2 Samuel 21:14

Translation
King James Version
And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.
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KJV (with Strong's)
And the bones H6106 of Saul H7586 and Jonathan H3083 his son H1121 buried H6912 they in the country H776 of Benjamin H1144 in Zelah H6762, in the sepulchre H6913 of Kish H7027 his father H1: and they performed H6213 all that the king H4428 commanded H6680. And after H310 that God H430 was intreated H6279 for the land H776.
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Complete Jewish Bible
Then they buried the bones of Sha'ul and Y'honatan his son in the territory of Binyamin in Tzela, in the tomb of Kish his father; they did everything the king ordered. Only after that was God prevailed on to show mercy to the land.
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Berean Standard Bible
And they buried the bones of Saul and his son Jonathan in Zela in the land of Benjamin, in the tomb of Saul’s father Kish. After they had done everything the king had commanded, God answered their prayers for the land.
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American Standard Version
And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was entreated for the land.
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World English Bible Messianic
They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father: and they performed all that the king commanded. After that God was entreated for the land.
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Geneva Bible (1599)
And the bones of Saul and of Ionathan his sonne buried they in the coutrey of Beniamin in Zelah, in the graue of Kish his father: and when they had perfourmed all that the King had commanded, God was then appeased with the land.
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Young's Literal Translation
and bury the bones of Saul and of Jonathan his son in the land of Benjamin, in Zelah, in the burying-place of Kish his father, and do all that the king commanded, and God is entreated for the land afterwards.
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See also
2 Samuel 24:25Joshua 18:28Joshua 7:26Exodus 32:27Exodus 32:29Amos 7:1Amos 7:6
See on the biblical-era map
City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
Wars with the Philistines
Wars with the Philistines View full PDF
The Three-Year Famine
The Three-Year Famine View full PDF

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In the KJVVerse 8,595 of 31,102

Study This Verse

SUMMARY

2 Samuel 21:14 culminates a three-year famine in Israel, revealing God's responsiveness to a nation's actions and the meticulous fulfillment of a king's command. It describes the solemn and dignified burial of King Saul and his son Jonathan, along with the bones of Saul's seven descendants who were executed as atonement for Saul's violation of the ancient covenant with the Gibeonites. This act of proper burial, orchestrated by King David, signified the restoration of divine favor, the appeasement of God's wrath, and the healing of the land from the devastating famine. Thus, marks the successful completion of this redemptive process.

