mh_parser/vol_split/10 - 2Samuel/Chapter 21.xml

<div2 id="iiSam.xxii" n="xxii" next="iiSam.xxiii" prev="iiSam.xxi" progress="48.79%" title="Chapter XXI">
<h2 id="iiSam.xxii-p0.1">S E C O N D   S A M U E L</h2>
<h3 id="iiSam.xxii-p0.2">CHAP. XXI.</h3>
<p class="intro" id="iiSam.xxii-p1">The date of the events of this chapter is
uncertain. I incline to think that they happened as they are here
placed, after Absalom's and Sheba's rebellion, and towards the
latter end of David's reign. That the battles with the Philistines,
mentioned here, were long after the Philistines were subdued,
appears by comparing <scripRef id="iiSam.xxii-p1.1" osisRef="Bible:1Chr.18.1 Bible:1Chr.20.4" parsed="|1Chr|18|1|0|0;|1Chr|20|4|0|0" passage="1Ch 18:1,20:4">1 Chron.
xviii. 1 with xx. 4</scripRef>. The numbering of the people was
just before the fixing of the place of the temple (as appears
<scripRef id="iiSam.xxii-p1.2" osisRef="Bible:1Chr.22.1" parsed="|1Chr|22|1|0|0" passage="1Ch 22:1">1 Chron. xxii. 1</scripRef>), and that
was towards the close of David's life; and, it should seem, the
people were numbered just after the three years' famine for the
Gibeonites, for that which is threatened as "three" years' famine
(<scripRef id="iiSam.xxii-p1.3" osisRef="Bible:1Chr.21.12" parsed="|1Chr|21|12|0|0" passage="1Ch 21:12">1 Chron. xxi. 12</scripRef>) is
called "seven" years (<scripRef id="iiSam.xxii-p1.4" osisRef="Bible:2Sam.24.12-2Sam.24.13" parsed="|2Sam|24|12|24|13" passage="2Sa 24:12,13">2 Sam. xxiv.
12, 13</scripRef>), three more, with the year current, added to
those three. We have here, I. The Gibeonites avenged, 1. By a
famine in the land, <scripRef id="iiSam.xxii-p1.5" osisRef="Bible:2Sam.21.1" parsed="|2Sam|21|1|0|0" passage="2Sa 21:1">ver. 1</scripRef>.
2. By the putting of seven of Saul's posterity to death (<scripRef id="iiSam.xxii-p1.6" osisRef="Bible:2Sam.21.2-2Sam.21.9" parsed="|2Sam|21|2|21|9" passage="2Sa 21:2-9">ver. 2-9</scripRef>), care, however, being
taken of their dead bodies, and of the bones of Saul, <scripRef id="iiSam.xxii-p1.7" osisRef="Bible:2Sam.21.10-2Sam.21.14" parsed="|2Sam|21|10|21|14" passage="2Sa 21:10-14">ver. 10-14</scripRef>. II. The giants of the
Philistines slain in several battles, <scripRef id="iiSam.xxii-p1.8" osisRef="Bible:2Sam.21.15-2Sam.21.22" parsed="|2Sam|21|15|21|22" passage="2Sa 21:15-22">ver. 15-22</scripRef>.</p>
<scripCom id="iiSam.xxii-p0.1_1" osisRef="Bible:2Sam.21" parsed="|2Sam|21|0|0|0" passage="2Sa 21" type="Commentary"/>
<scripCom id="iiSam.xxii-p0.2_1" osisRef="Bible:2Sam.21.1-2Sam.21.9" parsed="|2Sam|21|1|21|9" passage="2Sa 21:1-9" type="Commentary"/><div class="Commentary" id="Bible:2Sam.21.1-2Sam.21.9">
<h4 id="iiSam.xxii-p1.11">A Famine in Israel; The Gibeonites
Avenged. (<span class="smallcaps" id="iiSam.xxii-p1.12">b. c.</span> 1021.)</h4>
<p class="passage" id="iiSam.xxii-p2">1 Then there was a famine in the days of David
three years, year after year; and David enquired of the <span class="smallcaps" id="iiSam.xxii-p2.1">Lord</span>. And the <span class="smallcaps" id="iiSam.xxii-p2.2">Lord</span> answered, <i>It is</i> for Saul, and for
<i>his</i> bloody house, because he slew the Gibeonites.   2
And the king called the Gibeonites, and said unto them; (now the
Gibeonites <i>were</i> not of the children of Israel, but of the
remnant of the Amorites; and the children of Israel had sworn unto
them: and Saul sought to slay them in his zeal to the children of
Israel and Judah.)   3 Wherefore David said unto the
Gibeonites, What shall I do for you? and wherewith shall I make the
atonement, that ye may bless the inheritance of the <span class="smallcaps" id="iiSam.xxii-p2.3">Lord</span>?   4 And the Gibeonites said unto him,
We will have no silver nor gold of Saul, nor of his house; neither
for us shalt thou kill any man in Israel. And he said, What ye
