Chap. 2Sa 21:1-11<\/span>. A Three Years Famine for Saul’s massacre of the Gibeonites. The Execution of Saul’s sons<\/p>\n 1<\/strong>. Then there was a famine<\/em> ] Render, And there was a famine.<\/strong> There is no adverb of time marking chronological connexion with the foregoing narrative. In Palestine a famine was the almost certain consequence of a failure of the winter rains, on which both cornfields and pasturage depend. See 1Ki 18:2<\/span>; Joe 1:8-20<\/span>; for famine as the result of drought; and cp. Gen 12:10<\/span>; Gen 26:1<\/span>; Gen 42:5<\/span>; Rth 1:1 ; 2Ki 8:1-2<\/span>.<\/p>\n in the days of David<\/em> ] This famine must have occurred after David became acquainted with Mephibosheth (ch. 2Sa 9:1<\/span> ff.), for it is expressly stated that he spared Mephibosheth ( 2Sa 21:7<\/em><\/span>); and in all probability before Absalom’s rebellion, in the account of which we may trace one, if not two allusions to the execution of Saul’s sons (ch. 2Sa 16:7-8<\/span>, 2Sa 19:28<\/span>); but its date cannot be fixed more exactly, and the phrase in the days of David<\/em> seems designedly indefinite.<\/p>\n For a discussion of some questions connected with the famine and the surrender of Saul’s sons for execution see Additional Note II., p. 234.<\/p>\n inquired of the<\/em> Lord] Sought the face of Jehovah<\/strong>: a phrase not found elsewhere in Samuel, and perhaps indicating that this chapter was taken by the compiler from a different source. Cp. Psa 24:6<\/span>; Psa 27:8<\/span>. David sought to ascertain the cause of this judgment; for famine was one of the “four sore judgments” of God (Eze 14:21<\/span>; cp. 1Ki 8:35-37<\/span>).<\/p>\n his bloody house<\/em> ] His blood-guilty house<\/strong>: upon which rested the guilt of shedding innocent blood. Cp. Psa 5:6<\/span>; Eze 22:2<\/span>. Unexpiated murder “defiled the land,” and involved the nation in punishment. See Num 35:33-34<\/span>; Deu 21:7-9<\/span>. The Sept. text differs slightly, reading: “Upon Saul and upon his house is blood-guiltiness.”<\/p>\n the Gibeonites<\/em> ] On Gibeon see note on ch. 2Sa 2:12<\/span>.<\/p>\n There is no note of time whatever, nor any clue as to what part of Davids reign the events of this chapter ought to be assigned.<\/P> Enquired of the Lord – <\/B>Hebrew sought the face of the Lord, quite a different phrase from that so often used in Judges (e. g. Jdg 1:1<\/span>) and the Books of Samuel, and probably indicating that this chapter is from a different source; an inference agreeing with the indefinite in the days of David, and with the allusion to the slaughter of the Gibeonites, which has not anywhere been narrated.<\/P> And for his bloody house – <\/B>literally, the house of blood, i. e., the house or family upon which rests the guilt of shedding innocent blood.<\/P> <\/p>\n 2Sa 21:1-14<\/span><\/p>\n Then there was a famine in the days of David three years.<\/em><\/p>\n <\/em><\/p>\n The quickening of Davids conscience by Rizpahs example<\/strong><\/p>\n Some years since it was found that many returned emigrants were ending their days in English workhouses. When the authorities inquired into the causes of this fact, they ascertained that in nearly every case those who were then paupers had formerly prospered in the colonies; but they had forsaken their prosperity and come back to England, because they could not bear the thought of dying and being buried in the strange lands wherein they had made their homes for a season. While they were in health and vigour, they were comparatively content to be far away from the old country; but as soon as the shadows of evening began to fall they yearned to return to the familiar haunts of lifes morning, in order that, when they fell asleep, they might be laid to rest in their fathers sepulchres. The <\/strong>desire was so strong, that they yielded to it, although they thereby doomed themselves to poverty for the remainder of their days. This is an instinct which cannot be put down by force of argument. After all that can be said about the un-wisdom of it, the voice of nature will still plead for it, and it seems to be the <\/strong>appointment of heaven that the first attachments of which the heart is conscious should be its last. If we have no such desire about out own final resting-places we have about those of our friends, and we like to have the graves of our loved ones near to us, and not far away amongst strangers. This feeling must not be denounced as mere sentimentalism, for it has been cherished as an honourable thing by men who were neither feeble nor foolish. When Barzillai pleaded against the preferment which David was urging upon him, this was his last and most forcible entreaty: Let thy servant, I pray thee, etc. Was it not strange that David should for so many years leave the remains, of Saul and Jonathan in the place of their hasty sepulture, far from the burial of their fathers? It might have been fairly anticipated that, on his coining into power, David would make an early effort to bring the body of Jonathan to his native place, and there inter it with all the honour befitting the burial of such a princely man and faithful friend. Instead of this, David allowed thirty years to pass away before he did what reverence and gratitude for the dead should have constrained him to regard as a sacred duty to be discharged as soon as possible. Towards the close of Davids life, the prosperity f the kingdom was interrupted by a famine. He inquired of the Lord. It will be remembered that, in the days of Joshua, the Gibeonites had, by means of false pretences, obtained a covenant of peace between themselves and the Israelites. They were degraded to perpetual servitude; but with all the sacredness of a solemn oath the public faith was pledged to them for the security of their lives. Under circumstances not fully disclosed to us, Saul broke the oath and forfeited the honour of the nation, by slaying many of the Gibeonites, and by attempting to destroy them all. It has been supposed by some that he was severe and cruel towards the Gibeonites, as a kind of set-off against his pretended compassion towards the Amalekites. Later commentators have thought that light is is to be obtained from the question Saul put to his courtiers when he was disclosing his suspicions against David: Hear now, ye Benjamites, etc. This implies that Saul either had given or would give them fields and vineyards. The sin of Saul was regarded by God as a national sin, either because the people shared in the plunder, or because they sympathised with or connived at the deed. The matter was one of double guilt, for, besides the shedding of innocent blood, there was the violation of a solemn compact. Some men have a feeling that there is an appearance of injustice ii a crime be punished many years after its perpetration. But lapse of time has no power to diminish the guilt of an action, and why should it deter or diminish punishment? If lapse of time work change in the