CONTEXT

  • Literary Context: This verse serves as the narrative's resolution, bringing closure to the prolonged famine that began in 2 Samuel 21:1. The preceding verses detail how David, seeking the Lord's counsel regarding the famine, discovered its cause: Saul's unprovoked massacre of the Gibeonites, a direct violation of the sacred covenant made by Joshua centuries earlier (Joshua 9). The Gibeonites demanded retribution, leading to the execution of seven of Saul's male descendants. The poignant account of Rizpah's vigil over the bodies of her sons and grandsons (2 Samuel 21:10-13) deeply moved David, prompting him to gather the bones of Saul and Jonathan from Jabesh-Gilead, along with the bones of the executed men. David's intention was to provide a unified, honorable burial in their ancestral tomb, thereby bringing dignity to the deceased and fulfilling the requirements for divine reconciliation.
  • Historical & Cultural Context: In ancient Israel and the broader Near East, proper burial was a profound act of respect and a crucial aspect of honoring the dead. To be left unburied was considered a severe dishonor and a curse, often reserved for criminals or enemies of the state. The ancestral tomb, such as the sepulchre of Kish, Saul's father, was paramount, symbolizing continuity, family identity, and a peaceful resting place within one's heritage. This practice underscored the deep connection between the living and the dead, and the importance of lineage. The concept of corporate responsibility, where the sin of one generation could bring consequences upon subsequent generations or the entire community, is vividly illustrated by the famine. Covenants, like the one with the Gibeonites, were viewed as sacred and eternally binding, even across generations, and their violation carried severe divine and societal consequences. Famines were commonly understood as direct manifestations of divine displeasure, a recurring theme in the Old Testament when Israel deviated from God's commands or covenants. David's actions reflect his role as a righteous king, responsible for the spiritual and physical well-being of his nation, demonstrating both justice in addressing the Gibeonite grievance and compassion in providing a dignified burial.
  • Key Themes: This verse highlights several profound theological and narrative themes. Firstly, Covenant Fidelity is central; Saul's violation of the Gibeonite covenant, though generations past, demanded a severe reckoning, underscoring God's unwavering commitment to justice and the sanctity of oaths. The persistence of the famine until the covenant was honored demonstrates that God does not forget or overlook broken promises. Secondly, Divine Justice and Mercy are intricately woven together; the famine was a just judgment for a grievous sin, but God's mercy was extended once proper atonement and reverence were demonstrated. The phrase "God was intreated for the land" signifies God's responsiveness to human actions that align with His will, emphasizing His desire for reconciliation. Thirdly, Righteous Leadership is powerfully exemplified by David, who diligently sought God's will to resolve national distress, honored ancient covenants, and displayed profound compassion and respect even for the family of his predecessor and former adversary. His meticulous attention to the burial rites, even for those who had been executed, brought spiritual and social reconciliation to a nation deeply afflicted by past sin, leading to the restoration of God's blessing upon the land. The importance of honoring the dead and ancestral ties is also a significant sub-theme, as David's actions provided closure and dignity to the royal line, ensuring peace for the living.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • bones (Hebrew, ʻetsem', H6106): The Hebrew word עֶצֶם (transliterated ʻetsem'), derived from a root meaning "to be strong," refers to a bone. By extension, it can refer to the body or, figuratively, the substance or "selfsame" (as in "the very bone"). In this context, "bones" literally refers to the skeletal remains of Saul, Jonathan, and the seven executed descendants. The collection and proper burial of these bones were crucial, as they represented the physical remains of the deceased, whose dignity and peace in the afterlife were believed to be tied to their internment. The act of gathering and burying them together in the ancestral tomb signifies a restoration of honor and a unified resting place, bringing closure to a period of national distress.
  • intreated (Hebrew, ʻâthar', H6279): The Hebrew word עָתַר (transliterated ʻâthar'), in its Nifal imperfect form (נֶעְתַּר, ne'tar'), means "to be entreated," "to be prevailed upon," or "to accept prayer." This primitive root (or denominative from עֶתֶר, meaning "incense" or "abundance") implies a successful appeal to God, indicating that He allowed Himself to be moved by the actions taken by David and the people. It signifies a turning point where divine favor is restored, often after a period of affliction or judgment. In this context, it confirms that the specific actions—the execution of Saul's descendants as atonement for the Gibeonite covenant violation and the subsequent honorable burial—were acceptable to God, leading directly to the lifting of the famine. It highlights God's active engagement with human affairs and His readiness to respond to acts of justice and repentance.
  • land (Hebrew, ʼerets', H776): The Hebrew word אֶרֶץ (transliterated ʼerets'), from an unused root likely meaning "to be firm," refers broadly to the earth, or more specifically, to a country, field, or ground. In this verse, "land" refers to the territory of Israel, which had been afflicted by a three-year famine. The phrase "God was intreated for the land" signifies that the divine judgment (the famine) was lifted, and the land's fruitfulness and well-being were restored. This connection between the spiritual state of the people and the physical condition of their land is a recurring theme in the Old Testament, emphasizing God's sovereignty over creation and His direct involvement in the prosperity or affliction of His covenant people.

