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,” replied David,
David's response indicates his approval and willingness to engage in negotiations. This reflects his strategic mindset and political acumen. David, anointed by God as king, often sought to unify the kingdom under his rule, and this agreement would further that goal. His response also shows his readiness to reconcile and build alliances, a common practice among ancient Near Eastern kings to strengthen their reign.

“I will make a covenant with you.”
Covenants in the biblical context were solemn agreements, often involving mutual commitments and obligations. David's offer to make a covenant signifies a formal and binding agreement, which was a serious and sacred undertaking. This reflects the biblical theme of covenants as seen with Noah, Abraham, and Moses, where God established His promises with His people. David's covenant here is a political move to solidify his claim to the throne and ensure loyalty from Abner, Saul's former commander.

But there is one thing I require of you:
David sets a condition for the covenant, demonstrating his wisdom and foresight. By placing a requirement, David ensures that the agreement is not only beneficial to him but also addresses his personal and political needs. This reflects the biblical principle of counting the cost and ensuring that agreements are equitable and serve a greater purpose.

Do not appear before me unless you bring Saul’s daughter Michal when you come to see me.”
Michal, Saul's daughter, was David's first wife, whom Saul had given to another man during David's exile. By demanding her return, David asserts his rights and strengthens his claim to Saul's legacy. This move is both personal and political, as Michal's return would symbolize David's legitimate connection to Saul's house, thus reinforcing his position as king. The demand for Michal also fulfills the bride price David paid with the defeat of the Philistines, highlighting themes of justice and restitution. This action foreshadows the restoration and reconciliation themes found in the New Testament, where Christ restores and reconciles humanity to God.

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

Links
2 Samuel 3:13 NIV
2 Samuel 3:13 NLT
2 Samuel 3:13 ESV
2 Samuel 3:13 NASB
2 Samuel 3:13 KJV

2 Samuel 3:13 Commentaries

Bible Hub
2 Samuel 3:12
Top of Page
Top of Page