offender, bringing him to repentance, then it is meet for mercy to interpose with pardon, and keep back punishment for ever. This is according to Gods promise. Where, on the other hand, the rolling years reveal no improvement, the guilt is increased instead of diminished. In these cases delayed judgment will be at last heavier judgment. Of course, objectors will ask the old question: Was it just to make one generation suffer for the sins of another? Seeing the famine did not come till more than forty years after the offence, the greater part of the offenders must have entirely escaped the punishment; and it is said, therefore, the delayed judgment must have been an unjust judgment. How is it people never think of asking this other question: Is it just for one generation to be enriched in many ways by the skill and labour and victories of a preceding generation? The law of God that links the generations together is constantly and powerfully working for good. We are all of us more or less better in body, mind, and estate, because of the virtues of those who have lived before us. If we were to be stripped of all the fruit Of the various excellences of bygone generations, how poor and feeble we should be! Our freedom, our art and science, our civilisation, with all its power to mitigate the sorrows and increase the pleasures of life, are not the creation of our wisdom, they are not the product of our virtues. By far the larger portion of them we owe, under God, to the work and worth of those who now sleep in their graves. Other men laboured, and we have entered into their labours. It was doubtless by Gods direction that David suffered the surviving Gibeonites to decide what should be done to expiate the sin. They demanded that seven of Sauls descendants should be publicly executed, and their demand was granted. Saul and his sons had been the leaders in the unprincipled slaughter, and his descendants were most likely the largest holders of the unrighteous spoil. It was contrary to Jewish custom to leave the bodies upon the gibbets to waste away; but it was done in the case of these seven, either because the Gibeonites demanded it, or in order to make the warning more terrible. It gave rise to a most touching display of motherly affection and fidelity. Two of the seven were sons of Rizpah, who, though she had been one of Sauls wives, was still living. She could not bear the thought of their hanging there for the vultures to tear to pieces and devour, and she determined to keep watch over them and drive off the foul birds of prey. She made her home upon the rock, and watched with a vigilance that never slept, and a devotion that never wearied. It was told David what Rizpah had done, and instantly his memory was awakened, and his conscience was quickened. He thought of the bones of Saul and Jonathan sleeping in the place of their somewhat hurried and unseemly burial. He saw the duty he ought to have discharged. He fetched the long-neglected remains from Jabesh-Gilead, and carried them to the country of Benjamin, and buried them in the sepulchre of Kish, the father of Saul. With them he buried also the bodies of the seven, and thus relieved the tender and faithful-hearted Rizpah from the burden of work and woe which her love for her own had laid upon her. Long-forgotten sin had been brought to mind, and acknowledged, and expiated; homage had been paid to justice; the evil of unfaithfulness had been exposed; the honour of the nation had been purged from foul stains; it had been shown that neither kings nor princes can do wrong with impunity; maternal fondness and fidelity had been touchingly displayed; a long-forgotten duty had been attended to; a noble example had borne fruit; and after that God was untreated for the land. The way in which Rizpahs conduct moved David to his duty affords a fine instance of what has been aptly called unconscious influence. She had no design upon the conscience of the king, but her right doing told with great effect. Words are often feeble and in vain, but deeds are seldom fruitless. The most eloquent preachers may have to cry out complainingly–Who hath believed our report? The success of example is far more certain, for its fragrance has never been a sweetness wholly wasted on the desert air. (C. Vince<\/em>.)<\/p>\n<\/p>\n Conscience assertive<\/strong><\/p>\n Conscience works after the manner so beautifully set forth in a ring that a great magician, according to an Eastern tale, presented to his prince. The gift was of inestimable value: not for the diamonds and rubies and pearls that gemmed it, but for a rare and mystic property in the metal. It sat easily enough on the finger in ordinary circumstances; but so soon as its wearer formed a bad thought, designed or committed a bad action, the ring became a monitor. Suddenly contracting, it pressed painfully on his finger, warning him of sin. Such a ring, thank God, is not the peculiar property of kings; all, the poorest of us, those who wear none other possess and wear this inestimable jewel–for the ring in the fable is just that conscience which is the voice of God within us. <\/em>(T. Guthrie<\/em>.)<\/p>\n<\/p>\n Famine in the days of David<\/strong><\/p>\n The barley harvest was nodding white<\/p>\n When my children died on the rocky height, The beasts of the desert and fowls of air.<\/p>\n Unconquerable love! not rewarded–winning comely sepulture for the bodies of her dead. (G. T. Coster<\/em>.)<\/p>\n<\/p>\n Punished sin expiated<\/strong><\/p>\n 1. <\/strong>A famine in Palestine was always a consequence of deficient winter rains, such a deficiency being by no means uncommon; but in this case the famine endured three successive years, and thus became alarming, and impelled men to ask religious questions and make religious arrangements. David inquired of the Lord–in other words, he sought the face of the Lord. Is not the action of David imitated, to some extent at least, by the men of all time? When the east wind blows three days, or three weeks, men do but remark upon it complainingly, and it passes from criticism; but when it continues three months, and three more, and the earth is made white with dust, and every tree stands in blackness and barrenness, and every bird is silent, and the whole landscape is one scene of blank desolation–then men begin to inquire concerning causes, and even the most flippant and obdurate may be easily moved to seek the face of the Lord. Thus selfishness assumes a religious aspect, and religion is degraded by being crowned with selfishness; thus men make confusion in moral distinctions, and imagine themselves to be pious when they are only self-seeking, and suppose themselves constrained by persuasion when they are simply driven by fear.