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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.
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Summary
This verse captures a deeply poignant and often overlooked moment in the tumultuous narrative of King David's consolidation of power. It depicts the heart-wrenching separation of Michal, King Saul's daughter, from her second husband, Phalti (also known as Phaltiel), as she is forcibly returned to David, her first husband. This brief but powerful scene underscores the profound personal cost inflicted by political maneuvering, revealing the raw human emotion of loss amidst the grand strategic alliances shaping the future of Israel and highlighting the individual suffering often hidden within grand historical narratives.
Context
Literary Context
This verse is situated at a pivotal juncture in the book of 2 Samuel, immediately following David's anointing as king over Judah and his ongoing struggle to unite all Israel under his rule. The preceding verses detail the strategic alliance forged between David and Abner, Saul's former commander, who has now defected to David's side. As a crucial condition for this alliance and to bolster his legitimate claim to the throne of all Israel, David demands the return of Michal, his first wife and Saul's daughter, stating, "Bring me Michal my wife, which I espoused to me for an hundred foreskins of the Philistines" (2 Samuel 3:13-14). Abner, now committed to David's cause, facilitates this return, taking Michal from her current husband, Phalti, and bringing her to David at Hebron (2 Samuel 3:15). The narrative then abruptly shifts focus from the high-stakes political machinations to the intensely personal grief of Phalti, providing a stark human counterpoint to the broader historical sweep of the consolidation of David's kingdom.
Historical & Cultural Context
In ancient Israel, royal marriages were often strategic alliances, designed to solidify power, legitimize claims, or forge political bonds between dynasties. David's initial marriage to Michal, Saul's daughter, was a prime example, connecting him directly to the reigning royal house. When David fled from Saul, Michal was subsequently given by Saul to Phalti, as recorded in 1 Samuel 25:44. This practice, though difficult for modern sensibilities, was a common way for a king to assert authority over a fugitive's family or property. Phalti's deep attachment, as evidenced by his weeping, highlights a genuine marital bond that was summarily broken by the political imperative of David's claim. The journey to Bahurim, a town located in the territory of Benjamin, Saul's tribal homeland, further emphasizes the transition from Saul's sphere of influence back into David's, underscoring the decisive shift in power dynamics and the symbolic re-establishment of David's marital rights.
Key Themes
The verse powerfully encapsulates several key themes prevalent in the larger narrative of 2 Samuel. Heartbreak and Loss are vividly portrayed through Phalti's profound grief, a stark reminder that political decisions often carry immense personal costs, impacting individuals caught in the currents of power. This scene contrasts sharply with the calculated political expediency that drives David's demand for Michal, highlighting the tension between personal affections and strategic ambition. The theme of Authority and Obedience is evident in Abner's decisive command and Phalti's immediate, albeit heartbroken, compliance, demonstrating the absolute power wielded by figures like Abner in this hierarchical society. Finally, Michal herself, though not speaking, embodies the theme of Limited Agency, as she is transferred between husbands without her apparent consent, serving as a pawn in the male-dominated political landscape, a plight that would continue to define her relationship with David, culminating in her barrenness and disdain for him later in the narrative (2 Samuel 6:23).
Exposition and Analysis
Key Word Analysis
The Hebrew verb בָּכָה (bâkâh), from which the participle "weeping" (בֹּכֶה, bokheh) is derived, signifies a deep, audible, and often prolonged expression of sorrow, typically involving tears and lamentation. It is not merely a quiet shedding of tears but an overt display of profound grief and distress, often to the point of bemoaning or making lamentation. In Phalti's case, it conveys the intensity of his emotional pain at the forced separation, emphasizing the genuine and heartfelt nature of his attachment to Michal, making his sorrow palpable to the reader.
This phrase, לֵךְ שׁוּב (lekh shuv), combines two imperative verbs: "go" (לֵךְ, lekh, from H3212 yâlak) and "return" (שׁוּב, shuv, from H7725 shûwb). Yâlak means to walk or go, often with a sense of departing, while shûwb means to turn back, retreat, or return. Together, they form a direct, authoritative, and unyielding command to depart and go back to where he came from. Abner's words are blunt and devoid of sympathy, reflecting his position of authority and the political necessity of the moment. The starkness of the command underscores the power imbalance and the finality of the separation imposed upon Phalti.
Verse Breakdown
"And her husband went with her along weeping behind her to Bahurim."
This clause immediately draws the reader's empathy towards Phalti, identified as "her husband" (H376, ʼîysh). Despite the political decree, he demonstrates profound personal devotion and sorrow. His act of "weeping behind her" signifies not only his deep grief but also his reluctance to let her go, following her as far as he dared or was permitted, expressing his attachment even as she is taken away. The detail of "to Bahurim" provides a specific geographical marker, highlighting the distance he traveled in his grief and the point at which his pursuit was forcibly halted, marking a boundary of his permitted sorrow.
"Then said Abner unto him, Go, return."
This marks the decisive intervention of Abner, the powerful military commander and key player in David's political ascent. His command is terse, unequivocal, and authoritative, reflecting the power he wields in this volatile political landscape. It serves as the abrupt and unsympathetic end to Phalti's mournful procession, prioritizing David's political agenda and the broader strategic alliance over Phalti's personal anguish.
"And he returned."
This final, laconic statement underscores Phalti's forced compliance and helplessness. Despite his profound sorrow and evident love, he has no recourse but to obey Abner's command. This concise phrase brings the poignant scene to a close, leaving the reader with a powerful sense of the individual's powerlessness against the larger forces of political power, royal decree, and divine providence.
