2. Samuel 21:1

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 Sa2 21:7, 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 (Sa2 9:1-13). 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. Sa2 21:1-6 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." הדּמים בּית signifies the house upon which blood that had been shed still rested as guilt, like הדּמים עיר in Eze 22:2; Eze 24:6, Eze 24:9, and דּמים אישׁ i…

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 b…

21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God. 21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lord (Josh 9:19-20). • murdering the Gibeonites: This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).