<\/p>\n 2. <\/strong>David, having learned the Divine reason for the continued famine, now turned in a human direction, as he was bound to do, saying unto the Gibeonites, What shall I do for you? The word is the term which is used throughout the law in connection with the propitiatory sacrifices. The word literally means to cover up. David inquires what he can do to cover up the sin of Saul, so as to remove it from the sight of the men against whom it had been committed. Saul himself being dead, his male descendants were considered as standing in his place, and were looked at in the solemn light of actually personating him and having responsibility for his evil deeds. The Gibeonites regarded the whole affair as involving theocracy, and not until the execution had been completed could the stains be removed which had been thrown upon the most sacred history of the race. Mens ideas of compensation undergo great changes. It is no surprise that at first the idea of compensation should be considerably rough and formless. Jesus Christ remarking upon it, set it aside in the letter, and displaced it by a nobler spirit:–Ye have heard it hath been said, An eye for an eye, and a tooth for a tooth: but I say Unto you . . . and then came the gospel so difficult to be apprehended by the natural reason, but yielding itself as an infinite treasure to the claim of faith and love. David took the two sons of Rizpah the daughter of Aiah. He could not lawfully refuse the demand of the Gideonites, having before him the fact that the law absolutely required that bloodguiltiness should be expiated by the blood of the offender. David spared for Jonathans sake the only descendants of Saul in the direct line who could have advanced any claim to the throne.<\/p>\n 3. <\/strong>The beginning of harvest points to the time as being immediately after the Passover (Lev 23:10-11<\/span>), and consequently about the middle of April. The rains of autumn began in October, so that Rizpahs tender care must have extended over about six months. She waited until water dropped upon them out of heaven–that is, until the water-famine was at an end; and thus the Divine forgiveness was assured. A most vivid and ghastly picture this: see the seven bodies fastened to a stake, either by impaling or by crucifixion, and watch them standing there day by day and week by week, until the clouds gathered and the returning rain attested that God had been satisfied because justice had been done in the earth. The Lord from heaven is watching all our oblations and sacrifices and actions, and when we have done that which His law of justice requires He will not forget to send the rain and the sunshine, and to bless the earth with an abundant harvest.<\/p>\n 4. <\/strong>Then we come upon a beautiful expression–And after that God was intreated for the land. There is a solemn lesson here for all time. We must do justice before we can make acceptable prayer, we cannot turn dishonoured graves into altars which God will recognise. If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee: leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Wash you, make you clean; pub away the evil of your doings. These are the conditions upon which God will be intreated.<\/p>\n 5. <\/strong>There is a line of true melancholy in the remainder of the chapter. The Philistines had yet war again with Israel, but now when David went down and fought against the Philistines we read that David waxed faint (v. 15). A splendid life is now showing signs of decay. David in his old age was fighting with giants, but he was no longer the ruddy youth who smote Goliath in the forehead. There is a time when a man must cease from war. There is also a time when his character, his peaceful counsels, his benignant smile, may be of more value than the uplifting of his enfeebled arm. Patriots should take care that their leaders are not too long in the field of danger; and these leaders themselves should know that there is an appointed time for withdrawing from the battle and sitting in noble and well-earned seclusion, guiding by counsel when they can no longer lead by example. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n Famine and war<\/strong><\/p>\n This chapter is a double narrative, first of famine, and secondly of waters, in the latter end of Davids days.<\/p>\n 1. <\/strong>The time when those three years of famine were, this is uncertain. Some expositors are for a transposition of those stories both of the famine and of the wars, which (they say) fell out before the rebellions both of Absaloms and of Shebas, rendering probable reasons for their opinion; seeing tis said here in the general only that this famine fell out in the days of David (2Sa 21:1<\/span>), but other authors of profound judgment do see no reason for admitting any such transposition in the Scriptures, seeing it is never safe to allow it, but when it is necessary, and cannot be avoided; and therefore tis best to take them in that order, wherein the Holy Spirit hath placed them; yet sometimes Scripture-story puts those passages that belongs to one matter all together, though they happened at several times.<\/p>\n 2. <\/strong>The cause of this famine made known by Gods oracle. The natural cause was the drought (2Sa 21:10<\/span>). David, though a prophet, knew not the supernatural cause, until he consulted with the Urim, and God told him it was to punish Sauls fallen zeal, who had so perfidiously and perjuriously brought the Gibeonites into perdition (2Sa 21:1-2<\/span>.)<\/p>\n 3. <\/strong>The means made use of for removing this judgment of famine, namely, the getting both God and the Gibeonites reconciled to Israel (2Sa 21:3-5<\/span>; 2Sa 6:1-23<\/span>.) Those Gibeonites had complained of their grievances to God, and he had heard them, for he is gracious. (Exo 23:27<\/span>.) The reason why they had not all this long time complained to King David. That happened to them which befalls all that are deeply oppressed, they are so dispirited that they dare do nothing for their own relief, and possibly they suspected that David would be unwilling to rescind the acts of Saul.<\/p>\n (2)<\/strong> God now rouses David. He asks them what would satisfy them, seeing Saul had-so wronged them from a zeal without knowledge (Rom 10:2<\/span>), against the public faith, which God (under no pretence) will suffer to be broken, no not though it was won by a wile. (Jos 9:1-5<\/span>) Yet was it binding to successors.<\/p>\n (3)<\/strong> It was not a money-matter they sought for satisfaction, but that seven of Sauls sons might be hanged up before the Lord in Gibeah of Saul, that the place wherein he plotted to root out our families, even at his royal palace, may now become the open stage for the rooting out of his family.<\/p>\n (4)<\/strong> The matter, manner, and form of the expiation of Sauls sin, whereby God was reconciled, and the famine removed from Israel at the Gibeonites prayer.<\/p>\n (1.) Mephibosheth, Jonathans son, is so named to distinguish him from that other Mephibosheth, the son of Sauls concubine (2Sa 21:7-8<\/span>). This poor cripple was saved for Jonathans sake, because of the Lords oath between them. How much more will the Father of all mercies be mindful of the children of believers for Jesus sake, and for the covenant made with their parents.