shall say, <i>that</i> will I do for you.   5 And they
answered the king, The man that consumed us, and that devised
against us <i>that</i> we should be destroyed from remaining in any
of the coasts of Israel,   6 Let seven men of his sons be
delivered unto us, and we will hang them up unto the <span class="smallcaps" id="iiSam.xxii-p2.4">Lord</span> in Gibeah of Saul, <i>whom</i> the <span class="smallcaps" id="iiSam.xxii-p2.5">Lord</span> did choose. And the king said, I will
give <i>them.</i>   7 But the king spared Mephibosheth, the
son of Jonathan the son of Saul, because of the <span class="smallcaps" id="iiSam.xxii-p2.6">Lord</span>'s oath that <i>was</i> between them,
between David and Jonathan the son of Saul.   8 But the king
took the two sons of Rizpah the daughter of Aiah, whom she bare
unto Saul, Armoni and Mephibosheth; and the five sons of Michal the
daughter of Saul, whom she brought up for Adriel the son of
Barzillai the Meholathite:   9 And he delivered them into the
hands of the Gibeonites, and they hanged them in the hill before
the <span class="smallcaps" id="iiSam.xxii-p2.7">Lord</span>: and they fell <i>all</i>
seven together, and were put to death in the days of harvest, in
the first <i>days,</i> in the beginning of barley harvest.</p>
<p class="indent" id="iiSam.xxii-p3">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 (<scripRef id="iiSam.xxii-p3.1" osisRef="Bible:2Sam.21.2" parsed="|2Sam|21|2|0|0" passage="2Sa 21:2"><i>v.</i> 2</scripRef>), 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 <scripRef id="iiSam.xxii-p3.2" osisRef="Bible:Josh.9.1-Josh.9.27" parsed="|Josh|9|1|9|27" passage="Jos 9:1-27">Josh. ix.</scripRef>, where it was agreed (<scripRef id="iiSam.xxii-p3.3" osisRef="Bible:2Sam.21.23" parsed="|2Sam|21|23|0|0" passage="2Sa 21:23"><i>v.</i> 23</scripRef>) 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 (<scripRef id="iiSam.xxii-p3.4" osisRef="Bible:1Sam.28.3" parsed="|1Sam|28|3|0|0" passage="1Sa 28:3">1 Sam. xxviii.
3</scripRef>), 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.</p>
<p class="indent" id="iiSam.xxii-p4">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. <i>Lord, show me wherefore thou contendest with
me.</i> 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: <i>It is for Saul.</i> 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 <i>visiteth the sins of the fathers upon the
children, and his judgments are a great deep.</i> 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. <i>Nullum tempus occurrit Deo</i>—<i>God may punish
when he pleases.</i></p>
<p class="indent" id="iiSam.xxii-p5">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.</p>
<p class="indent" id="iiSam.xxii-p6">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, <scripRef id="iiSam.xxii-p6.1" osisRef="Bible:2Sam.21.3" parsed="|2Sam|21|3|0|0" passage="2Sa 21:3"><i>v.</i> 3</scripRef>. 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>I heard not, for thou wilt
hear,</i> <scripRef id="iiSam.xxii-p6.2" osisRef="Bible:Ps.38.14-Ps.38.15" parsed="|Ps|38|14|38|15" passage="Ps 38:14,15">Ps. xxxviii. 14,
15</scripRef>); 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: <i>What you shall
say, that will I do</i> (<scripRef id="iiSam.xxii-p6.3" osisRef="Bible:2Sam.21.4" parsed="|2Sam|21|4|0|0" passage="2Sa 21:4"><i>v.</i>
4</scripRef>), that atonement may be made, and that <i>you may
bless the inheritance of the Lord,</i> <scripRef id="iiSam.xxii-p6.4" osisRef="Bible:2Sam.21.3" parsed="|2Sam|21|3|0|0" passage="2Sa 21:3"><i>v.</i> 3</scripRef>. 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 <i>the blessing of those that were ready to
perish,</i> <scripRef id="iiSam.xxii-p6.5" osisRef="Bible:Job.29.13" parsed="|Job|29|13|0|0" passage="Job 29:13">Job xxix. 13</scripRef>.
