2 Samuel 21:2

KJV

And the king called the Gibeonites, and said unto them; (now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

KJV (with Strong's)

And the king {H4428} called {H7121} the Gibeonites {H1393}, and said {H559} unto them;(now the Gibeonites {H1393} were not of the children {H1121} of Israel {H3478}, but of the remnant {H3499} of the Amorites {H567}; and the children {H1121} of Israel {H3478} had sworn {H7650} unto them: and Saul {H7586} sought {H1245} to slay {H5221} them in his zeal {H7065} to the children {H1121} of Israel {H3478} and Judah {H3063}.)

Complete Jewish Bible

The king summoned the Giv'onim and said to them - these Giv'onim were not part of the people of Isra'el but from the remnant of the Emori; and the people of Isra'el had sworn to them; but Sha'ul, in his zeal for the people of Isra'el and Y'hudah, had sought to exterminate them -

Berean Standard Bible

At this, David summoned the Gibeonites and spoke to them. (Now the Gibeonites were not Israelites, but a remnant of the Amorites. The Israelites had taken an oath concerning them, but in his zeal for Israel and Judah, Saul had sought to kill them.)

American Standard Version

And the king called the Gibeonites, and said unto them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal for the children of Israel and Judah);

Commentary

### SUMMARY
This verse serves as the essential explanatory background for the three-year famine afflicting Israel during David's reign, revealing it to be divine judgment for King Saul's egregious violation of a centuries-old sacred covenant with the Gibeonites. It meticulously clarifies the Gibeonites' identity as non-Israelite Amorites, highlights the solemn oath sworn to them by Joshua and the Israelite leaders, and exposes Saul's misguided "zeal" that led him to attempt their annihilation, thereby incurring profound national bloodguilt and defiling the land.

### CONTEXT
* **Literary Context:** This verse immediately follows the opening statement of a severe three-year famine afflicting Israel, which prompts King David to inquire of the Lord. The Lord's response, "It is for Saul and for his bloody house, because he put the Gibeonites to death" ([2 Samuel 21:1](/2_samuel/21-1 "2 Samuel 21:1 - The Famine and Saul's Sin")), sets the stage. Verse 2 functions as a crucial parenthetical explanation, providing the indispensable historical and theological background necessary for the reader to grasp the profound gravity of Saul's transgression. It meticulously details *who* the Gibeonites were, *what* covenant had bound them to Israel, and *why* Saul's actions constituted such a severe breach of divine and human law. This detailed exposition not only justifies the severe divine judgment (the famine) but also prepares the reader for David's subsequent actions to atone for the national sin and appease divine wrath, leading into the Gibeonites' demand for retribution and its eventual fulfillment later in the chapter.
* **Historical & Cultural Context:** The Gibeonites were a remnant of the Amorites, one of the Canaanite peoples inhabiting the land prior to the Israelite conquest. Their presence within the Israelite territory was not a result of conquest but of a cunning deception during Joshua's time, where they secured a peace treaty by pretending to be from a distant land ([Joshua 9:3-15](/joshua/9-3-15 "Joshua 9:3-15 - The Gibeonite Deception")). Despite discovering the trick, the Israelite leaders, including Joshua, honored their oath, which they had sworn "by the Lord God of Israel" ([Joshua 9:19](/joshua/9-19 "Joshua 9:19 - Israel's Oath to Gibeon")). This episode underscores the supreme sanctity of oaths in the ancient Near East, especially those invoked in the name of a deity, as breaking such an oath was considered a direct affront to the divine guarantor. Centuries later, King Saul, likely in an attempt to consolidate power, unify the nation, or purify Israel from foreign elements, acted out of a misguided "zeal" to annihilate the Gibeonites. This act of shedding innocent blood and violating a sacred, divinely-sanctioned covenant brought "bloodguilt" upon the land and the nation, which, according to Mosaic Law, defiled the land and required atonement ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defilement by Bloodshed")).
* **Key Themes:** This verse profoundly contributes to several key themes within 2 Samuel and broader biblical theology. Firstly, it underscores the **Sanctity of Oaths and Covenants**. God holds oaths made in His name with the utmost seriousness, demonstrating that breaking such a covenant, even centuries later, incurs severe national consequences. This principle is echoed throughout Scripture, emphasizing the importance of integrity in one's word, as seen in [Psalm 15:4](/psalms/15-4 "Psalm 15:4 - Keeping Oaths"), which praises the one who keeps an oath even to his own hurt. Secondly, it powerfully illustrates the danger of **Misguided Zeal**. Saul's "zeal" was not rooted in divine command or justice but in a human, perhaps nationalistic, ambition that disregarded established divine commitments. This demonstrates that fervent intentions or strong passion do not justify actions that contradict God's character or previous divine covenants, leading to grave sin and disaster, much like the zeal without knowledge described in [Romans 10:2](/romans/10-2 "Romans 10:2 - Israel's Zeal Without Knowledge"). Lastly, the famine serves as a clear indication of **National Guilt and Divine Justice**. God held the entire nation accountable for the actions of its king, especially when those actions involved breaking a sacred oath and shedding innocent blood. This concept of corporate responsibility is significant in Old Testament theology, illustrating how the sins of leaders or a portion of the populace can affect the whole community, demanding national atonement and reconciliation with God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Gibeonites (Hebrew, _Gibʻônîy'_):** This term (H1393) refers to the inhabitants of Gibeon, a Hivite (a sub-group of Amorites) city in Canaan. Their unique status within Israel, as non-Israelites who had secured a life-preserving covenant through deception, made them a test case for Israel's faithfulness to their oaths. Their continued existence under Israelite protection was a testament to the sanctity of the oath sworn by Joshua, making Saul's attack a direct affront to this established, divinely-sanctioned agreement.
* **sworn (Hebrew, _shâbaʻ'_):** Derived from the primitive root (H7650) meaning "to seven oneself," by implication "to swear" or "to take an oath." This term denotes a solemn, binding commitment, often involving an appeal to God as a witness and guarantor. The breaking of such an oath, particularly one made "before the Lord" as in [Joshua 9:19](/joshua/9-19 "Joshua 9:19 - Israel's Oath to Gibeon"), was considered a direct offense against God Himself, incurring divine wrath and national consequences.
* **zeal (Hebrew, _qânâʼ'_):** This primitive root (H7065) describes an intense, passionate emotion, which can manifest as jealousy, rivalry, or fervent devotion. In Saul's case, his "zeal to the children of Israel and Judah" was a misguided and unrighteous fervor. While seemingly aimed at national benefit or purity, it led him to violate a sacred covenant and shed innocent blood, demonstrating that zeal, when not aligned with God's character, justice, and commands, can be destructive, sinful, and ultimately self-defeating.