<\/p>\n (2)<\/strong> But David, doubtless at Gods direction, took the two sons of Rizpah, Sauls concubine, and the five sons of Merab, who was married to Adriel.<\/p>\n (3)<\/strong> The manner of this expiation, it was the execution of this sevenfold matter, by hanging them all up before the Lord (2Sa 21:9<\/span>), though David had sworn that he would not cut off Sauls seed (1Sa 24:21-22<\/span>). Yet God, dispensing with David in this oath, directed him to do thus; otherwise David had been as guilty of perjury as Saul himself was, and God would not have been so well pleased with this sacrifice as to remove the dearth at it.<\/p>\n (4)<\/strong> Rizpahs motherly affection to her two hanged sons. (2Sa 21:10<\/span>.) She erected a tent upon a continguous rock made of sackcloth (in token of mourning) to secure herself from the parching heat of the sun in the droughty day, and from the malignant vapours of the dark nights. Resolving to watch their bodies from all annoyances, because they were doomed by David with the direction of God, who in this extraordinary case dispensed with his own double law. (Deu 21:23<\/span>; Deu 24:1-22<\/span>; Deu 16:1-22<\/span>.) To hang there until the anger of God was appeased for Sauls sin, and rain reobtained, which Rizpah prayed earnestly for in her mourning tent; and that the Lord would accept the sacrifice of her sons for an atonement, to remove the famine, etc. If so, then Rizpah must be a religious woman, having this providence made an ordinance to her. However, she was certainly a virago of a more than manly courage that durst watch there night and day without fear of wild beasts, etc. Not wanting servants as a kings concubine, yet will she watch herself alone.<\/p>\n 5. <\/strong>Davids high commendation of Rizpahs doing, insomuch as he made her his pattern in declaring due respect to the dead. (2Sa 21:11-14<\/span>.)<\/p>\n (1)<\/strong> Tidings of Rizpahs condoling the death of her sons, etc., being brought to David, it pleased him so well that be willingly learnt to do his own duty to the dead, and not only towards the bodies of these royal persons now executed, but also to the bones of Saul and Jonathan.<\/p>\n (2)<\/strong> David hereupon giveth out his royal order, that the bones of Saul and Jonathan laid up in the sepulchre (where the men of Jabesh Gilead had buried them, 1Sa 31:10-12<\/span>), should be brought thence, and be buried in the sepulchre of Kish, Sauls father, and for the bodies of those seven sons he ordered also an honourable burial, to make them all the amends be could possibly for their ignominious death: all which do clearly demonstrate that David bare no malice either to Saul (who had been so malicious to him while he lived) nor to his sons, and what little reason Joab had to accuse David for hating his friends (2Sa 19:6<\/span>), but herein he most piously loved his enemies.<\/p>\n 6. <\/strong>The effect of all this. (2Sa 21:14<\/span>.)<\/p>\n (1)<\/strong> The Lords tenderness towards Rizpah, when God saw her motherly bowels, in lamenting the loss of her sons with so much love and patience, and lodging in such an open air to keep their dead bodies from all harm either by bird or beast, he would not suffer her to suffer this hardship till September (as some say) which was the time of Gods giving Israel their latter rain (as their former rain fell in Nisan or spring before their barley-harvest, the very time wherein they were hanged (2Sa 21:10<\/span>), for then Rizpah must lodge upon the rock in her sackcloth tent for many months night and day; but God soon sent rain as that phrase intimateth Water dropped upon them out of heaven after so long a drought, causing a dearth, whereby she presently understood Gods anger was appeased, seeing rain was now re-obtained.<\/p>\n (2)<\/strong> The Lord soon sent rain, not only because He saw David had done that due execution of justice (demanded both by God and the Gibeonites) which so far pleased God that the wickedness of wicked Saul, of his sons, and of his subjects was expiated thereby as to temporal punishments, but also God was pleased because David found in his heart (as the phrase is, 2Sa 7:27<\/span>) to recompense good for evil to his enemies, in ordering an honourable interment to Saul and all his sons, and to bury them honourably in a place of Benjamin, named Jos 18:28<\/span>.<\/p>\n (3)<\/strong> After their execution God was intreated for the land (verse 14.) Those intreaters were many, not only all the religious people of Israel, but also Rizpah prayed for rain, that a speedy period might be put both to the pinching famine and to her own painful watchings.<\/p>\n 7. <\/strong>The wars David had with the Philistines, wherein were four famous battles fought, from verse 15 to the end.<\/p>\n (1)<\/strong> In the first battle David was present in person, though tis expressly said He now waxed faint with old age (verse 15.) Some say this fell out before Absaloms rebellion. Let this story be timed without interruption where the Holy Spirit hath placed it. Here David was in danger to be slain by the giant Ishbi Benob (v. 16), who being made a new colonel, pressed into Israels army, and with his new sword essayed to slay David as a proof of his valour, but Abishai succoured him, and slew the daring monster (v. 17), Josephus saith, it was done as David nursed them, &c.<\/p>\n (2)<\/strong>. David was absent in all the three following battles, for his men sware to him because of his former personal danger [That he should descend into no more battles] as they had only obliged his absence (2Sa 18:1-33; 2Sa 3:1-39<\/span>; 2Sa 4:1-12<\/span>.)<\/p>\n (3)<\/strong>. The issue of these three battles succeeding the first,, and one another as the Philistines (routed in all the four fights) could recruit, and rally their forces. All these victories are ascribed to David (v. 22), learn we to do so unto Christ for all our victories both corporal and spiritual: These all made way for Solomons peaceable reign. (C. Ness<\/em>.)<\/p>\n<\/p>\n Gods Delays in Punishing.