"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.</p>
<p class="indent" id="iiSam.xxii-p7">2. They desired that seven of Saul's
posterity might be put to death, and David granted their demand.
(1.) They required no <i>silver, nor gold,</i> <scripRef id="iiSam.xxii-p7.1" osisRef="Bible:2Sam.21.4" parsed="|2Sam|21|4|0|0" passage="2Sa 21:4"><i>v.</i> 4</scripRef>. Note, Money is no satisfaction
for blood, see <scripRef id="iiSam.xxii-p7.2" osisRef="Bible:Num.35.31-Num.35.33" parsed="|Num|35|31|35|33" passage="Nu 35:31-33">Num. xxxv.
31-33</scripRef>. It is the ancient law that blood calls for blood
(<scripRef id="iiSam.xxii-p7.3" osisRef="Bible:Gen.9.6" parsed="|Gen|9|6|0|0" passage="Ge 9:6">Gen. ix. 6</scripRef>); and those
over-value money and under-value life, that sell the blood of their
relations for corruptible things, <i>such as silver and gold.</i>
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 (<scripRef id="iiSam.xxii-p7.4" osisRef="Bible:Exod.21.26" parsed="|Exod|21|26|0|0" passage="Ex 21:26">Exod. xxi.
26</scripRef>), <i>If a man strike out his servant's eye, he shall
let him go free for his eye's sake.</i> 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 <i>Nethinim,</i> 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, <scripRef id="iiSam.xxii-p7.5" osisRef="Bible:Deut.24.16" parsed="|Deut|24|16|0|0" passage="De 24:16">Deut. xxiv.
16</scripRef>. <i>The children</i> in an ordinary course of law,
<i>shall never be put to death for the parents.</i> 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 (<scripRef id="iiSam.xxii-p7.6" osisRef="Bible:2Sam.21.14" parsed="|2Sam|21|14|0|0" passage="2Sa 21:14"><i>v.</i> 14</scripRef>),
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 <i>bloody house;</i> 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: <i>Thou shalt not for us kill
any man</i> (<scripRef id="iiSam.xxii-p7.7" osisRef="Bible:2Sam.21.4" parsed="|2Sam|21|4|0|0" passage="2Sa 21:4"><i>v.</i> 4</scripRef>),
but we will do it ourselves, <i>we will hang them up unto the
Lord</i> (<scripRef id="iiSam.xxii-p7.8" osisRef="Bible:2Sam.21.6" parsed="|2Sam|21|6|0|0" passage="2Sa 21:6"><i>v.</i> 6</scripRef>),
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: "<i>We will hang them up unto the Lord</i> (<scripRef id="iiSam.xxii-p7.9" osisRef="Bible:2Sam.21.6" parsed="|2Sam|21|6|0|0" passage="2Sa 21:6"><i>v.</i> 6</scripRef>), 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 (<scripRef id="iiSam.xxii-p7.10" osisRef="Bible:2Sam.21.7" parsed="|2Sam|21|7|0|0" passage="2Sa 21:7"><i>v.</i> 7</scripRef>); 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 (<scripRef id="iiSam.xxii-p7.11" osisRef="Bible:1Sam.18.19" parsed="|1Sam|18|19|0|0" passage="1Sa 18:19">1 Sam. xviii. 19</scripRef>), but his daughter Michal
brought up, <scripRef id="iiSam.xxii-p7.12" osisRef="Bible:2Sam.21.8" parsed="|2Sam|21|8|0|0" passage="2Sa 21:8"><i>v.</i> 8</scripRef>.
