God's overarching and benevolent plan, even when the immediate circumstances of our lives or the world around us seem unjust, painful, or chaotic, understanding that He sovereignly works through complex and challenging situations to bring about His ultimate and righteous purposes.
Questions for Reflection
FAQ
Why was Michal's return so important to David?
Answer: Michal's return was of paramount importance to David for several interconnected reasons. Primarily, it was a profoundly powerful political statement. As Saul's daughter and David's first wife, Michal represented a legitimate and undeniable link to the previous royal house. By reclaiming her, David meticulously solidified his claim to the throne of all Israel, demonstrating unequivocally that he was the rightful and divinely appointed successor to Saul, not Ishbosheth. Beyond the political, it also held personal significance for David, as it was a reclaiming of his original wife whom Saul had unjustly taken from him. This act was a non-negotiable precondition for Abner's defection and the subsequent, crucial unification of the kingdom under David's sole rule, as explicitly stated by David in 2 Samuel 3:13.
Who was Phaltiel, and what happened to him?
Answer: Phaltiel (also known as Palti in 1 Samuel 25:44) was the man to whom King Saul had given Michal in marriage after David was forced to flee from Saul's relentless persecution. He was Michal's legal husband at the time of this verse. When Ishbosheth, under immense pressure from Abner and David, ordered Michal's return, Phaltiel was tragically forced to relinquish her. The narrative in the very next verse, 2 Samuel 3:16, vividly portrays his profound sorrow: he followed Michal weeping as she was taken away, until Abner sternly commanded him to return home. Phaltiel stands as a poignant example of an individual whose life was profoundly and personally affected by the high-stakes political machinations of the powerful.
What does "Ishbosheth sent" tell us about his power?
Answer: The phrase "Ishbosheth sent" indicates that he still held the nominal, outward authority as king of Israel. However, his action here speaks volumes about his rapidly weakening power and his increasing dependence on Abner. He was not acting out of his own initiative or strategic foresight but was complying with a direct demand from David, a demand mediated and enforced by Abner, who was increasingly asserting his own influence and negotiating with David behind Ishbosheth's back. This compliance clearly demonstrates that Ishbosheth was largely a puppet king, unable to defy the will of his powerful commander or withstand the growing power of David's house, as the civil war was turning decisively against him (as evidenced from 2 Samuel 3:1).
CHRIST-CENTERED FULFILLMENT
The narrative of Michal's return, representing the reclaiming of a rightful relationship and a crucial step toward the unification of David's kingdom, finds a profound and beautiful Christ-centered fulfillment. Just as David, the anointed king, reclaims His bride Michal as a symbol of His legitimate reign and the consolidation of His kingdom, so too does Christ, the ultimate and eternal King, reclaim His bride, the Church. Humanity, through the devastating impact of sin, had been alienated from God, given over to spiritual "husbands" of sin, death, and the dominion of darkness. But Jesus, through His perfect life, atoning death on the cross, and glorious resurrection, "took" us back, not by mere force against our will, but by paying the ultimate, immeasurable price to redeem us from the dominion of sin and spiritual bondage. His entire mission is one of divine reconciliation and restoration, bringing His people back into a sacred, covenant relationship with Himself, forming a unified body—the Church—which is mystically His beloved bride (as beautifully described in Ephesians 5:25-27). The sorrow of Phaltiel, a man losing his wife, can be seen as a faint, earthly echo of the immense "cost" of our redemption—not a cost to God in terms of loss, but the unfathomable cost of Christ's suffering and sacrificial death to reclaim us from our spiritual captivity (as powerfully highlighted in Colossians 1:13-14). Ultimately, this earthly narrative of a king reclaiming his queen foreshadows the glorious, eternal reality of Christ's triumphant reign with His redeemed people, a perfect union celebrated in the joyous marriage supper of the Lamb (foretold in Revelation 19:7-9), where all who are called will be eternally united with their true King and Bridegroom.