<\/strong><\/p>\n Saul <\/em>had been some time dead, when this famine, year by year, for three years, visited the people of Israel. You must look back to the book of Joshua, to see what the sin was. There we find that Israel had made a league with the Gibeonites. Joshua, it is written, made peace with them, to let them live; and the princes of the congregation aware unto them And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the Lord God of Israel. But in after times they forgot this oath, by suffering Saul to slay the Gibeonites, and did not see the guilt of letting him take their lives. But the sin, though at first it brought no chastisement, began to put forth thorns and to prick in Davids day. Now we often act like Israel; we brush away from our minds what we have done. We are too busy with to-day; we are interested in what is going on just now. Who likes to look an old folly in the face? Who likes to unrol the book of life, to read the pages that are stained and blackened with old sins? We do not like to rake up all our sins. There is enough of sin in every mans life to put him to the blush. But is it wise thus to treat ourselves and our sins? Is all well because we are at ease, and have got rid of the sting of our old misdeeds? Is all really safe? Is there no cause for a certain fearful looking for of judgment, and fiery indignation.? Are sins to be thrown aside, and got rid of this way? Nay, we may be very easy and composed; but this is not safety; it is only a treacherous peace; true peace must be sought for by the very opposite course. The true way of peace is not to turn away from the past, but to turn towards it, that we may search and see what we have been about; the true way of peace is not to try to forget our sinful or frivolous deeds of old, but to be at pains to recollect and recall them; for the true way of peace lies through the gate of repentance, through a deep, sincere, careful repentance. It is the penitent who can lay hold of the Cross and live. We must not mistake the ways of God in this matter. The famine that fell on Israel for offences long since past shews us that the edge of Gods sword is not blunted, because for a time it is withheld; for every sin there is punishment in store. No man resists the Spirit, and goes unpunished, if he remains impenitent. The Lord often withholds His arm, not because He disregards the sin, bug because He knows the terror of His vengeance, and would fain see the conversion of the sinner. If we are at all moved by the long-suffering and forbearance with which we have been treated, what wiser thing can we do than solemnly and carefully to retrace our steps, and, by a close accurate study of our past lives, to see whether we have much to repent and to confess before the Lord? (J. Armstrong, D. D<\/em>.)<\/p>\n<\/p>\n The enquiry into sin<\/strong><\/p>\n Here we have an example of the dealings of God with sinners; we see the sin of one man, Saul, coming upon his family, according to that rule which God hath specially laid down among the strictest of his commandments. I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. The first thing to be learned from such a manifestation of the ways of Gods dealing with sin, is the very dreadful extent to which it goes: nearly 200 generations have past since the days of Adam, and yet the effects <\/strong>of his sin have not run out their course. All this world is of a piece; one part is joined on to another, so that no man, however selfish, can do any thing for himself only; some one else must in some way or another come in for his share <\/strong>in it. Can the Christian then take too great heed to himself? The sin of Saul, we seed brought a judgment on the whole land; and it is most instructive to observe how it had been so completely forgotten by men, so that David was obliged to enquire the reason of the judgment. So little do men think of sin until they begin to smart for it. Is not this also a matter of daily experience? But the child of God, and joint-heir with Jesus Christ, has no need of being compelled to enquire of God. He does enquire daily; daily there is presented to his eyes the miserable spectacle of this world, full of sorrow and death, and daily and hourly he feels in his body the tokens of mortality; and daily God gives him an answer with greater clearness, It is for sin. And daily also he sees his Saviour on the cross, in his agony and sufferings; and daily he enquires of the Lord in his heart, Why is this? and daily the answer comes to him with a deeper experience of his own need and Gods abundance, It is for sin. Sin, therefore, is his abhorrence; he sees Gods judgment ever upon it. We see from this chapter that after David had enquired of the Lord, and found the reason of the judgment which was upon the land, he immediately set to work to remove it. But how few will follow the example of David in their own case I God having spoken to their enquiring conscience in a manner not to be mistaken, how slow are they to give up the darling sin to be crucified! Such never can have made serious and earnest enquiry of the Lord. Let all enquire with Davids sincerity, and then they will perform with Davids faithfulness. But the business of the Christian is to enquire with all sincerity, and with daily diligence; ford if he be not less watchful than becomes his profession, he must see both within him and without him continual occasion for such inquiry. And thus they daily grow in the knowledge of themselves, and in the resignation of their wills unto God; thus they become more conformed to the image of the Son of God, who Himself, when in the flesh, though He were a Son, yet learned obedience by the things which He suffered. Thus, as persons find pearls of inestimable price by diving to the bottom of the sea, and groping there amid fear and darkness, so they, searching into the dark depths of their heart with godly fear, bring always up to sight the precious pearl of their redemption in Jesus Christ. (R. W. Evans, B. D<\/em>.)<\/p>\n CHAPTER XXI <\/P> A famine taking place three successive years in Israel, David<\/I><\/P> inquired of the Lord the cause; and was informed that it was<\/I><\/P> on account of Saul and his bloody house, who had slain the<\/I><\/P> Gibeonites<\/I>, 1.<\/P> David inquires of the Gibeonites what atonement they require,<\/I><\/P> and they answer, seven sons of Saul, that they may hang them<\/I><\/P> up in Gibeah<\/I>, 2 6.<\/P> Names of the seven sons thus given up<\/I>, 7-9.<\/P> Affecting account of Rizpah, who watched the bodies through the<\/I><\/P> whole of the time of harvest, to prevent them frown being<\/I><\/P> devoured by birds and beasts of prey<\/I>, 10.<\/P> David is informed of Rizpah’s conduct, and collects the bones of<\/I><\/P> Saul, Jonathan, and the seven men that were hanged at Gibeah,<\/I><\/P> and buries them; and God is entreated for the land<\/I>, 11-14.<\/P> War between the Israelites and Philistines, in which David is<\/I><\/P> in danger of being slain by Ishbi-benob, but is succoured by<\/I><\/P> Abishai<\/I>, 15-17.<\/P> He, and several gigantic Philistines, are slain by David and his<\/I><\/P> servants<\/I>, 18-22. <\/P> NOTES ON CHAP. XXI<\/P> <\/P> Verse 1<\/span>. Then there was a famine<\/B><\/I>] Of this famine we know nothing; it is not mentioned in any part of the history of David.<\/P> <\/P> Because he slew the Gibeonites.<\/B><\/I>] No such fact is mentioned in the life and transactions of Saul; nor is there any reference to it in any other part of Scripture.