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, <i>He that is hanged is accursed of God,</i> <scripRef id="iiSam.xxii-p7.13" osisRef="Bible:Deut.21.23 Bible:Gal.3.13" parsed="|Deut|21|23|0|0;|Gal|3|13|0|0" passage="De 21:23,Ga 3:13">Deut. xxi. 23; Gal. iii. 13</scripRef>.
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
(<scripRef id="iiSam.xxii-p7.14" osisRef="Bible:2Sam.21.6" parsed="|2Sam|21|6|0|0" passage="2Sa 21:6"><i>v.</i> 6</scripRef>), 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, <scripRef id="iiSam.xxii-p7.15" osisRef="Bible:Ps.9.12" parsed="|Ps|9|12|0|0" passage="Ps 9:12">Ps. ix. 12</scripRef>. Yet the blood of the
<i>Gibeonites</i> 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, <scripRef id="iiSam.xxii-p7.16" osisRef="Bible:Ezek.17.18-Ezek.17.19" parsed="|Ezek|17|18|17|19" passage="Eze 17:18,19">Ezek.
xvii. 18, 19</scripRef>. 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 <i>in the days of
harvest</i> (<scripRef id="iiSam.xxii-p7.17" osisRef="Bible:2Sam.21.9" parsed="|2Sam|21|9|0|0" passage="2Sa 21:9"><i>v.</i> 9</scripRef>),
<i>at the beginning of harvest</i> (<scripRef id="iiSam.xxii-p7.18" osisRef="Bible:2Sam.21.10" parsed="|2Sam|21|10|0|0" passage="2Sa 21:10"><i>v.</i> 10</scripRef>), 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.</p>
</div><scripCom id="iiSam.xxii-p0.3" osisRef="Bible:2Sam.21.10-2Sam.21.14" parsed="|2Sam|21|10|21|14" passage="2Sa 21:10-14" type="Commentary"/><div class="Commentary" id="Bible:2Sam.21.10-2Sam.21.14">
<h4 id="iiSam.xxii-p7.20">The Death of Saul's Sons. (<span class="smallcaps" id="iiSam.xxii-p7.21">b. c.</span> 1021.)</h4>
<p class="passage" id="iiSam.xxii-p8">10 And Rizpah the daughter of Aiah took
sackcloth, and spread it for her upon the rock, from the beginning
of harvest until water dropped upon them out of heaven, and
suffered neither the birds of the air to rest on them by day, nor
the beasts of the field by night.   11 And it was told David
what Rizpah the daughter of Aiah, the concubine of Saul, had done.
  12 And David went and took the bones of Saul and the bones
of Jonathan his son from the men of Jabesh-gilead, which had stolen
them from the street of Beth-shan, where the Philistines had hanged
them, when the Philistines had slain Saul in Gilboa:   13 And
he brought up from thence the bones of Saul and the bones of
Jonathan his son; and they gathered the bones of them that were
hanged.   14 And the bones of Saul and Jonathan his son buried
they in the country of Benjamin in Zelah, in the sepulchre of Kish
his father: and they performed all that the king commanded. And
after that God was intreated for the land.</p>
<p class="indent" id="iiSam.xxii-p9">Here we have, I. Saul's sons not only
hanged, but hanged in chains, their dead bodies left hanging, and
exposed, till the judgment ceased, which their death was to turn
away, by the sending of rain upon the land. They died as
sacrifices, and thus they were, in a manner, offered up, not
consumed all at once by fire, but gradually by the air. They died
as anathemas, and by this ignominious usage they were represented
as execrable, because iniquity was laid upon them. When our blessed
Saviour was made sin for us he was made a curse for us. But how
shall we reconcile this with the law which expressly required that
those who were hanged should be buried on the same day? <scripRef id="iiSam.xxii-p9.1" osisRef="Bible:Deut.21.23" parsed="|Deut|21|23|0|0" passage="De 21:23">Deut. xxi. 23</scripRef>. One of the Jewish
rabbin wishes this passage of story expunged, <i>that the name of
God might be sanctified,</i> which, he thinks, is dishonoured by
his acceptance of that which was a violation of his law: but this
was an extraordinary case, and did not fall within that law; nay,
