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Commentary on 2 Samuel 21 verses 1–9
Here I. Were are told of the injury which Saul had, long before this, done to the Gibeonites, which we had no account of in the history of his reign, nor should we have heard of it here but that it came now to be reckoned for. The Gibeonites were of the remnant of the Amorites (Sa2 21:2), who by a stratagem had made peace with Israel, and had the public faith pledged to them by Joshua for their safety. We had the story Jos. 9, where it was agreed (v. 23) that they should have their lives secured, but be deprived of their lands and liberties, that they and theirs should be tenants in villanage to Israel. It does not appear that they had broken their part of the covenant, either by denying their service or attempting to recover their lands or liberties; nor was this pretended; but Saul, under colour of zeal for the honour of Israel, that it might not be said that they had any of the natives among them, aimed to root them out, and, in order to that, slew many of them. Thus he would seem wiser than his predecessors the judges, and more zealous for the public interest; and perhaps he designed it for an instance of his royal prerogative and the power which as king he assumed to rescind the former acts of government and to disannul the most solemn leagues. It may be, he designed, by this severity towards the Gibeonites, to atone for his clemency towards the Amalekites. Some conjecture that he sought to cut off the Gibeonites at the same time when he put away the witches (Sa1 28:3), or perhaps many of them were remarkably pious, and he sought to destroy them when he slew the priests their masters. That which made this an exceedingly sinful sin was that he not only shed innocent blood, but therein violated the solemn oath by which the nation was bound to protect them. See what brought ruin on Saul's house: it was a bloody house.
II. We find the nation of Israel chastised with a sore famine, long after, for this sin of Saul. Observe, 1. Even in the land of Israel, that fruitful land, and in the reign of David, that glorious reign, there was a famine, not extreme (for then notice would sooner have been taken of it and enquiry made into the cause of it), but great drought, and scarcity of provisions, the consequence of it, for three years together. If corn miss one year, commonly the next makes up the deficiency; but, if it miss three years successively, it will be a sore judgment; and the man of wisdom will by it hear God's voice crying to the country to repent of the abuse of plenty. 2. David enquired of God concerning it. Though he was himself a prophet, he must consult the oracle, and know God's mind in his own appointed way. Note, When we are under God's judgments we ought to enquire into the grounds of the controversy. Lord, show me wherefore thou contendest with me. It is strange that David did not sooner consult the oracle, not till the third year; but perhaps, till then, he apprehended it not to be an extraordinary judgment for some particular sin. Even good men are often slack and remiss in doing their duty. We continue in ignorance, and under mistake, because we delay to enquire. 3. God was ready in his answer, though David was slow in his enquiries: It is for Saul. Note, God's judgments often look a great way back, which obliges us to do so when we are under his rebukes. It is not for us to object against the people's smarting for the sin of their king (perhaps they were aiding and abetting), nor against this generation's suffering for the sin of the last God often visiteth the sins of the fathers upon the children, and his judgments are a great deep. He gives not account of any of his matters. Time does not wear out the guilt of sin; nor can we build hopes of impunity upon the delay of judgments. There is no statute of limitation to be pleaded against God's demands. Nullum tempus occurrit Deo - God may punish when he pleases.
III. We have vengeance taken upon the house of Saul for the turning away of God's wrath from the land, which, at present, smarted for his sin.
1.David, probably by divine direction, referred it to the Gibeonites themselves to prescribe what satisfaction should be given them for the wrong that had been done them, Sa2 21:3. They had many years remained silent, had not appealed to David, nor given the kingdom any disturbance with their complaints or demands; and now, at length, God speaks for them (I heard not, for thou wilt hear, Psa 38:14, Psa 38:15); and they are recompensed for their patience with this honour, that they are made judges in their own case, and have a blank given them to write their demands on: What you shall say, that will I do (Sa2 21:4), that atonement may be made, and that you may bless the inheritance of the Lord, Sa2 21:3. It is sad for any family or nation to have the prayers of oppressed innocency against them, and therefore the expense of a just restitution is well bestowed for the retrieving of the blessing of those that were ready to perish, Job 29:13. "My servant Job, whom you have wronged, shall pray for you," says God, "and then I will be reconciled to you, and not till then." Those understand not themselves that value not the prayers of the poor and despised.