<\/P> <\/p>\n Then there was a famine:<\/B> when? Either, first, after Absaloms and Shebas rebellion, as it is here related; or rather, secondly, in some other time before. It is well known and confessed that the particle then<\/I> doth not always note that the thing was done in that order in which it is mentioned, but is oft of an indefinite signification; as also that the Scripture in its histories and relations doth not always observe the order of time, but the order of things, putting that after which was done before, as occasion requires. And so it seems to be here. The things related here and 2Sa 24<\/span> are by the most and best interpreters conceived to have been done long before Absaloms rebellion. And this opinion is not without sufficient grounds. <\/P> First, This particle then<\/I> is here explained, in the days<\/I>, i.e. during the life and reign of David; which general and indefinite words seem to be added as an intimation that these things were not done after the next foregoing passages, for then the sacred writer would rather have added, after these things<\/I>, or some such expression, as it is 2Ch 32:1<\/span>, and in many other places. <\/P> Secondly, Here are divers passages which it seems very improbable to ascribe to the last years of Davids reign: such as these, first, That Sauls sin against the Gibeonites should so long remain unpunished. And indeed that this was done, and Sauls seven sons hanged by Davids order before that time, seems plainly to be intimated by that passage, 2Sa 16:8<\/span>, where he is charged with the blood of the house of Saul<\/I>; for which there was not the least colour till this time. <\/P> Secondly, That David should not remove the bones of Saul and Jonathan to their proper place, here, 2Sa 21:12-14<\/span>, till that time. <\/P> Thirdly, That the Philistines should wage war with David again and again, 2Sa 21:15<\/span>, &c., so long after he had fully subdued them, 2Sa 8:1<\/span>; and that David in his old age should attempt to fight with a Philistine giant, or that his people should suffer him to do so. <\/P> Fourthly, That David should then have so vehement a desire to number his people, 2Sa 24:1<\/span>, &c., which being an act of youthful heat and vanity, seems not at all to agree with his old age, nor with that state of deep humiliation and great affliction in which he then was. And the reason why these matters are put here out of their proper order is plainly this, because Davids sin being once related, it was very convenient that Davids punishments inflicted for it should immediately succeed; this being very frequent in Scripture story, to put those things together which belong to one matter, though they happened at several times. And this is the more considerable, because it tends to the clearing of that great difficulty, 2Sa 15:7<\/span>. <\/P> David inquired of the Lord<\/B> concerning the reason of his displeasure, and this judgment. <\/P> Because he slew the Gibeonites; <\/B>which was not only an act of cruelty, but also of perfidiousness and perjury, because it was a direct and public violation of that solemn oath given to them for their security by Joshua and the princes, in the name of all the Israelites, of that and of succeeding generations, and consequently a great scandal to the true religion, and the professors of it, and a mean to discourage others from embracing it, as the Gibeonites had done. <\/P> Quest.<\/B> Why did not God punish Saul whilst he was alive for this fault, but his innocent children, and David, and the Israelites of this age? <\/P> Answ.<\/B> First, God did severely punish Saul for this and his other sins. <\/P> Secondly, As God may justly inflict temporal punishments upon any offender, either in his person or in his posterity, when he pleaseth; so it is meet he should take his own time for it; and it is folly and wickedness in us to quarrel with God for so doing. <\/P> Thirdly, The Israelites might sundry ways make themselves guilty of Sauls sin, though it be not particularly mentioned in Scripture; advising or encouraging him to it; or by assisting him in the execution of it; or by conniving at it; or by rejoicing in it for some worldly advantage which they received or expected from it; or by not repairing the injuries which Saul had done them as far as they might. <\/P> And some of these ways David himself might be involved in the guilt, although indeed this evil fell principally upon the people. And whereas many of the people probably were innocent of that crime, yet they also were guilty of many other sins, for which God might punish them, though he took this occasion for it. And it may be further observed, that God is pleased many times severely to punish lesser delinquents, and to suffer the greater for the present to go unpunished; and that not only to manifest his own sovereign power and liberty, but also to give the world thereby assurance of a future judgment, and punishments reserved for the next life. <\/P> <\/p>\n 1. the Lord answered, It is forSaul, and for his bloody house, because he slew the Gibeonites<\/B>Thesacred history has not recorded either the time or the reason of thismassacre. Some think that they were sufferers in the atrocityperpetrated by Saul at Nob (1Sa22:19<\/span>), where many of them may have resided as attendants of thepriests; while others suppose it more probable that the attempt wasmade afterwards, with a view to regain the popularity he had lostthroughout the nation by that execrable outrage.<\/P><\/p>\n Then there was a famine in the days of David three years, year after year<\/strong>,…. That is, three years running, one after another; some think this, though here related, was before the rebellions of Absalom and Sheba, and not after, and there are several things which may incline to it, as that the sin of Saul should otherwise be so long unpunished, and that the bones of Saul and Jonathan were not sooner removed, here related; and that there should be so many battles the Philistines after they were subdued, as recorded in this chapter; and in one of the Jewish e writings it is said, that this was the year after Saul was slain; though, in other copies of the same book, it is said to be thirty years after; and so in that Abarbinel used, and who is of the mind that what is here related stands in the order in which it was, and of the same opinion are some of our best chronologers f:<\/p>\n and David inquired of the Lord<\/strong>; before the high priest by Urim and Thummim, what should be the cause of the famine perhaps suspecting it was some sins of his; the first year he might take no notice of it, hoping for a more fruitful season the next year, it arising, as he might suppose, from some natural cause; the second year he might begin to think it was for some national sins, but might be remiss in his inquiry into them; but the third year he was alarmed, and concluded there was something extraordinary and special, and feared it was on his account, and this put him on making inquiry:<\/p>\n and the Lord answered, [it is] for Saul, and for [his] bloody house<\/strong>; on account of the blood shed by him and his family; which answer must in a good measure relieve the mind of David, if he was fearful it was for his sins:<\/p>\n because he slew the Gibeonites<\/strong>: which was contrary to the oath that Joshua and all Israel had given them not to slay them, but save them alive, Jos 9:15<\/span>. When this was done is not certain; the Jews commonly say g that he slew them when he slew the priests at Nob, they being hewers of wood and drawers of water to them, and were slain with them; or because their maintenance depended on the priests, they being slain, it was in effect slaying them; but rather this refers to another time, and to other action or actions of Saul, who sought by various means to destroy these people, and root them out of the land. The Heathens had a notion that barrenness, unfruitfulness, and famine, were inflicted by God for murder. Philostratus h reports of the Ethiopian Indians, that for the murder of their king, Ganges, their ground was unfruitful, their cattle starved, their wives abortive, and their cities and houses fell to ruin, until the murderers were destroyed.