the very reason for that law is a reason for this exception. He
that is thus left hanged is accursed; therefore ordinary
malefactors must not be so abused; but therefore these must,
because they were sacrificed, not to the justice of the nation, but
for the crime of the nation (no less a crime than the violation of
the public faith) and for the deliverance of the nation from no
less a judgment than a general famine. Being thus made as the
<i>off-scouring of all things,</i> they were made a <i>spectacle to
the world</i> (<scripRef id="iiSam.xxii-p9.2" osisRef="Bible:1Cor.4.9 Bible:1Cor.4.13" parsed="|1Cor|4|9|0|0;|1Cor|4|13|0|0" passage="1Co 4:9,13">1 Cor. iv. 9,
13</scripRef>), God appointing, or at least allowing it.</p>
<p class="indent" id="iiSam.xxii-p10">II. Their dead bodies watched by Rizpah,
the mother of two of them, <scripRef id="iiSam.xxii-p10.1" osisRef="Bible:2Sam.21.10" parsed="|2Sam|21|10|0|0" passage="2Sa 21:10"><i>v.</i>
10</scripRef>. It was a great affliction to her, now in her old
age, to see her two sons, who, we may suppose, had been a comfort
to her, and were likely to be the support of her declining years,
cut off in this dreadful manner. None know what sorrows they are
reserved for. She may not see them decently interred, but they
shall be decently attended. She attempts not to violate the
sentence passed upon them, that they should hang there till God
sent rain; she neither steals nor forces away their dead bodies,
though the divine law might have been cited to bear her out; but
she patiently submits, pitches a tent of sackcloth near the
gibbets, where, with her servants and friends, she protects the
dead bodies from birds and beasts of prey. Thus, 1. She indulged
her grief, as mourners are too apt to do, to no good purpose. When
sorrow, in such cases, is in danger of growing excessive, we should
rather study how to divert and pacify it than how to humour and
gratify it. Why should we thus harden ourselves in sorrow? 2. She
testified her love. Thus she let the world know that her sons died,
not for any sin of their own, not as stubborn and rebellious sons,
<i>whose eye had despised to obey their mother;</i> if that had
been the case, she would have suffered the <i>ravens of the valley
to pick it out and the young eagles to eat it,</i> <scripRef id="iiSam.xxii-p10.2" osisRef="Bible:Prov.30.17" parsed="|Prov|30|17|0|0" passage="Pr 30:17">Prov. xxx. 17</scripRef>. But they died for
their father's sin and therefore her mind could not be alienated
from them by their hard fate. Though there is not remedy, but they
must die, yet they shall die pitied and lamented.</p>
<p class="indent" id="iiSam.xxii-p11">III. The solemn interment of their dead
bodies, with the bones of Saul and Jonathan, in the burying-place
of their family. David was so far from being displeased at what
Rizpah had done that he was himself stirred up by it to do honour
to the house of Saul, and to these branches of it among the rest;
thus it appeared that it was not out of any personal disgust to the
family that he delivered them up, and that he had not desired the
woeful day, but that he was obliged to do it for the public good.
1. He now bethought himself of removing the bodies of Saul and
Jonathan from the place where the men of Jabesh-Gilead had
decently, but privately and obscurely, interred them, <i>under a
tree,</i> <scripRef id="iiSam.xxii-p11.1" osisRef="Bible:1Sam.31.12-1Sam.31.13" parsed="|1Sam|31|12|31|13" passage="1Sa 31:12,13">1 Sam. xxxi. 12,
13</scripRef>. Though the shield of Saul was vilely cast away, as
if he had not been anointed with oil, yet let not royal dust be
lost in the graves of the common people. Humanity obliges us to
respect human bodies, especially of the great and good, in
consideration both of what they have been and what they are to be.