2.They desired that seven of Saul's posterity might be put to death, and David granted their demand. (1.) They required no silver, nor gold, Sa2 21:4. Note, Money is no satisfaction for blood, see Num 35:31-33. It is the ancient law that blood calls for blood (Gen 9:6); and those over-value money and under-value life, that sell the blood of their relations for corruptible things, such as silver and gold. The Gibeonites had now a fair opportunity to get a discharge from their servitude, in compensation for the wrong done them, according to the equity of that law (Exo 21:26), If a man strike out his servant's eye, he shall let him go free for his eye's sake. But they did not insist on this; though the covenant was broken on the other side, it should not be broken on theirs. They were Nethinim, given to God and his people Israel, and they would not seem weary of the service. (2.) They required no lives but of Saul's family. He had done them the wrong, and therefore his children must pay for it. We sue the heirs for the parents' debts. Men may not extend this principle so far as life, Deu 24:16. The children in an ordinary course of law, shall never be put to death for the parents. But this case of the Gibeonites was altogether extraordinary. God had made himself an immediate party to the cause and no doubt put it into the heart of the Gibeonites to make this demand, for he owned what was done (Sa2 21:14), and his judgments are not subject to the rules which men's judgments must be subject to. Let parents take heed of sin, especially the sin of cruelty and oppression, for their poor children's sake, who may be smarting for it by the just hand of God when they themselves are in their graves. Guilt and a curse are a bad entail upon a family. It should seem, Saul's posterity trod in his steps, for it is called a bloody house; it was the spirit of the family, and therefore they are justly reckoned with for his sin, as well as for their own. (3.) They would not impose it upon David to do this execution: Thou shalt not for us kill any man (Sa2 21:4), but we will do it ourselves, we will hang them up unto the Lord (Sa2 21:6), that if there were any hardship in it, they might bear the blame, and not David or his house. By our old law, if a murderer had judgment given against him upon an appeal, the relations that appealed had the executing of him. (4.) They did not require this out of malice against Saul or his family (had they been revengeful, they would have moved it themselves long before), but out of love to the people of Israel, whom they saw plagued for the injury done to them: "We will hang them up unto the Lord (Sa2 21:6), to satisfy his justice, not to gratify any revenge of our own - for the good of the public, not for our own reputation." (5.) The nomination of the persons they left to David, who took care to secure Mephibosheth for Jonathan's sake, that, while he was avenging the breach of one oath, he might not himself break another (Sa2 21:7); but he delivered up two of Saul's sons whom he had by a concubine, and five of his grandsons, whom his daughter Merab bore to Adriel (Sa1 18:19), but his daughter Michal brought up, Sa2 21:8. Now Saul's treachery was punished, in giving Merab to Adriel, when he had promised her to David, with a design to provoke him. "It is a dangerous matter," says bishop Hall upon this, "to offer injury to any of God's faithful ones; if their meekness have easily remitted it, their God will not pass it over without a severe retribution, though it may be long first." (6.) The place, time, and manner, of their execution, all added to the solemnity of their being sacrificed to divine justice. [1.] They were hanged up, as anathemas, under a peculiar mark of God's displeasure; for the law had said, He that is hanged is accursed of God, Deu 21:23; Gal 3:13. Christ being made a curse for us, and dying to satisfy for our sins and to turn away the wrath of God, became obedient to this ignominious death. [2.] They were hanged up in Gibeah of Saul (Sa2 21:6), to show that it was for his sin that they died. They were hanged, as it were, before their own door, to expiate the guilt of the house of Saul; and thus God accomplished the ruin of that family, for the blood of the priests, and their families, which, doubtless, now came in remembrance before God, and inquisition was made for it, Psa 9:12. Yet the blood of the Gibeonites only is mentioned, because that was shed in violation of a sacred oath, which, though sworn long before, though obtained by a wile, and the promise made to Canaanites, yet is thus severely reckoned for. The despising of the oath, and breaking of the covenant, will be recompensed on the head of those who thus profane God's sacred name, Eze 17:18, Eze 17:19. And thus God would show that with him rich and poor meet together. Even royal blood must go to atone for the blood of the Gibeonites, who were but the vassals for the congregation. [3.] They were put to death in the days of harvest (Sa2 21:9), at the beginning of harvest (Sa2 21:10), to show that they were thus sacrificed for the turning sway of that wrath of God which had withheld from them their harvest-mercies for some years past, and to obtain his favour in the present harvest. Thus there is no way of appeasing God's anger but by mortifying and crucifying our lusts and corruptions. In vain do we expect mercy from God, unless we do justice upon our sins. Those executions must not be complained of as cruel which have become necessary to the public welfare. Better that seven of Saul's bloody house be hanged than that all Israel be famished.