<\/p>\n e Pirke Eliezer, c. 17. f Usser. Annal. Vet. Test. p. 55. Bedford’s Scripture Chronology, p. 558. g T. Bab. Bava Kama, fol. 119. 1. h Vita Apollon. Tyanei, l. 3. c. 6.<\/p>\n Three Years’ Famine. – A three years’ famine in the land, the occasion of which, as Jehovah declared to the king, was Saul’s crime with regard to the Gibeonites, was expiated by David’s delivering up to the Gibeonites, at their own request, seven of Saul’s descendants, who were then hung by them upon a mountain before Jehovah. This occurrence certainly did not take place in the closing years of David’s reign; on the other hand, it is evident from the remark in 2Sa 21:7<\/span>, to the effect that Mephibosheth was spared, that it happened after David had received tidings of Mephibosheth, and had taken him to his own table (2Sa 9:1-13<\/span>). This is mentioned here as a practical illustration, on the one hand of the manner in which Jehovah visited upon the house of Saul, even after the death of Saul himself, a crime which had been committed by him; and, on the other hand, of the way in which, even in such a case as this, when David had been obliged to sacrifice the descendants of Saul to expiate the guilt of their father, he showed his tenderness towards him by the honourable burial of their bones. <\/p>\n 2Sa 21:1-6<\/span> <\/p>\n <\/strong> A famine, which lasted for three successive years, induced David to seek the face of Jehovah, i.e., to approach God in prayer and ask the cause of this judgment which had fallen upon the land. The Lord replied, “Because of Saul, and because of the house of blood-guiltiness, because he hath slain the Gibeonites.” The expression “because of the house of blood-guiltiness” is in apposition to “Saul,” and determines the meaning more precisely: “because of Saul, and indeed because of the blood-guiltiness which rests upon his house.” signifies the house upon which blood that had been shed still rested as guilt, like in Eze 22:2<\/span>; Eze 24:6<\/span>, Eze 24:9<\/span>, and in Psa 5:7<\/span>; Psa 27:9<\/span>, etc. Nothing further is known about the fact itself. It is simply evident from the words of the Gibeonites in 2Sa 21:5<\/span>, that Saul, in his pretended zeal for the children of Israel, had smitten the Gibeonites, i.e., had put them to death. Probably some dissatisfaction with them had furnished Saul with a pretext for exterminating these Amoritish heathen from the midst of the people of God.<\/p>\n 2Sa 21:2-3<\/span> <\/p>\n <\/strong> In consequence of this answer from God, which merely indicated in a general manner the cause of the visitation that had come upon the land, David sent for the Gibeonites to ask them concerning the wrong that had been done them by Saul. But before the historian communicates their answer, he introduces an explanation respecting the Gibeonites, to the effect that they were not Israelites, but remnants of the Amorites, to whom Joshua had promised on oath that their lives should be preserved (vid., Jos 9:3<\/span>.). They are called Hivites<\/em> in the book of Joshua (Jos 9:7<\/span>); whereas here they are designated Amorites<\/em>, according to the more general name which is frequently used as comprehending all the tribes of Canaan (see at Gen 10:16<\/span> and Gen 15:16<\/span>). David said to the Gibeonites, “What shall I do for you, and wherewith shall I expiate” (sc., the wrong done you), “that ye may bless the inheritance (i.e., the nation) of Jehovah?” On the use of the imperative to denote the certain consequences, see Ewald<\/em>, 347.<\/p>\n 2Sa 21:4-5<\/span> <\/p>\n <\/strong> The Gibeonites answered, “I have not to do with silver and gold concerning Saul and his house” ( lit<\/em>. it is not, does not stand, to me at silver and gold with Saul and his house), i.e., I have no money to demand of Saul, require no pecuniary payment as compensation for the blood which he shed among us (vid., Num 35:31<\/span>). The Chethib<\/em> is not to be touched, notwithstanding the which follows. The use of the singular may be explained on the simple ground that the speaker thought of the Gibeonites as a corporation. “And it does not pertain to us to put any one to death in Israel” (sc., of our own accord). When David inquired still further, “What do you mean, then, that I should do to you?” they replied, “(As for) the man who consumed us, and who thought against us, that we should be destroyed ( without , subordinately to , like in the previous verse), so as not to continue in the whole of the territory of Israel, let seven men of his sons be given us, that we may crucify them to Jehovah at Gibeah of Saul, the chosen of Jehovah.” is placed at the head absolutely (cf. Gesenius<\/em>, 145, 2). On crucifixion as a capital punishment, see at Num 25:4<\/span>, where it has already been observed that criminals were not impaled or fastened to the cross alive, but were first of all put to death. Consequently the Gibeonites desired that the massacre, which had taken place among them by the command of Saul, should be expiated by the execution of a number of his sons – blood for blood, according to Num 35:31<\/span>. They asked for the crucifixion for Jehovah, i.e., that the persons executed might be impaled, as a public exhibition of the punishment inflicted, before the face of the Lord (vid., 2Sa 21:9<\/span>), as the satisfaction required to expiate His wrath. Seven was a sacred number, denoting the performance of a work of God. This was to take place in Gibeah, the home and capital of Saul, who had brought the wrath of God upon the land through his crime. There is a sacred irony in the epithet applied to Saul, “chosen of the Lord.” If Saul was the chosen of Jehovah, his actions ought to have been in accordance with his divine election.