2. With them he buried the bodies <i>of those that were hanged;</i>
for, when God's anger was turned away, they were no longer to be
looked upon as a curse, <scripRef id="iiSam.xxii-p11.2" osisRef="Bible:2Sam.21.13-2Sam.21.14" parsed="|2Sam|21|13|21|14" passage="2Sa 21:13,14"><i>v.</i>
13, 14</scripRef>. When <i>water dropped upon them out of
heaven</i> (<scripRef id="iiSam.xxii-p11.3" osisRef="Bible:2Sam.21.10" parsed="|2Sam|21|10|0|0" passage="2Sa 21:10"><i>v.</i> 10</scripRef>),
that is, when God sent rain to water the earth (which perhaps was
not many days after they were hung up), then they were taken down,
for then it appeared <i>that God was entreated for the land.</i>
When justice is done on earth vengeance from heaven ceases. Through
Christ, who was hanged on a tree and so made a curse for us, to
expiate our guilt (though he was himself guiltless), God is
pacified, and is entreated for us: and it is said (<scripRef id="iiSam.xxii-p11.4" osisRef="Bible:Acts.13.29" parsed="|Acts|13|29|0|0" passage="Ac 13:29">Acts xiii. 29</scripRef>) that <i>when they had
fulfilled all that was written of him,</i> in token of the
completeness of the sacrifice and of God's acceptance of it,
<i>they took him down from the tree and laid him in a
sepulchre.</i></p>
</div><scripCom id="iiSam.xxii-p0.4" osisRef="Bible:2Sam.21.15-2Sam.21.22" parsed="|2Sam|21|15|21|22" passage="2Sa 21:15-22" type="Commentary"/><div class="Commentary" id="Bible:2Sam.21.15-2Sam.21.22">
<h4 id="iiSam.xxii-p11.6">The Giants Subdued. (<span class="smallcaps" id="iiSam.xxii-p11.7">b. c.</span> 1020.)</h4>
<p class="passage" id="iiSam.xxii-p12">15 Moreover the Philistines had yet war again
with Israel; and David went down, and his servants with him, and
fought against the Philistines: and David waxed faint.   16
And Ishbi-benob, which <i>was</i> of the sons of the giant, the
weight of whose spear <i>weighed</i> three hundred <i>shekels</i>
of brass in weight, he being girded with a new <i>sword,</i>
thought to have slain David.   17 But Abishai the son of
Zeruiah succoured him, and smote the Philistine, and killed him.
Then the men of David sware unto him, saying, Thou shalt go no more
out with us to battle, that thou quench not the light of Israel.
  18 And it came to pass after this, that there was again a
battle with the Philistines at Gob: then Sibbechai the Hushathite
slew Saph, which <i>was</i> of the sons of the giant.   19 And
there was again a battle in Gob with the Philistines, where Elhanan
the son of Jaare-oregim, a Bethlehemite, slew <i>the brother of</i>
Goliath the Gittite, the staff of whose spear <i>was</i> like a
weaver's beam.   20 And there was yet a battle in Gath, where
was a man of <i>great</i> stature, that had on every hand six
fingers, and on every foot six toes, four and twenty in number; and
he also was born to the giant.   21 And when he defied Israel,
Jonathan the son of Shimea the brother of David slew him.   22
These four were born to the giant in Gath, and fell by the hand of
David, and by the hand of his servants.</p>
<p class="indent" id="iiSam.xxii-p13">We have here the story of some conflicts
with the Philistines, which happened, as it should seem, in the
latter end of David's reign. Though he had so subdued them that
they could not bring any great numbers into the field, yet as long
as they had any giants among them to be their champions, they would
never be quiet, but took all occasions to disturb the peace of
Israel, to challenge them, or make incursions upon them.</p>
<p class="indent" id="iiSam.xxii-p14">I. David himself was engaged with one of
the giants. The Philistines began the war yet again, <scripRef id="iiSam.xxii-p14.1" osisRef="Bible:2Sam.21.15" parsed="|2Sam|21|15|0|0" passage="2Sa 21:15"><i>v.</i> 15</scripRef>. The enemies of God's
Israel are restless in their attempts against them. David, though
old, desired not a writ of ease from the public service, but he
<i>went down</i> in person to fight <i>against the Philistines
(Senescit, non segnescit</i>—<i>He grows old, but not
indolent</i>), a sign that he fought not for his own glory (at this
age he was loaded with glory, and needed no more), but for the good
of his kingdom. But in this engagement we find him, 1. In distress
and danger. He thought he could bear the fatigues of war as well as
he had done formerly; his will was good, and he hoped he could do
as at other times. But he found himself deceived; age had cut his
hair, and, after a little toil, he <i>waxed faint.</i> His body
could not keep pace with his mind. The champion of the Philistines
was soon aware of his advantage, perceived that David's strength
failed him, and, being himself strong and well-armed, <i>he thought
to slay David;</i> but God was not in his thoughts, and therefore
in that very day they all perished. The enemies of God's people are
often very strong, very subtle, and very sure of success, like
Isbi-benob, but there is no strength, nor counsel, nor confidence
against the Lord. 2. Wonderfully rescued by Abishai, who came
seasonably in to his relief, <scripRef id="iiSam.xxii-p14.2" osisRef="Bible:2Sam.21.17" parsed="|2Sam|21|17|0|0" passage="2Sa 21:17"><i>v.</i> 17</scripRef>. Herein we must own Abishai's
courage and fidelity to his prince (to save whose life he bravely
ventured his own), but much more the good providence of God, which
brought him in to David's succour in the moment of his extremity.