Verse Breakdown

  • "And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father:" This clause details the central, climactic action: the proper and dignified burial of King Saul and his son Jonathan. Crucially, this burial also included the bones of the seven executed descendants of Saul, which David had meticulously retrieved along with Saul and Jonathan's remains from Jabesh-Gilead. The specific location, "the country of Benjamin in Zelah, in the sepulchre of Kish his father," emphasizes the return to their ancestral homeland and family tomb. This act was deeply significant in ancient Israel, providing dignity, closure, and a proper resting place for the deceased, especially for a royal family. It symbolized the restoration of honor to Saul's house and the reconciliation of the kingdom, bringing peace to the troubled royal line.
  • "and they performed all that the king commanded." This phrase underscores King David's meticulous involvement, authority, and leadership in the process of reconciliation. David's command was not merely to bury, but to gather all the bones—Saul, Jonathan, and the seven executed men—and inter them together in the ancestral tomb. This demonstrates David's profound respect for Saul (as God's anointed) and Jonathan (due to their covenant of friendship), as well as his commitment to fulfilling the precise requirements for divine reconciliation. The obedience of his servants highlights the successful and complete execution of his righteous decree, ensuring that no detail was overlooked in the pursuit of God's favor.
  • "And after that God was intreated for the land." This concluding statement reveals the divine response and the ultimate purpose of the entire narrative arc. The three-year famine, a direct consequence of Saul's unatoned sin, ceased only after the specific acts of atonement (the execution of the descendants) and profound reverence (the honorable burial) were completed. The phrase "God was intreated" signifies that God's wrath was appeased, His favor was restored, and the land was healed from its barrenness. This establishes a clear cause-and-effect relationship between human actions (justice, repentance, and reverence) and divine blessing, emphasizing God's active involvement in the well-being of His people and their land, and His readiness to respond to acts of obedience and reconciliation.

Literary Devices

The verse employs several key literary devices to convey its profound message and underscore its significance. Narrative Resolution is the most prominent, as this verse provides the definitive and satisfying conclusion to the prolonged famine narrative. It expertly ties together all the preceding threads, from Saul's initial sin and the Gibeonites' retribution to Rizpah's poignant vigil, David's compassionate response, and finally, God's acceptance and the lifting of the curse. The phrase "And after that God was intreated for the land" functions as a clear Divine Intervention marker, explicitly stating that the cessation of the famine was a direct result of God's favorable response to the actions taken. The burial itself carries significant Symbolism, representing not only the honoring of the dead but also the restoration of cosmic and social order, the healing of a broken covenant, and the spiritual reconciliation of the nation with God. The return of the bones to the ancestral tomb in Benjamin symbolizes a return to proper order, a re-establishment of peace for the royal line, and the restoration of dignity to a house that had fallen into disrepute due to unrighteousness.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully illustrates the biblical principle that unaddressed sin, even from a previous generation, can have lasting and severe consequences, demanding a righteous response for reconciliation. It highlights God's justice in holding His people accountable for covenant violations, yet it also beautifully showcases His mercy and responsiveness to genuine acts of atonement, humility, and righteous leadership. David's actions, driven by both a desire to appease God and a deep respect for the deceased, demonstrate that true spiritual healing for a nation often requires confronting past wrongs and meticulously restoring what has been broken. The lifting of the famine serves as a tangible sign of God's renewed favor, emphasizing that divine blessing is contingent upon obedience and adherence to His covenant principles. This narrative serves as a powerful reminder that God is not distant but actively engaged in the affairs of His people, willing to hear and heal when His terms are met, demonstrating His faithfulness to His own character and His covenant.

REFLECTION AND APPLICATION

2 Samuel 21:14 offers profound lessons for contemporary believers and communities, reminding us that unresolved sin, whether personal or corporate, can cast a long shadow, affecting not only individuals but also generations and entire communities. The famine's resolution underscores the importance of diligently seeking God's will when facing persistent challenges, understanding that some afflictions may be divine calls to address underlying issues of injustice, broken promises, or unconfessed sin. David's meticulous care for the dead, even those who were his adversaries, teaches us the importance of compassion, reconciliation, and honoring dignity, even in difficult circumstances. This narrative challenges us to consider what "bones" from our past—personal or communal—might need to be addressed, brought to light, and properly "buried" through acts of repentance, justice, and reconciliation. Ultimately, the verse provides a powerful testament to God's readiness to restore blessing when His people humble themselves, acknowledge wrongdoing, seek His face, and act in accordance with His justice and righteousness. It encourages us to be proactive in seeking reconciliation, both with God and with others, trusting that He is faithful to respond when we align our actions with His divine will.

