2 Samuel 20:3
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.
When David returned to his palace in Jerusalem
David's return to Jerusalem marks the end of Absalom's rebellion. This return signifies the restoration of his kingship and the re-establishment of order in the kingdom. Jerusalem, the city of David, is central to Israel's history and God's covenant with David (2 Samuel 7:16). The city is a symbol of God's presence and the future site of the Temple.

he took the ten concubines he had left to take care of the palace
Concubines in ancient Israel were women who lived with a man but had a lower status than a wife. David's concubines were left to maintain the palace during Absalom's rebellion. This act of leaving them behind shows a trust in their loyalty and a practical need for palace management. The number ten may symbolize completeness or responsibility.

and he placed them in a house under guard
David's decision to place the concubines under guard reflects the cultural and legal complexities of their situation after Absalom's public defilement of them (2 Samuel 16:22). This act was a political statement by Absalom to assert his claim to the throne. David's response is protective, ensuring their safety and dignity in a society where their status was compromised.

He provided for them, but he no longer slept with them
David's provision for the concubines demonstrates his responsibility and care, despite their altered status. The decision not to sleep with them again is likely due to the cultural implications of Absalom's actions, which made them untouchable for David. This reflects the importance of purity and honor in royal lineage and the complexities of polygamous relationships in biblical times.

They were confined until the day of their death, living as widows
The confinement of the concubines symbolizes their permanent change in status. Living as widows, they were neither fully wives nor free women, highlighting the social and personal consequences of Absalom's rebellion. This situation underscores the themes of loss and redemption in David's life and the broader narrative of sin and its repercussions. The concept of living as widows also connects to the biblical theme of God's care for widows and the marginalized (James 1:27).

Persons / Places / Events
1. David
The King of Israel, returning to his palace in Jerusalem after quelling the rebellion led by Sheba.

2. Concubines
Ten women left by David to care for the palace during Absalom's rebellion. They were later confined and lived as widows.

3. Jerusalem
The capital city of Israel and the location of David's palace.

4. Absalom's Rebellion
A significant event where David's son, Absalom, attempted to overthrow his father, leading to a temporary displacement of David from Jerusalem.

5. Sheba's Rebellion
A subsequent rebellion against David, led by Sheba, which David had just quelled before returning to Jerusalem.
Teaching Points
The Consequences of Sin
David's actions towards his concubines reflect the long-lasting consequences of sin, both personal and communal. The rebellion of Absalom and the subsequent treatment of the concubines are direct results of David's earlier sins with Bathsheba and Uriah.

The Sanctity of Marriage
The situation with the concubines highlights the deviation from God's design for marriage. It serves as a reminder of the importance of upholding the sanctity and exclusivity of the marital relationship.

Compassion and Provision
Despite the confinement, David ensured the concubines were provided for. This act can be seen as a form of compassion, albeit within a flawed system, reminding us of our responsibility to care for those affected by our actions.

The Impact of Leadership Decisions
David's decision to leave the concubines behind and his subsequent actions upon returning demonstrate the far-reaching impact of leadership decisions. Leaders must consider the moral and ethical implications of their choices.

Restoration and Repentance
While the passage does not explicitly mention repentance, it invites reflection on the need for restoration and repentance in the aftermath of sin and brokenness.
Bible Study Questions
1. How does the treatment of the concubines reflect the broader consequences of David's earlier sins, and what can we learn about the ripple effects of our actions?

2. In what ways does this passage challenge us to uphold the sanctity of marriage in our own lives and communities?

3. How can we demonstrate compassion and provision for those who are affected by the consequences of sin, whether our own or others'?

4. What lessons can we learn from David's leadership decisions, and how can we apply these lessons to our roles as leaders in various capacities?

5. How does this passage encourage us to seek restoration and repentance in areas of our lives where we have experienced brokenness or have caused harm?
Connections to Other Scriptures
2 Samuel 16:21-22
This passage provides context for why David's concubines were confined. Absalom had publicly taken them as a demonstration of his claim to the throne.

Genesis 2:24
Highlights the sanctity of marriage, contrasting with the treatment of concubines in David's time.

1 Kings 2:13-25
Solomon's dealing with Adonijah reflects the political implications of relationships with royal concubines.

Matthew 19:8
Jesus speaks about the hardness of hearts leading to deviations from God's original design for marriage, which can be related to the treatment of concubines.
The Insurrection of ShebaB. Dale 2 Samuel 20:1-3
Disunion the Devil's PolicySpurgeon, Charles Haddon2 Samuel 20:1-5
Rebellion of ShebaC. Ness.2 Samuel 20:1-5
Revolt and Pursuit of ShebaJ. Parker, D. D.2 Samuel 20:1-5
People
Abel, Abiathar, Abishai, Absalom, Adoram, Ahilud, Amasa, Benaiah, Berites, Bichri, Bichrites, Cherethites, Dan, David, Gibeon, Ira, Jehoiada, Jehoshaphat, Jesse, Joab, Kerethites, Maacah, Pelethites, Sheva, Zadok
Places
Abel-beth-maacah, Gibeon, Jerusalem, Jordan River
Topics
Alive, Care, Concubines, Confinement, Custody, David, Death, Didn't, Fed, Guard, Husband, Jerusalem, Kept, Lie, Maintained, Necessaries, Palace, Placed, Provided, Putteth, Returned, Shut, Sustaineth, Sustenance, Taketh, Ten, Till, Ward, Widowhood, Widows, Women, Women-concubines
Dictionary of Bible Themes
2 Samuel 20:3

     5340   house
     5460   prison

2 Samuel 20:1-22

     5087   David, reign of

Library
Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

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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