The Gibeonites met the children of Israel, and although other nations were slaughtered, they were kept for hewers of wood and drawers of water. And of such value were they in God’s eyes that the family of Saul was destroyed for the wrong done to them. Where would you put them? Among the goats? But they were not slain, and they were avenged by the determination of God. Among the sheep? But holy Scripture says they were not of the same merit as the Israelites. You see then that they do indeed stand on the right hand but are of a far inferior grade.
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SUMMARY
During a severe three-year famine in Israel, King David sought divine counsel and discovered the cause: God's judgment upon Saul's house for his treacherous and bloody violation of Israel's ancient covenant with the Gibeonites. In response to the Gibeonites' demand for justice, approved by the Lord, this verse records their request for seven of Saul's male descendants to be executed and publicly displayed "unto the LORD" in Saul's hometown of Gibeah, a request to which King David, recognizing the necessity of appeasing divine wrath and cleansing the land of bloodguilt, assented.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound message. Irony is prominently displayed in the parenthetical phrase "[whom] the LORD did choose," starkly highlighting the tragic contrast between Saul's divine election as king and his subsequent actions that led to such a devastating outcome for his descendants and the nation. Symbolism is deeply embedded throughout the narrative; the three-year famine itself symbolizes divine judgment and the pollution of the land due to unaddressed sin. The act of "hanging them up unto the LORD" in Gibeah symbolizes the public expiation of bloodguilt and the ritual cleansing of the land, with Gibeah itself becoming a powerful symbol of the locus of Saul's transgression and its ultimate reckoning. The narrative also uses juxtaposition by implicitly contrasting David's covenant fidelity (demonstrated by his sparing Mephibosheth due to his oath with Jonathan in 2 Samuel 21:7) with Saul's egregious covenant infidelity to the Gibeonites, underscoring the theme of righteous leadership versus failed leadership and the differing consequences of their choices.
THEOLOGICAL AND THEMATIC CONNECTIONS
This challenging passage profoundly illustrates God's unyielding holiness and justice, demonstrating that covenant fidelity is paramount and that unaddressed sin, especially that which pollutes the land, demands a severe reckoning. The famine serves as a tangible manifestation of divine displeasure, compelling the nation to confront the deep-seated bloodguilt incurred by Saul's actions. The Gibeonites' demand, sanctioned by God, underscores the principle that justice must be served to restore righteousness and remove the curse from the land. This corporate punishment, though difficult to reconcile with modern sensibilities, highlights the ancient Israelite understanding of collective responsibility and the ripple effects of a leader's sin upon the entire community. Ultimately, it points to the absolute necessity of atonement for sin to restore relationship with a holy God and to re-establish the purity of the land and the people.