Literary Devices
The verse is rich in Pathos, immediately evoking deep sympathy for Phalti's plight through the vivid description of his "weeping behind her." This emotional appeal makes the political machinations of David and Abner feel more tangible and costly, drawing the reader into the personal tragedy. There is also a strong element of Contrast in the scene: the raw, personal grief of Phalti stands in stark opposition to the cold, calculating political strategy driving Michal's return, highlighting the tension between human affection and strategic ambition. Furthermore, the scene employs Foreshadowing, as Michal's forced return to David, devoid of her own agency, subtly hints at the strained and ultimately barren relationship she will have with David later in their lives, underscoring the personal toll of her role as a political pawn. The concise, almost abrupt ending, "And he returned," functions as a Tragic Resolution for Phalti, emphasizing his powerlessness and the finality of his profound loss.
Theological and Thematic Connections
This poignant scene, though brief, offers profound theological insights into the human condition under God's sovereign hand. It reminds us that even within the grand narrative of God's unfolding plan—here, the establishment of David's kingdom—there are moments of intense human suffering, loss, and apparent injustice. Phalti's sorrow highlights the tension between divine purpose and human pain, suggesting that God's overarching will does not negate the reality of individual heartache. It challenges us to look beyond the "victors" of biblical history and empathize with those who bear the personal costs of larger events, reminding us that every life, even the seemingly minor, matters to God. The narrative implicitly raises questions about the nature of love, loyalty, and the compromises made in the pursuit of power, all under the watchful eye of a God who sees and knows all, who is intimately acquainted with the tears of His creation. This scene serves as a powerful reminder of the brokenness of a fallen world, where even good purposes can be achieved through means that inflict pain.
Reflection and Application
Phalti's quiet sorrow at Bahurim serves as a stark and enduring reminder that even in the grand sweep of biblical history and the unfolding of God's sovereign plan, individual lives and emotions are profoundly affected by larger political, social, and spiritual forces. His weeping is a powerful image of deep attachment and forced separation, encouraging us to cultivate empathy for those caught in circumstances beyond their control. It challenges us to consider the often-unseen personal costs of decisions made for "greater" purposes, whether in historical narratives or in our contemporary lives. This moment invites us to reflect on the nature of love and loss, and how we respond when our deepest affections are disrupted by external forces, or when we are called to release something precious. Ultimately, it calls us to trust in God's wisdom and goodness, even when His path for us or for others involves pain and sacrifice, recognizing that He is intimately acquainted with our sorrows and that no tear is shed in vain before Him.
Questions for Reflection
FAQ
Who was Phalti, and what was his relationship with Michal?
Phalti (also known as Phaltiel in 1 Samuel 25:44) was the man to whom King Saul gave his daughter Michal after David, her first husband, fled from Saul's presence. Their relationship, as evidenced by Phalti's profound weeping in 2 Samuel 3:16, appears to have been one of genuine love and devotion, despite its politically motivated origins. He was her husband for a significant period while David was a fugitive.
Why did David demand Michal's return? Was it out of love?
While David and Michal had a history and she was his first wife, David's demand for Michal's return (2 Samuel 3:13-14) was primarily a shrewd political maneuver. As Saul's daughter, Michal provided David with a vital link to the former royal house, legitimizing his claim to the throne of all Israel. Her return symbolized the transfer of authority and loyalty from Saul's lineage to David's, a crucial step in his consolidation of power. While personal affection may have played a secondary role, the text emphasizes the strategic importance of this act in David's ascendancy.
What happened to Michal after she returned to David?
Michal's return to David did not lead to a happy reunion. Their relationship became strained, particularly after David brought the Ark of the Covenant into Jerusalem. Michal openly despised David's undignified dancing before the Lord (2 Samuel 6:16), leading to a harsh rebuke from David (2 Samuel 6:20-22). The Bible records that "Michal the daughter of Saul had no child unto the day of her death" (2 Samuel 6:23), suggesting a permanent estrangement or lack of intimacy, possibly as a divine judgment for her contempt or a consequence of their fractured relationship.
Christ-Centered Fulfillment
The profound sorrow of Phalti at Bahurim, a man stripped of his beloved by the forces of political power, offers a poignant echo of the human suffering inherent in a fallen world, a suffering ultimately redeemed and understood in Christ. Just as Phalti experienced the pain of forced separation and loss due to a kingdom's shifting allegiances, humanity itself was separated from God by sin, a chasm that no human political maneuver or personal devotion could bridge. Yet, in Christ, we see the ultimate answer to such brokenness. Jesus, the true King, did not establish His kingdom through political alliances or by taking what was not His, but through self-sacrificial love, enduring immense personal cost for the sake of His people. He is the one who "was a man of sorrows and acquainted with grief" (Isaiah 53:3), understanding intimately the tears shed by Phalti and every human heart. His kingdom, unlike the earthly kingdoms driven by power and expediency, is "not of this world" (John 18:36), yet it brings true reconciliation and restoration. Through His crucifixion, Jesus experienced the ultimate separation from God for our sake, bearing the weight of our sin, only to conquer death and bring about a reunion for all who believe, ushering in an eternal kingdom where "God himself will be with them and be their God" (Revelation 21:3). He is the compassionate High Priest who sympathizes with our weaknesses (Hebrews 4:15), turning our weeping into joy and promising a day when "He will wipe away every tear from their eyes" (Revelation 21:4). Thus, Phalti's tears, though seemingly a minor detail in a grand narrative, point us to the One who weeps with us and ultimately redeems all our sorrows, transforming loss into eternal gain.