2 Samuel 3:13
"Good," replied David, "I will make a covenant with you. But there is one thing I require of you: Do not appear before me unless you bring Saul's daughter Michal when you come to see me."
Good
This word reflects David's positive response to Abner's proposal. In the Hebrew text, the word used is "טוֹב" (tov), which conveys a sense of agreement, approval, or something that is beneficial. David's acceptance indicates his strategic mindset and willingness to reconcile for the greater good of uniting Israel. This moment is pivotal in the narrative, as it shows David's wisdom in dealing with former adversaries and his focus on the divine promise of kingship over all Israel.

I will make a covenant with you
The concept of a covenant, or "בְּרִית" (berit) in Hebrew, is central to the biblical narrative. Covenants in the Bible are solemn agreements that often involve commitments and promises before God. David's willingness to make a covenant with Abner signifies a formal and binding agreement, highlighting the importance of peace and unity in the kingdom. This reflects the biblical theme of reconciliation and the restoration of relationships, which is a precursor to the peace that Christ brings in the New Testament.

on one condition
This phrase introduces a stipulation, indicating that David's agreement is not without terms. The Hebrew word "דָּבָר" (davar) can mean word, matter, or thing, emphasizing the importance of the condition that follows. It underscores the idea that while David is open to reconciliation, he remains discerning and cautious, ensuring that any agreement aligns with his principles and God's will.

You must bring Saul’s daughter Michal to me
Michal, Saul's daughter, was David's first wife, and her return is significant both personally and politically. In the historical context, reclaiming Michal would legitimize David's claim to the throne, as she was a symbol of his earlier alliance with Saul. The demand for Michal's return also reflects the restoration of what was rightfully his, aligning with the biblical theme of justice and restitution. This request is not merely personal but serves a greater purpose in God's plan for David's kingship.

when you come to see me
This phrase indicates the condition under which the covenant will be enacted. The act of coming to see David with Michal would be a public demonstration of Abner's allegiance and the fulfillment of the covenant's terms. It highlights the importance of actions accompanying words in biblical covenants, reflecting the integrity and accountability expected in relationships. This mirrors the Christian call to live out one's faith through actions, as faith without works is dead (James 2:26).

Persons / Places / Events
1. David
The anointed king of Israel, who is in the process of consolidating his rule over the nation. He is a central figure in the account, known for his heart after God and his complex personal life.

2. Abner
The commander of Saul's army who seeks to make a covenant with David to bring the kingdom of Israel under David's rule. His actions are pivotal in the transition of power from the house of Saul to David.

3. Michal
Saul’s daughter and David’s first wife, whom Saul had given to another man. Her return to David is a condition for the covenant, symbolizing the restoration of David's rightful place and honor.

4. Saul
The first king of Israel and father of Michal. Though deceased at this point in the account, his legacy and family continue to influence the political landscape.

5. Hebron
The city where David is reigning as king over Judah and where these negotiations take place. It is significant as a place of refuge and a center of David's early reign.
Teaching Points
The Importance of Covenants
David's insistence on a covenant with Abner highlights the biblical theme of covenants as binding agreements that reflect God's faithfulness and the seriousness of commitments.

Restoration and Justice
David's demand for Michal's return is not merely personal but a matter of justice and restoration of what was rightfully his, reflecting God's desire for justice and restoration in our lives.

God's Sovereignty in Political Affairs
The unfolding events demonstrate God's hand in the political transitions of Israel, reminding believers of His sovereignty over nations and leaders.

The Role of Forgiveness and Reconciliation
David's willingness to negotiate with Abner, despite past hostilities, underscores the importance of forgiveness and reconciliation in achieving God's purposes.

The Complexity of Human Relationships
The account illustrates the complexity of human relationships and the need for wisdom and discernment in navigating them according to God's will.
Bible Study Questions
1. How does David's demand for Michal's return reflect the importance of honoring past commitments and relationships in our own lives?

2. In what ways does the concept of covenant in this passage relate to the New Covenant established through Jesus Christ?

3. How can we see God's sovereignty at work in the political and personal events of our own lives, as demonstrated in David's account?

4. What lessons can we learn from David's approach to reconciliation with Abner that can be applied to conflicts in our own relationships?

5. How does the restoration of Michal to David serve as a metaphor for God's work of restoration in our spiritual lives?
Connections to Other Scriptures
1 Samuel 18
This chapter provides background on David's marriage to Michal, Saul's daughter, and the political and personal complexities that arise from it.

2 Samuel 5
This chapter describes David's eventual anointing as king over all Israel, fulfilling the covenantal negotiations initiated in 2 Samuel 3.

Genesis 29-31
The account of Jacob, Leah, and Rachel offers a parallel in terms of complex marital relationships and the intertwining of personal and divine plans.
A Long WarC. M. Fleury, A. M.2 Samuel 3:1-39
Perpetual WarJ. Irons.2 Samuel 3:1-39
Progress and Termination of the Civil WarW. G. Blaikie, M. A.2 Samuel 3:1-39
A Domestic EpisodeB. Dale 2 Samuel 3:12-16
People
Abigail, Abishai, Abital, Abner, Absalom, Adonijah, Ahinoam, Aiah, Amnon, Asahel, Benjamin, Benjamites, Chileab, Dan, David, Eglah, Gibeon, Haggith, Ishbosheth, Ithream, Jezreel, Jezreelitess, Jizreelitess, Joab, Laish, Maacah, Maachah, Michal, Nabal, Ner, Paltiel, Phaltiel, Rizpah, Saul, Shephatiah, Talmai, Zeruiah
Places
Bahurim, Beersheba, Bethlehem, Carmel, Dan, Geshur, Gibeon, Hebron
Topics
Agreement, Asking, Bring, Comest, Condition, Covenant, Daughter, Demand, Except, Face, League, Michal, Namely, Presence, Require, Saul, Saul's, Till, Unless
Dictionary of Bible Themes
2 Samuel 3:12-13

     5592   treaty

2 Samuel 3:12-21

     5087   David, reign of

Library
The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not
Alexander Maclaren—The Life of David

The King.
We have now to turn and see the sudden change of fortune which lifted the exile to a throne. The heavy cloud which had brooded so long over the doomed king broke in lightning crash on the disastrous field of Gilboa. Where is there a sadder and more solemn story of the fate of a soul which makes shipwreck "of faith and of a good conscience," than that awful page which tells how, godless, wretched, mad with despair and measureless pride, he flung himself on his bloody sword, and died a suicide's death,
Alexander Maclaren—The Life of David

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Growth in Grace
'But grow in grace.' 2 Pet 3:38. True grace is progressive, of a spreading and growing nature. It is with grace as with light; first, there is the crepusculum, or daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile. Quamdiu vivet crescit; he has never done growing. The saints are not only compared to stars for their light, but to trees for their growth. Isa 61:1, and Hos 14:4. A good Christian is not like Hezekiah's sun that went backwards, nor Joshua's
Thomas Watson—A Body of Divinity

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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