REFLECTION AND APPLICATION
This passage, though stark and difficult, offers profound lessons for contemporary reflection. It reminds us that sin, particularly the breach of sacred commitments and the perpetration of injustice, carries long-lasting consequences that can extend beyond the immediate perpetrators, impacting communities and even future generations. It challenges us to consider where unaddressed injustices or broken promises might be causing spiritual or social "famines" in our own lives, families, or societies. The narrative underscores the importance of integrity, accountability, and the courage to confront difficult truths for the sake of true reconciliation and healing. It calls leaders to a profound sense of responsibility, recognizing that their decisions have far-reaching implications, and that upholding justice and God's standards must sometimes override personal sentiment or political expediency. Ultimately, it directs our gaze to the divine demand for justice and the necessity of atonement, prompting us to consider how we participate in seeking justice and promoting healing in a world still scarred by sin, remembering that God's character demands righteousness and that true peace comes from addressing the roots of injustice.
Questions for Reflection
FAQ
Why did God demand such a harsh penalty for Saul's sin, punishing his descendants?
Answer: This passage highlights the profound seriousness of covenant violation and bloodguilt in ancient Israelite theology. Saul's unprovoked slaughter of the Gibeonites was not merely a political misstep but a sacrilegious breach of an oath made before God, polluting the land. The famine was a divine judgment, indicating that the land was defiled and required atonement. While individual accountability is emphasized elsewhere in Scripture (e.g., Deuteronomy 24:16), in cases of national bloodguilt, particularly involving the royal house, the consequences could extend to the lineage as a public act of cleansing and a demonstration of God's absolute justice. This was not about punishing innocent individuals for personal sin, but about removing a corporate curse that afflicted the entire nation due to a severe, unatoned transgression by its former king, thereby restoring divine favor and ending the famine.
Was this an act of human sacrifice?
Answer: No, this was not human sacrifice in the pagan sense of offering a life to appease a deity. Instead, it was an execution for a capital crime (murder and a severe breach of covenant), followed by a public display of the bodies. The phrase "hang them up unto the LORD" indicates that the act was understood as a divinely sanctioned act of justice and propitiation, intended to cleanse the land of bloodguilt and remove the famine. The Law of Moses strictly forbade human sacrifice (Deuteronomy 18:10), and this event should be interpreted within the legal and theological framework of capital punishment and the removal of land pollution, not as a pagan ritual. The bodies were hung as a sign of being under a curse, a public declaration of divine judgment being carried out and the curse being lifted from the land.
Why were Saul's innocent descendants punished for his sin?
Answer: This aspect of the narrative is challenging for modern readers and requires understanding ancient Israelite concepts of corporate solidarity. The actions of a king were considered to have profound implications for his entire lineage and the nation he represented. The famine was a national calamity, and the Gibeonites' demand, sanctioned by God, was for a public act of atonement by the house that had incurred the bloodguilt. It was a visible demonstration that the curse on the land, stemming from Saul's unatoned sin, was being addressed at its source. While the Old Testament also emphasizes individual accountability, there are instances where the consequences of severe, unatoned sin, particularly those that pollute the land or involve a leader, extend corporately to the family or nation until justice is publicly served and the land is cleansed. This was a unique case of national bloodguilt requiring a public, corporate expiation.
CHRIST-CENTERED FULFILLMENT
The grim justice enacted in 2 Samuel 21:6, where descendants bear the consequences of a forefather's sin to cleanse the land, powerfully foreshadows the ultimate and perfect atonement found in Jesus Christ. The Gibeonites' demand for the hanging of Saul's sons "unto the LORD" resonates with the curse associated with being "hanged on a tree" in Deuteronomy 21:22-23. This curse, borne by those who were executed for grave offenses, finds its ultimate fulfillment in Christ, who, though innocent, became a curse for us. As Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree.'" The bloodguilt that polluted the land of Israel and demanded a specific, public atonement finds its complete and final resolution in the shed blood of Jesus. He is the Lamb of God who takes away the sin of the world, bearing the corporate sin of humanity on the cross. His perfect sacrifice, once for all, fully satisfied God's righteous demands for justice (Romans 3:25-26), cleansing not just a land from bloodguilt, but humanity from the stain of sin, making true reconciliation and eternal life possible for all who believe (Hebrews 9:22). While the seven sons died for the corporate sin of Saul's house, Jesus died as the innocent One, the only perfect sacrifice, to atone for the sins of all humanity, providing a permanent solution to the problem of sin and its curse.