Questions for Reflection

  • What "famines" or persistent challenges in my life or community might be linked to unaddressed sin or broken covenants, and how can I diligently seek God's will to resolve them?
  • How does David's example of honoring the dead and seeking reconciliation challenge my own attitudes towards those I might consider adversaries or those who have wronged me, prompting me towards acts of grace and justice?
  • In what ways can I, like the people of Israel, demonstrate humility, repentance, and righteousness so that God might be "intreated" for my circumstances, my family, or for the land/community I inhabit?

FAQ

Why did the famine last for three years, and what was its ultimate cause?

Answer: The famine lasted for three years because it was a divine judgment for King Saul's unprovoked and violent breaking of a solemn covenant made by Joshua with the Gibeonites (see Joshua 9). Despite the covenant being made centuries earlier, God held Israel accountable for the violation, demonstrating the enduring sanctity of oaths and the severe consequences of corporate sin. The famine persisted until the injustice was acknowledged and atoned for, which involved the execution of seven of Saul's descendants at the Gibeonites' request, followed by their proper burial along with Saul and Jonathan. This act of justice was necessary to appease God's wrath and restore the land's fruitfulness.

Why were Saul's descendants executed for his sin, and what does this say about divine justice?

Answer: The execution of Saul's descendants reflects the ancient Near Eastern and, at times, biblical concept of corporate responsibility, where the actions of a leader or a generation could have consequences for their descendants or the entire community. While the Bible also emphasizes individual accountability (e.g., Deuteronomy 24:16), there are instances where the consequences of grievous sin, especially covenant violations, extend beyond the immediate perpetrator. In this case, it served as a means of atonement for the broken covenant and the shedding of innocent Gibeonite blood, which had defiled the land (Numbers 35:33). This act of justice, though harsh to modern sensibilities, was deemed necessary to appease God's wrath and restore the land's fruitfulness, demonstrating that God's justice demands a reckoning for grave sins, particularly those involving covenant violation and bloodshed.

What does it mean that "God was intreated for the land," and how does this apply to believers today?

Answer: The phrase "God was intreated for the land" means that God was successfully appealed to, or that He allowed Himself to be moved by the actions taken by David and the people. It signifies that the atonement for Saul's sin and the subsequent acts of reverence (the proper burial of the deceased) were acceptable to God, leading to the lifting of the famine and the restoration of His favor. For believers today, this principle remains profoundly relevant. While we live under the New Covenant and are not bound by the same specific sacrificial laws, God still responds to humility, repentance, and righteous actions. When individuals or communities acknowledge sin, seek His face, and turn from wicked ways, God promises to hear from heaven, forgive their sin, and heal their land (see 2 Chronicles 7:14). It teaches us that God is responsive to sincere appeals and that our obedience and pursuit of justice play a role in experiencing His blessings and restoration, both personally and corporately.

CHRIST-CENTERED FULFILLMENT

The narrative of 2 Samuel 21:14, with its emphasis on atonement, divine judgment for sin, and the ultimate restoration of the land, powerfully foreshadows the perfect and definitive resolution found in Jesus Christ. The famine in Israel was a dire consequence of broken covenant and unatoned sin, requiring a sacrifice to appease divine justice. While the execution of Saul's descendants provided a temporary, limited atonement for a specific historical transgression, it pointed to the deeper, universal need for a definitive solution to humanity's pervasive sin problem. Jesus, as the Lamb of God who takes away the sin of the world, became the ultimate and final sacrifice, fulfilling all requirements of divine justice. His death on the cross was the perfect atonement, not merely for a specific national sin, but for the sins of all humanity, effectively "intreating" God for the entire world. Through His shed blood, the curse of sin that entered the world through Adam (Romans 5:12) was definitively addressed, and a new covenant of grace was established. Just as the proper burial of Saul and Jonathan brought peace and closure to Israel, Christ's burial and resurrection signify the victory over death and sin, bringing eternal peace and reconciliation to all who believe. He is the one through whom we are brought near by the blood of Christ, and through whom the "land" of our hearts and lives can be truly healed and restored to God's favor, ushering in the new heavens and new earth where righteousness dwells.

