2 Samuel 21:5

KJV

And they answered the king, The man that consumed us, and that devised against us [that] we should be destroyed from remaining in any of the coasts of Israel,

KJV (with Strong's)

And they answered {H559} the king {H4428}, The man {H376} that consumed {H3615} us, and that devised {H1819} against us that we should be destroyed {H8045} from remaining {H3320} in any of the coasts {H1366} of Israel {H3478},

Complete Jewish Bible

They answered the king, "The man who ruined us, who schemed against us so that we would cease to exist anywhere in Isra'el's territory -

Berean Standard Bible

And they answered the king, “As for the man who consumed us and plotted against us to exterminate us from existing within any border of Israel,

American Standard Version

And they said unto the king, The man that consumed us, and that devised against us, that we should be destroyed from remaining in any of the borders of Israel,

Commentary

### SUMMARY
Second Samuel 21:5 records the Gibeonites' demand for justice from King David, identifying Saul as "the man that consumed us, and that devised against us [that] we should be destroyed from remaining in any of the coasts of Israel." This verse is central to understanding the severe bloodguilt incurred by Saul's violation of an ancient covenant, which had brought a three-year famine upon Israel. The Gibeonites' words underscore the malicious and premeditated nature of Saul's persecution, revealing his intent to utterly eradicate them from the land, thus setting the stage for the atonement required to lift God's judgment.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in 2 Samuel 21, which opens with a severe three-year famine afflicting Israel. When David inquires of the Lord, the divine response reveals the cause: "It is for Saul, and for his bloody house, because he slew the Gibeonites" ([2 Samuel 21:1](/2-samuel/21-1 "2 Samuel 21:1 - The Famine and Saul's Bloodguilt")). This revelation immediately establishes the gravity of Saul's unpunished crime. David then approaches the Gibeonites, asking what recompense they desire to make atonement. Their response in [2 Samuel 21:5](/2-samuel/21-5 "2 Samuel 21:5 - The Gibeonites' Accusation Against Saul") directly identifies Saul as the perpetrator and details the malicious intent behind his actions, setting the stage for the grim resolution that follows in the subsequent verses, where the Gibeonites demand the lives of seven of Saul's descendants as retribution.
* **Historical & Cultural Context:** The covenant between Israel and the Gibeonites, made during the time of Joshua, was a solemn oath sworn before the Lord ([Joshua 9:15](/joshua/9-15 "Joshua 9:15 - The Covenant with the Gibeonites")). In ancient Near Eastern cultures, such covenants, even if made under duress, were considered binding and sacred, with severe consequences for their violation. Saul's attempt to annihilate the Gibeonites, despite their status as covenant partners, was an act of profound treachery and a direct affront to God's name, by which the oath was sworn. The concept of "bloodguilt" (Hebrew: _damim_), particularly unatoned innocent blood, was believed to defile the land and bring divine judgment, often in the form of famine or pestilence ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Land Defiled by Blood")). The famine, therefore, was understood as a direct consequence of Saul's actions, demanding a specific form of justice to cleanse the land and restore divine favor.
* **Key Themes:** The passage powerfully underscores the theme of the **consequences of broken covenants**, highlighting God's unwavering commitment to justice and His holding even His chosen people accountable for solemn oaths. Saul's disregard for the Gibeonite covenant, driven by misguided zeal for Israel ([2 Samuel 21:2](/2-samuel/21-2 "2 Samuel 21:2 - Saul's Zeal Against the Gibeonites")), resulted in national suffering. This narrative also emphasizes the theme of **divine justice and the necessity of atonement**, demonstrating that God's righteousness demands a reckoning for unaddressed injustices, even across generations. The Gibeonites' description of Saul's actions as a deliberate "devised" plan to "destroy" them further highlights the theme of **malicious intent and persecution**, painting a picture of calculated cruelty rather than accidental harm, which amplifies the need for a just response.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Consumed (Hebrew, _kālâ'_):** The verb כִּלָּנוּ (_killanu_), derived from _kālâ'_, means "to complete, to finish, to bring to an end, to consume, to destroy." In this context, it conveys a sense of utter destruction, termination, or annihilation. The Gibeonites are not merely saying Saul oppressed them, but that he sought their complete eradication, leaving nothing remaining. This strong verb emphasizes the severity and totality of Saul's aggressive actions against them.
* **Devised (Hebrew, _dāmâ'_):** The verb דִּמָּה (_dimmah_), derived from _dāmâ'_, means "to imagine, to devise, to purpose, to plan." It implies premeditation and a deliberate, calculated scheme. This is not an impulsive act but a thought-out strategy to eliminate the Gibeonites. The Gibeonites' use of this term highlights the malicious intent behind Saul's actions, indicating that his persecution was not accidental but a well-conceived plot aimed at their destruction.

#### Verse Breakdown
* **"And they answered the king":** This phrase establishes the Gibeonites' direct communication with David, indicating their authority to articulate the wrong done to them and their terms for reconciliation. Their answer is not a plea but a declaration of the injustice.
* **"The man that consumed us":** This refers unequivocally to King Saul. The Gibeonites accuse him directly of attempting to utterly destroy them, a violation of the sacred covenant that had granted them protection within Israel. This "consumption" implies not just killing, but a systematic effort to wipe out their presence.
* **"and that devised against us":** This clause emphasizes the premeditated and malicious nature of Saul's actions. It was not a spontaneous outburst but a deliberate plan, indicating a deep-seated hostility and a calculated effort to harm them. This underscores the moral culpability of Saul.
* **"[that] we should be destroyed from remaining in any of the coasts of Israel":** This specifies the ultimate goal of Saul's "devised" plan: the complete eradication of the Gibeonites from the land of Israel. It highlights the genocidal intent behind his actions, aiming to remove their very presence and memory from the territory, despite their covenantal status.