#### Verse Breakdown
* **"And the king called the Gibeonites, and said unto them;":** This initial clause sets the immediate scene in David's reign, indicating his direct engagement with the affected party (the Gibeonites) to ascertain the specific cause of the divine judgment (the famine) that had afflicted Israel for three years. It highlights David's responsibility as king to seek God's will, understand the nature of the national sin, and initiate a process of reconciliation and atonement.
* **"(now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites;":** This parenthetical statement provides crucial background information. It clarifies the ethnic identity of the Gibeonites as non-Israelite, specifically a surviving group of the Amorites (a prominent Canaanite people). This detail emphasizes their vulnerable, minority status within Israel and the historical context of their presence, which was not by conquest and assimilation, but by a unique, ancient covenant.
* **"and the children of Israel had sworn unto them:":** This is the pivotal point of the verse, explicitly stating the existence and validity of the ancient, sacred covenant between Israel and the Gibeonites. This oath, made centuries earlier by Joshua and the leaders of Israel, provided divine protection to the Gibeonites and made any aggression against them a direct violation of Israel's solemn commitment, made in the name of their God.
* **"and Saul sought to slay them in his zeal to the children of Israel and Judah.)":** This final clause pinpoints the specific sin and the motivation behind it. King Saul's attempt to annihilate the Gibeonites, driven by a "zeal" for the welfare, purity, and perhaps territorial expansion of Israel and Judah, directly contravened the ancient oath. This highlights how human zeal, even when seemingly for God or nation, can lead to grave sin if it disregards established divine commands, sacred covenants, and fundamental principles of justice and mercy.

#### Literary Devices
The verse effectively employs several literary devices to convey its profound theological message. **Parenthesis** is prominently used, as the entire second half of the verse, "now the Gibeonites...and Judah," functions as a crucial explanatory interjection. This structural device interrupts the immediate narrative of David's inquiry to provide essential historical and theological background, ensuring the reader fully grasps the gravity of Saul's sin and the divine rationale for the famine. There is also a strong element of **juxtaposition**, contrasting the ancient, divinely-sanctioned oath made by "the children of Israel" with Saul's later attempt to "slay them in his zeal." This highlights the profound breach of covenant and the stark difference between the faithfulness of earlier generations (in honoring the oath despite deception) and Saul's destructive, misguided zeal. Finally, an underlying **irony** pervades Saul's "zeal to the children of Israel and Judah." What he intended as an act of purification or strengthening for his nation ultimately brought divine judgment and severe suffering (the famine) upon that very nation, demonstrating that human intentions, however fervent, cannot override divine law without dire consequences.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores the profound theological principle of divine faithfulness to covenants and the severe consequences of their violation. God's justice is not bound by human timelines; a sin committed centuries prior can still bring judgment if unatoned, demonstrating His unwavering commitment to His word and the integrity of oaths made in His name. It also highlights the danger of misguided zeal, demonstrating that even actions seemingly undertaken for national or religious purity are condemned if they contradict God's established commands, character, and justice. The corporate nature of sin and judgment in the Old Testament is vividly portrayed, where the sin of a leader can bring suffering upon the entire community, necessitating national atonement and a restoration of righteousness.

