Commentari biblici

A three years’ famine, declared by God to be for the Gibeonites’ sake, ceaseth by their hanging seven of Saul’s sons, 2 Samuel 21:1-9. Rizpah preserveth the dead bodies, 2 Samuel 21:10,11. David burieth the bones of Saul and Jonathan, as also of them that were hung up, in his father’s sepulchre, 2 Samuel 21:12-14. Four battles against the Philistines, wherein four valiants of David slay four giants, 2 Samuel 21:15-22.

Then there was a famine: when? Either, first, after Absalom’s and Sheba’s rebellion, as it is here related; or rather, secondly, in some other time before. It is well known and confessed that the particle then 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 are by the most and best interpreters conceived to have been done long before Absalom’s rebellion. And this opinion is not without sufficient grounds.

First, This particle then is here explained, in the days, 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, or some such expression, as it is 2 Chronicles 32:1, and in many other places.

Secondly, Here are divers passages which it seems very improbable to ascribe to the last years of David’s reign: such as these, first, That Saul’s sin against the Gibeonites should so long remain unpunished. And indeed that this was done, and Saul’s seven sons hanged by David’s order before that time, seems plainly to be intimated by that passage, 2 Samuel 16:8, where he is charged with the blood of the house of Saul; for which there was not the least colour till this time.

Secondly, That David should not remove the bones of Saul and Jonathan to their proper place, here, 2 Samuel 21:12-14, till that time.

Thirdly, That the Philistines should wage war with David again and again, 2 Samuel 21:15, &c., so long after he had fully subdued them, 2 Samuel 8:1; 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.

Fourthly, That David should then have so vehement a desire to number his people, 2 Samuel 24:1, &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 David’s sin being once related, it was very convenient that David’s 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, 2 Samuel 15:7.

David inquired of the Lord concerning the reason of his displeasure, and this judgment.

Because he slew the Gibeonites; 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.

Quest. 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?

Answ. First, God did severely punish Saul for this and his other sins.

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.

Thirdly, The Israelites might sundry ways make themselves guilty of Saul’s 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.

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.

Saul sought to slay them, i. e. he sought occasions and pretences how he might cut them off with some colour of law or justice, diligently searching out and aggravating their faults, and punishing them worse than they deserved; oppressing them with excessive labours, and openly killing some of them, and intending by degrees to wear them out.

In his zeal to the children of Israel and Judah; conceiving, or rather pretending, that it was not for the honour, nor comfort, nor advantage of God’s people, to nourish any of that viperous broad in their bosoms; and that howsoever Joshua and the princes which then were, had by their fraud been drawn into an oath to preserve them, Joshua 9:15, yet in truth that oath was contrary to God’s command, Exodus 23:32 Deu 7:2, and therefore (as he thought) not to be observed. This was his pretence. But how little zeal he had for God, or for the public good of his people, is evident by the whole course of his life; and therefore it is more than probable he had some particular motive or design in the case; either because some of them had highly provoked him, for whose sake he would be revenged of the whole race; or because, they being cut off, their estates might be forfeited to the crown; or for some other reason now unknown.

Unto the Gibeonites; to some of the chief of them, who were to impart it to the rest.

What shall I do for you? what satisfaction do you expect or require for the injuries formerly done to you?

That ye may bless the inheritance of the Lord; that by your acknowledgment of satisfaction received, the guilt and curse may be removed from the land and people of God, and by this means, as also by your prayers, God may be reconciled, and may restore his blessing of plenty to us, which hitherto he hath denied us.

Any man in Israel; except Saul’s family, as it here follows.

What you shall say, to wit, in any reason, and as far as God’s law will permit.

That we should be either killed, or banished from the land of Israel; which is as bad as death to us, because here, and here only, God is truly worshipped and enjoyed. Whereby it seems divers of them were hearty proselytes, and godly persons; and therefore God is more severe in punishing the injuries done to them. Compare 1 Samuel 26:19.

Unto the Lord; to vindicate his honour, which was injured by Saul’s violation of the oath and covenant of God, and to appease his wrath.

In Gibeah of Saul; Saul’s country, 1 Samuel 10:26 11:4, for their greater shame.

Whom the Lord did choose; this is added to aggravate Saul’s offence, that it was committed not only against them, but also against the Lord, who had chosen and advanced him, and therefore did little deserve this from Saul’s hand, to have his laws broken, and his name dishonoured by perjury.

I will give them; having doubtless consulted God in the matter, who as he had before declared Saul’s bloody house to be the causes of this judgment, so now commanded that justice should be done upon it, and that the remaining branches of it should be cut off; as sufficiently appears from hence, that God was satisfied and well pleased with the action; which he would not have been, if David had done it without his command; for then it had been a sinful action of David’s, and contrary to a double law of God, Deu 21:23 24:16, which none but God himself could dispense with.

The king spared Mephibosheth; for the Gibeonites desiring only such a number, without designing the persons, it was at David’s choice whom to spare. Or, he prevailed with the Gibeonites that they did not demand him; and with the Lord, that he might not be one of those who were devoted to destruction.

The son of Jonathan: this is expressly added, to distinguish him from the other Mephibosheth, 2 Samuel 21:8.

Rizpah; Saul’s concubine, 2 Samuel 21:11 2 Samuel 3:7.

The five sons of Michal, or, of Michal’s sister, to wit, Merab; for Michal had no children, 2 Samuel 6:23, nor was she married to this Adriel, but to Phalti, or Phaltiel, the son of Laish, 1 Samuel 25:44 2 Samuel 3:15; and Merab her sister was married to this very Adriel the Meholathite, 1 Samuel 18:19. And it must be remembered, that the Hebrew language is very short, and full of ellipses or defects of words, which yet may be easily understood from the sense. Particularly relative words are oft lacking, and to be supplied; as Goliath is put for Goliath’s brother, here, 2 Samuel 21:19, and uncle for uncle’s son, Jeremiah 32:7,12. Or, the sons of Merab are called the sons of Michal, to wit, by adoption; or, the near kindred and next heirs of Michal, and brought up by her; for upon that and such-like accounts the title of son is oft given in Scripture, as Genesis 48:5 Exodus 2:10 Deu 25:5,6 Rth 1:11,12 4:17.

Quest. But why then are not these called the sons of Merab?

Answ. Because they were better known by their relation to Michal, who was David’s wife, and, it may be, alive at this time, and having no children of her own, took these, and bred them up as her own; when Merab was now a more obscure person, and possibly dead many years before this.

Whom she brought up; for so this Hebrew verb, which primarily and properly signifies to bear, is sometimes used, as Genesis 1:23 Ruth 4:17, because the education of children is a kind of bearing of them, as requiring frequently no less care and pains than the bearing doth; whence it is that nurses are reputed as mothers, and sometimes go under that name both in sacred and profane writers. See Ruth 4:16,17; and compare Genesis 16:2 30:3 Numbers 11:12 Galatians 4:19.

The Meholathite; of Abel-meholah in the tribe of Benjamin, Judges 7:22; so he is here called by way of distinction from Barzillai the Gileadite, 2 Samuel 19:31.