#### Literary Devices
The Gibeonites' statement in [2 Samuel 21:5](/2-samuel/21-5 "2 Samuel 21:5 - The Gibeonites' Accusation Against Saul") employs several powerful literary devices. The most prominent is **Accusation**, as the Gibeonites directly name Saul as the perpetrator of their suffering, providing a clear and unambiguous indictment. Their language also contains elements of **Hyperbole** or intense **Vivid Imagery** in the terms "consumed us" and "destroyed from remaining," which, while perhaps literally true in Saul's intent, serve to emphasize the profound and devastating impact of his actions. This vivid language paints a picture of complete annihilation, underscoring the depth of their suffering and the severity of Saul's crime. Furthermore, the phrase "devised against us" highlights **Intentionality**, portraying Saul's actions not as accidental but as a deliberate, malicious plot, thereby intensifying his culpability and the justness of the Gibeonites' demand for retribution.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the enduring theological principle of divine justice and the serious consequences of covenant violation. God is portrayed as one who remembers and acts upon broken oaths, even those made centuries prior, demonstrating His faithfulness to His word and His commitment to righteousness. The famine serves as a tangible manifestation of God's displeasure, indicating that unaddressed sin, particularly the shedding of innocent blood, defiles the land and disrupts the covenant relationship between God and His people. The Gibeonites' demand for justice is not merely an act of revenge but a necessary step in the process of atonement, highlighting the corporate responsibility of Israel for the sins of its leaders and the need for a just reckoning to restore harmony with God.

* [Joshua 9:15](/joshua/9-15 "Joshua 9:15 - The Covenant with the Gibeonites")
* [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Land Defiled by Blood")
* [Deuteronomy 21:8-9](/deuteronomy/21-8 "Deuteronomy 21:8-9 - Atonement for Innocent Blood")

### REFLECTION AND APPLICATION
The Gibeonites' poignant accusation in [2 Samuel 21:5](/2-samuel/21-5 "2 Samuel 21:5 - The Gibeonites' Accusation Against Saul") serves as a profound reminder that unaddressed injustices, particularly those involving the abuse of power and the breaking of sacred trusts, can have far-reaching and enduring consequences, even across generations. This narrative calls believers to a deep sense of accountability for past wrongs, both personal and corporate, urging us to seek reconciliation, pursue restorative justice, and acknowledge the ripple effects of our actions, especially those in leadership. It underscores the truth that God is a God of justice who sees and responds to the cries of the oppressed, and that true healing and blessing for a community often require confronting and atoning for historical sins. We are challenged to examine our own lives and communities for areas where justice is lacking or where past harms remain unaddressed, recognizing that God's faithfulness to His covenants extends to His expectation of our faithfulness to ours.

#### Questions for Reflection
* **In what ways might unaddressed injustices from the past, whether personal or communal, still be impacting us or our communities today?**
* **How does this passage challenge our understanding of accountability, especially for those in positions of leadership or authority?**
* **What steps can we take to pursue justice and reconciliation in situations where harm has been done, even if we were not the direct perpetrators?**
* **How does the Gibeonites' persistent memory of the wrong done to them inform our understanding of the importance of remembering and acknowledging historical injustices?**

### FAQ
**Why was Saul's action against the Gibeonites considered such a severe transgression?**

Answer: Saul's actions were severe because they constituted a direct violation of a solemn covenant sworn before the Lord by Joshua and the leaders of Israel centuries earlier ([Joshua 9:15](/joshua/9-15 "Joshua 9:15 - The Covenant with the Gibeonites")). In ancient Israel, a covenant was a sacred, binding agreement, often sealed with an oath in God's name. To break such an oath was to show contempt for God's holiness and faithfulness. Furthermore, Saul's intent was to "consume" and "destroy" the Gibeonites from the land, an act of attempted genocide against a people under divine protection, driven by misguided zeal ([2 Samuel 21:2](/2-samuel/21-2 "2 Samuel 21:2 - Saul's Zeal Against the Gibeonites")). This unprovoked shedding of innocent blood resulted in "bloodguilt" that defiled the land and brought divine judgment, specifically the famine, upon all Israel ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Land Defiled by Blood")).

### CHRIST-CENTERED FULFILLMENT
The narrative of 2 Samuel 21:5, with its focus on unatoned bloodguilt, covenant violation, and the resulting divine judgment, powerfully foreshadows the ultimate solution found in Jesus Christ. The famine in Israel was a consequence of sin that defiled the land, demanding a specific atonement to restore peace and blessing. This points to the profound truth that all sin incurs a "bloodguilt" before a holy God, separating humanity from Him and bringing spiritual death and judgment. Just as the Gibeonites' cry for justice required a specific, albeit grim, reckoning, so too did humanity's sin require a perfect, once-for-all sacrifice. Jesus, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly fulfills this need for atonement. His shed blood on the cross is the ultimate payment for sin, cleansing not only the individual conscience but also addressing the cosmic "bloodguilt" that afflicts creation ([Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ")). Through His new covenant in His blood ([Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in His Blood")), Christ establishes a lasting peace and reconciliation, not through the death of others, but through His own perfect, substitutionary sacrifice, thereby fulfilling all demands of divine justice and restoring humanity to fellowship with God, breaking the curse of sin and death forever ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood There Is No Forgiveness")).

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 Samuel 21:1

¶ Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the Gibeonites.

Daniel 9:26

And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.

Esther 9:24

Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that [is], the lot, to consume them, and to destroy them;

Esther 9:25

But when [Esther] came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

Matthew 7:2

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.