<\/p>\n 2Sa 21:6-10<\/span> <\/p>\n <\/strong> David granted the request, because, according to the law in Num 35:33<\/span>, blood-guiltiness when resting upon the land could only be expiated by the blood of the criminal; but in delivering up the members of Saul’s house for whom they asked, he spared Mephibosheth the son of Jonathan and grandson of Saul, for the sake of the bond of friendship which he had formed with Jonathan on oath (1Sa 18:3<\/span>; 1Sa 20:8<\/span>, 1Sa 20:16<\/span>), and gave up to the Gibeonites two sons of Rizpah, a concubine of Saul (vid., 2Sa 21:11<\/span> and 2Sa 3:7<\/span>), and five sons of Merab the daughter of Saul, whom she had borne to Adriel of Meholah. The name of Michal<\/em>, which stands in the text, is founded upon an error of memory or a copyist’s mistake; for it was not Michal, but Merab<\/em>, Saul’s eldest daughter, who was given to Adriel the Meholathite as his wife (1Sa 18:19<\/span>). The Gibeonites crucified those who were delivered up to them upon the mountain at Gibeah before Jehovah (see the remarks on 2Sa 21:6<\/span>). “ Thus fell seven at once<\/em>.” The Chethib<\/em> , at which the Masoretes took such offence that they wanted to change it into , is defended by Bttcher very properly, on the ground that the dual of the numeral denotes what is uniformly repeated as if by pairing; so that here it expresses what was extraordinary in the even tin a more pictorial manner than the Keri:<\/em> “They fell sevenfold at once,” i.e., seven in the same way. The further remark, “they were slain in the first days of harvest, at the beginning of the barley harvest,” belongs to what follows, for which it prepares the way. The two Keris<\/em>, for , and for , are needless emendations. is an adverbial accusative (vid., Ges.<\/em> 118, 2). The harvest began with the barley harvest, about the middle of Nisan, our April.<\/p>\n 2Sa 21:10<\/span><\/p>\n <\/strong> And Rizpah took sackcloth, i.e., the coarse hairy cloth that was worn as mourning, and spread it out for herself by the rock – not as a tent, as Clericus supposes, still less as a covering over the corpses of those who had been executed, according to the exegetical handbook, but for a bed – “ from the beginning of the harvest till water was poured out upon them<\/em> (the crucified) from heaven<\/em>,” i.e., till rain came as a sign that the plague of drought that had rested upon the land was appeased; after which the corpses could be openly taken down from the stakes and buried, – a fact which is passed over in the account before us, where only the principal points are given. This is the explanation which Josephus has correctly adopted; but his assumption that the rain fell at once, and before the ordinary early rain, has no foundation in the text of the Bible. “And suffered not the birds of heaven to settle upon the corpses by day, or the wild beasts by night.” Leaving corpses without burial, to be consumed by birds of prey and wild beasts, was regarded as the greatest ignominy that could befal the dead (see at 1Sa 17:44<\/span>). According to Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The connection between moral evil and physical suffering. Do we believe in God as the Moral Ruler of men? Then we cannot but believe that He designs and controls what is occurrent around them to the education and bettering of the moral, nature that is within them. National calamities follow upon national sins. Let no corn-seed be sown; no provision made as far as man can make it for harvest, and famine will come as a Divine retribution. But with all the husbandmens forecast and arduous anticipative toil, famine may still come as a punishment because of a nations sins–drought, mildew, destructive insect life, the ministers of God that do His chastening pleasure. Atheistic philosophy resolves the government of the world into the action of natural laws, as if there could be laws without a Law-giver, as if they could act except He continued to be and continued to make them efficient. Some may point to second causes. These suffice; hence come war, famine, black pestilence. But why hence? Design there cannot be without a Designer. Punishment may smite the nations through the operation of natural law; but that law is the expression of Gods will, and in its operation moves His hidden, but correcting hand. As men deal with their children, God deals with them; from moral evil comes physical suffering. The punishment may be delayed, but it is inevitable. Nations, as such, have no future beyond the bounds of time. Punishment, then, for national sins must fall upon nations now. Sometimes with startling, convicting sharpness. Sometimes after many days–days that have gathered into many years. It was so in the case of the famine that was the punishment for Israels accessory guilt in Sauls crime against the Gideonites forty years before. A truth this not without modern confirmatory instances. France slaughtered many of the Huguenots–her best and purest sons–and chased many more into exile. Two hundred years afterwards came the full appalling punishment for that stupendous crime in the horrors of the French Revolution–in the dire Religion stript of God. America cherished slave-holding into a domestic institution–and, at length, long after the first slave-holders had passed, in tremendous national convulsion, and through the Red Sea of slaughter, the African bondmen made their wondering, exultant way into freedom. Gods judgments often look a long way back.<\/p>\n
II. <\/strong>Gods displeasure with national pride and violation of treaty obligations. The famine afflicted Israel because of the perfidy shown to the Gibeonites by Saul and his approving subjects. What instruction, what warning, in these records for England to-day! We are in treaty with many dependent nations and tribes. Let us be faithful to our treaties–honest, kind, not aggressive on the reserved and acknowledged rights of any. To wrong African or Indian tribe–any tribe though as weak and helpless as the ancient Gibeonites, with the national approval, is to assure in coming days for the nation storms of the Divine displeasure. Nor is national pride to go unpunished. And are we guiltless herein? Vast, inclusive of many languages and all climates, the empire that acknowledges our King. But let us not forget who has made us to differ; who has exalted us among the nations; who has lifted us up and can cast us down.<\/p>\n
III. <\/strong>In Rizpah we see the unutterable, unvanquishable strength or a mothers love. Her sons were doomed to ignominious, dishonoured end. She will honour them! An aged woman; adult sons; a kings sons–thus to end! To her they are royal still. As her grey hair streams to the wind, as her voice and arms are raised against the prowling creatures, oh strength of resolution! oh, thronging memories in that lonely womans heart!<\/p>\n
And the reapers were singing on hill and plain
When I came to my task of sorrow and pain.
But now the season of rain is nigh,
The sun is dim in the thickening sky.
I hear the howl of the wind that brings
The long, drear storm on its heavy wings;
But the howling wind and the driving rain
Will beat on my houseless head in vain.
I shall stay, from my murdered sons to scare<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n