* [Joshua 9:15-20](/joshua/9-15-20 "The Gibeonite Covenant and Its Preservation")
* [Psalm 15:4](/psalms/15-4 "The Righteous Person Keeps Oaths")
* [Numbers 35:33](/numbers/35-33 "The Defilement of Land by Bloodshed")

### REFLECTION AND APPLICATION
This passage serves as a potent reminder for believers today about the sanctity of our words and commitments. Just as God held Israel accountable for an ancient oath, so too are we called to integrity in our promises, whether to God or to others. Our "yes" should mean yes, and our "no" should mean no, for anything more comes from the evil one ([Matthew 5:37](/matthew/5-37 "Matthew 5:37 - Let Your Yes Be Yes")). It challenges us to critically examine the source and direction of our "zeal." Is our passion truly aligned with God's character of justice, mercy, and truth, or is it a self-serving or misguided fervor that could lead to harm or injustice? True devotion must be accompanied by adherence to righteousness, ensuring that our actions truly honor God rather than merely serving human agendas. Furthermore, it prompts us to consider our corporate responsibility within our communities—how our actions, especially those of leaders, can impact the spiritual well-being and favor of God upon the whole. This calls us to pray for and hold our leaders accountable to righteous standards, and to actively participate in seeking justice and reconciliation within our spheres of influence.

#### Questions for Reflection
* **How seriously do I take my promises and commitments, both to God and to others, recognizing their lasting impact and the divine witness to them?**
* **In what areas of my life might my "zeal" or passion be misdirected or not fully aligned with God's character and commands of justice, mercy, and truth?**
* **How does the concept of corporate responsibility in this passage challenge my understanding of individual sin and its broader impact on my family, church, or community, prompting me to seek reconciliation?**

### FAQ
**Question? Why was the famine in David's time, not Saul's, if Saul committed the sin?**

Answer: The delay in divine judgment is a common biblical theme, often demonstrating God's patience and long-suffering, or allowing time for repentance, or simply that the consequences of sin are not always immediate. In this case, it highlights that the "bloodguilt" ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defilement of Land by Bloodshed")) remained on the land and the nation until it was addressed. It also emphasizes that God's justice is unwavering; sin will eventually be dealt with, even if the immediate perpetrator is no longer alive. The famine in David's reign forced the issue to be confronted and atoned for, demonstrating that unaddressed sin can continue to bear bitter fruit across generations, requiring the current leadership to seek atonement for past transgressions to restore divine favor.

**Question? What was the original covenant with the Gibeonites?**

Answer: The original covenant is detailed in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception and Covenant"). The Gibeonites, fearing the Israelites' destructive power, shrewdly deceived Joshua and the Israelite leaders into making a peace treaty with them. They pretended to be from a distant land, presenting themselves with worn-out clothes and stale provisions. Despite discovering the deception three days later, the Israelite leaders honored the oath they had sworn "by the Lord God of Israel" ([Joshua 9:19](/joshua/9-19 "Joshua 9:19 - Israel's Oath to Gibeon")), fearing divine wrath if they broke it. As a result, the Gibeonites were spared but became "hewers of wood and drawers of water for the congregation and for the altar of the Lord" ([Joshua 9:21](/joshua/9-21 "Joshua 9:21 - Gibeonites Become Servants"), [Joshua 9:27](/joshua/9-27 "Joshua 9:27 - Gibeonites as Servants of the Altar")). Saul's attempt to annihilate them was a direct and egregious violation of this divinely-sanctioned, centuries-old agreement, bringing national bloodguilt upon Israel.

### CHRIST-CENTERED FULFILLMENT
This narrative, steeped in the consequences of covenant-breaking and the shedding of innocent blood, powerfully foreshadows the ultimate solution found in Christ. Saul's misguided zeal, leading to the death of the Gibeonites and national judgment, contrasts sharply with the perfect zeal of Jesus, who, out of love for His people, did not break covenant but perfectly fulfilled it. The bloodguilt that defiled the land and brought famine upon Israel points to the universal reality of sin's defilement, which can only be cleansed by a perfect, atoning sacrifice. Just as innocent Gibeonite blood was shed, the innocent blood of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") was shed, not to bring judgment, but to atone for the sins of the world. Christ, unlike Saul, perfectly upheld God's righteous standards and covenants. He is the ultimate covenant-keeper, whose sacrifice on the cross not only cleanses the defilement of sin but also establishes a new and eternal covenant, superior to the old, written on hearts rather than stone tablets ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6-13 - The New Covenant")). Through His atoning work, the famine of spiritual death is overcome, and abundant life is offered to all who believe ([John 10:10](/john/10-10 "John 10:10 - Jesus Gives Abundant Life")), demonstrating God's ultimate justice and mercy perfectly reconciled in the person of Jesus Christ, who came not to destroy, but to give life and bring reconciliation between God and humanity ([2 Corinthians 5:18](/2_corinthians/5-18 "2 Corinthians 5:18-19 - Ministry of Reconciliation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 10:16

And he said, Come with me, and see my zeal for the LORD. So they made him ride in his chariot.

Joshua 9:3

¶ And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,

Joshua 9:21

And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.

Galatians 4:17

¶ They zealously affect you, [but] not well; yea, they would exclude you, that ye might affect them.

Romans 10:2

For I bear them record that they have a zeal of God, but not according to knowledge.

Deuteronomy 7:16

And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that [will be] a snare unto thee.

Luke 9:54

And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?