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Commentary on 2 Samuel 21 verses 10–14

Here we have, I. Saul's sons not only hanged, but hanged in chains, their dead bodies left hanging, and exposed, till the judgment ceased, which their death was to turn away, by the sending of rain upon the land. They died as sacrifices, and thus they were, in a manner, offered up, not consumed all at once by fire, but gradually by the air. They died as anathemas, and by this ignominious usage they were represented as execrable, because iniquity was laid upon them. When our blessed Saviour was made sin for us he was made a curse for us. But how shall we reconcile this with the law which expressly required that those who were hanged should be buried on the same day? Deu 21:23. One of the Jewish rabbin wishes this passage of story expunged, that the name of God might be sanctified, which, he thinks, is dishonoured by his acceptance of that which was a violation of his law: but this was an extraordinary case, and did not fall within that law; nay, the very reason for that law is a reason for this exception. he that is thus left hanged is accursed; therefore ordinary malefactors must not be so abused; but therefore these must, because they were sacrificed, not to the justice of the nation, but for the crime of the nation (no less a crime than the violation of the public faith) and for the deliverance of the nation from no less a judgment than a general famine. Being thus made as the off-scouring of all things, they were made a spectacle to the world (Co1 4:9, Co1 4:13), God appointing, or at least allowing it.

II. Their dead bodies watched by Rizpah, the mother of two of them, Sa2 21:10. It was a great affliction to her, now in her old age, to see her two sons, who, we may suppose, had been a comfort to her, and were likely to be the support of her declining years, cut off in this dreadful manner. None know what sorrows they are reserved for. She may not see them decently interred, but they shall be decently attended. She attempts not to violate the sentence passed upon them, that they should hang there till God sent rain; she neither steals nor forces away their dead bodies, though the divine law might have been cited to bear her out; but she patiently submits, pitches a tent of sackcloth near the gibbets, where, with her servants and friends, she protects the dead bodies from birds and beasts of prey. Thus, 1. She indulged her grief, as mourners are too apt to do, to no good purpose. When sorrow, in such cases, is in danger of growing excessive, we should rather study how to divert and pacify it than how to humour and gratify it. Why should we thus harden ourselves in sorrow? 2. She testified her love. Thus she let the world know that her sons died, not for any sin of their own, not as stubborn and rebellious sons, whose eye had despised to obey their mother; if that had been the case, she would have suffered the ravens of the valley to pick it out and the young eagles to eat it, Pro 30:17. But they died for their father's sin and therefore her mind could not be alienated from them by their hard fate. Though there is not remedy, but they must die, yet they shall die pitied and lamented.

III. The solemn interment of their dead bodies, with the bones of Saul and Jonathan, in the burying-place of their family. David was so far from being displeased at what Rizpah had done that he was himself stirred up by it to do honour to the house of Saul, and to these branches of it among the rest; thus it appeared that it was not out of any personal disgust to the family that he delivered them up, and that he had not desired the woeful day, but that he was obliged to do it for the public good. 1. He now bethought himself of removing the bodies of Saul and Jonathan from the place where the men of Jabesh-Gilead had decently, but privately and obscurely, interred them, under a tree, Sa1 31:12, Sa1 31:13. Though the shield of Saul was vilely cast away, as if he had not been anointed with oil, yet let not royal dust be lost in the graves of the common people. Humanity obliges us to respect human bodies, especially of the great and good, in consideration both of what they have been and what they are to be. 2. With them he buried the bodies of those that were hanged; for, when God's anger was turned away, they were no longer to be looked upon as a curse, Sa2 21:13, Sa2 21:14. When water dropped upon them out of heaven (Sa2 21:10), that is, when God sent rain to water the earth (which perhaps was not many days after they were hung up), then they were taken down, for then it appeared that God was entreated for the land. When justice is done on earth vengeance from heaven ceases. Through Christ, who was hanged on a tree and so made a curse for us, to expiate our guilt (though he was himself guiltless), God is pacified, and is entreated for us: and it is said (Act 13:29) that when they had fulfilled all that was written of him, in token of the completeness of the sacrifice and of God's acceptance of it, they took him down from the tree and laid him in a sepulchre.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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