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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
Second Samuel 21:9 meticulously records the solemn execution of seven male descendants of King Saul by the Gibeonites, an act orchestrated by King David to atone for Saul's grievous violation of a centuries-old covenant with them. This grim event, occurring precisely "in the beginning of barley harvest," was a divinely mandated expiation intended to lift a three-year famine plaguing Israel, underscoring the severe consequences of covenant infidelity and the necessity of divine justice to restore national well-being and agricultural productivity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to enhance its impact and meaning. The precise Chronological Detail ("in the beginning of barley harvest") serves not merely as a temporal marker but as a crucial thematic element, underscoring the urgency of the situation and the direct connection between the expiatory act and the breaking of the famine. This timing also creates a powerful Irony: the very season that should bring sustenance and life is instead marked by death and judgment, highlighting the severity of the curse. The phrase "before the LORD" functions as a powerful Theological Indicator, transforming a brutal execution into a sacred, divinely sanctioned act of justice and atonement, emphasizing God's active involvement and oversight. The number "seven" carries profound Symbolism, often representing completeness, perfection, or divine fullness, suggesting that the sacrifice of these seven lives was a full and sufficient expiation for the national sin. Finally, the public nature of the hanging on a "hill" provides a stark Visual Image, making the gravity of the covenant breach and the severity of divine justice undeniable to all who witnessed or heard of it.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the biblical principle that sin, particularly the breach of sacred covenants, has far-reaching and often intergenerational consequences. God's justice is not merely individual but can extend to the corporate body, as seen in the famine afflicting the entire nation due to Saul's unaddressed sin. The act of expiation, though harsh by modern standards, was a divinely mandated means of restoring righteousness and appeasing God's wrath, demonstrating His commitment to upholding His word and the sanctity of oaths. It underscores that God does not overlook unaddressed wrongs and that true reconciliation requires a reckoning with past transgressions. This narrative serves as a stark reminder of the gravity of sin and the necessity of atonement to restore broken fellowship with God and to remove curses from the land, ultimately leading to the restoration of divine blessing.
REFLECTION AND APPLICATION
While the specific judicial practices of ancient Israel, particularly those involving corporate punishment and expiation, differ significantly from contemporary legal systems and ethical frameworks, the underlying spiritual and moral principles of 2 Samuel 21:9 remain profoundly relevant. This passage serves as a powerful reminder that sin, especially the violation of sacred trusts and covenants, carries enduring consequences that can affect not only individuals but also communities and future generations. It challenges us to consider the ripple effects of our actions and the importance of addressing historical injustices and corporate sins that continue to plague societies, both nationally and within smaller communities or families. David's diligent inquiry of the Lord during a national crisis highlights the essential practice of seeking divine wisdom and understanding when facing difficult circumstances, rather than relying solely on human solutions or superficial remedies. Furthermore, the narrative reaffirms God's unwavering commitment to justice and His expectation that His people uphold righteousness, even when it involves confronting uncomfortable truths from the past and making costly sacrifices for the sake of reconciliation and healing. It compels us to examine areas in our lives and communities where unaddressed wrongs may be hindering blessing or perpetuating brokenness, urging us towards repentance, restitution, and reliance on God's redemptive work.
Questions for Reflection
FAQ
Why did innocent descendants have to die for Saul's sin?
Answer: This event reflects an ancient understanding of corporate solidarity and justice, where the actions of a leader or family head could have profound consequences for the entire lineage or nation. Saul's violation of a solemn covenant with the Gibeonites was not merely a personal offense but a national sin, bringing a curse (famine) upon all Israel. The execution of his descendants was a divinely mandated act of expiation to remove this curse and restore the nation's relationship with God. It was less about individual guilt in a modern sense and more about removing the stain of corporate sin and appeasing divine wrath to avert further judgment. Such acts, though difficult for modern sensibilities, were understood within the biblical framework as necessary to uphold the sanctity of God's covenants and ensure the well-being of the community. This concept is distinct from individual culpability, emphasizing the communal impact of sin and the need for a corporate remedy to restore national blessing.
What is the significance of the phrase "before the LORD"?
Answer: The phrase "before the LORD" (Hebrew: liphne Yahweh) is crucial. It signifies that the act of execution was not a mere human act of vengeance or a secular legal proceeding, but a solemn, religious ceremony performed in the sight and under the direct authority of God. It emphasizes that this was a divinely sanctioned act of justice and expiation, intended to remove the divine curse and restore the proper relationship between God and Israel. It underscores that God was actively involved in revealing the cause of the famine and dictating the terms of its resolution, making the execution a sacred, necessary act of atonement rather than simple retribution. This phrase transforms a violent act into a divinely ordained ritual, highlighting God's sovereignty and His demand for righteousness.
Why was the timing of the barley harvest important for this event?
Answer: The specific timing, "in the beginning of barley harvest," is highly significant because it directly links the expiatory act to the famine that had plagued Israel for three years. The barley harvest (late April/early May) was the first major harvest of the year, a critical period for food supply, and the ongoing famine would have made this time especially dire. By performing the expiation at this precise moment, the narrative powerfully connects the act of justice to the breaking of the famine and the expectation of renewed blessing and agricultural productivity. It underscores the urgency of appeasing God's wrath and the immediate, tangible consequence of the atonement in restoring the land's fruitfulness. This timing serves as a dramatic demonstration of God's immediate response to the expiation, bringing an end to the national suffering and signaling His renewed favor.
CHRIST-CENTERED FULFILLMENT
The grim scene in 2 Samuel 21:9, where the descendants of Saul are "hanged... before the LORD" as an expiation for a national sin, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The seven men bore the corporate curse of Saul's covenant-breaking, dying a public, shameful death to avert divine wrath from the nation and restore its well-being. This foreshadows the ultimate sacrifice of the Lamb of God, who takes away the sin of the world, Jesus, who, though innocent, became a curse for us, bearing the corporate sin of all humanity. Just as the hanged men were a public display of expiation, Christ's crucifixion on a tree, a symbol of curse according to Deuteronomy 21:23, publicly absorbed the curse of sin that hung over humanity (Galatians 3:13). Unlike the temporary and limited expiation offered by the deaths of Saul's descendants, Christ's death was a once-for-all, perfect atonement that permanently removed the curse of sin and reconciled humanity to God (Hebrews 9:26). Through His sacrifice, the true "harvest" of blessing, spiritual life, and eternal sustenance is brought forth, not just for a nation, but for all who believe, fulfilling the deepest longings for justice, reconciliation, and restoration that passages like 2 Samuel 21:9 only dimly anticipate.