Such a cause and such a champion, though distressed, shall not be
deserted. When <i>Abishai succoured him,</i> gave him a cordial, it
may be, to relieve his fainting spirits, or appeared as his second,
<i>he</i> (namely, David, so I understand it) <i>smote the
Philistine and killed him;</i> for it is said (<scripRef id="iiSam.xxii-p14.3" osisRef="Bible:2Sam.21.22" parsed="|2Sam|21|22|0|0" passage="2Sa 21:22"><i>v.</i> 22</scripRef>) that David had himself a hand
in slaying the giants. David fainted, but he did not flee; though
his strength failed him, he bravely kept his ground, and then God
sent him this help in the time of need, which, though brought him
by his junior and inferior, he thankfully accepted, and, with a
little recruiting, gained his point, and came off a conqueror.
Christ, in his agonies, was strengthened by an angel. In spiritual
conflicts, even strong saints sometimes wax faint; then Satan
attacks them furiously; but those that stand their ground and
resist him shall be relieved, and made more than conquerors. 3.
David's servants hereupon resolved that he should never expose
himself thus any more. They had easily persuaded him not to fight
against Absalom (<scripRef id="iiSam.xxii-p14.4" osisRef="Bible:2Sam.18.3" parsed="|2Sam|18|3|0|0" passage="2Sa 18:3"><i>ch.</i> xviii.
3</scripRef>), but against the Philistines he would go, till,
having had this narrow escape, it was resolved in council, and
confirmed with an oath, that <i>the light of Israel</i> (its guide
and glory, so David was) should never be put again into such hazard
of being blown out. The lives of those who are as valuable to their
country as David was ought to be preserved with a double care, both
by themselves and others.</p>
<p class="indent" id="iiSam.xxii-p15">II. The rest of the giants fell by the hand
of David's servants. 1. Saph was slain by Sibbechai, one of David's
worthies, <scripRef id="iiSam.xxii-p15.1" osisRef="Bible:2Sam.21.18 Bible:1Chr.11.29" parsed="|2Sam|21|18|0|0;|1Chr|11|29|0|0" passage="2Sa 21:18,1Ch 11:29"><i>v.</i> 18; 1
Chron. xi. 29</scripRef>. 2. Another, who was brother to Goliath,
was slain by Elhanan, who is mentioned <scripRef id="iiSam.xxii-p15.2" osisRef="Bible:2Sam.23.24" parsed="|2Sam|23|24|0|0" passage="2Sa 23:24"><i>ch.</i> xxiii. 24</scripRef>. 3. Another, who was of
very unusual bulk, who had more fingers and toes than other people
(<scripRef id="iiSam.xxii-p15.3" osisRef="Bible:2Sam.21.20" parsed="|2Sam|21|20|0|0" passage="2Sa 21:20"><i>v.</i> 20</scripRef>), and such
an unparalleled insolence that, though he had seen the fall of
other giants, yet he defied Israel, was slain by <i>Jonathan the
son of Shimea.</i> Shimea had one son named <i>Jonadab</i>
(<scripRef id="iiSam.xxii-p15.4" osisRef="Bible:2Sam.13.3" parsed="|2Sam|13|3|0|0" passage="2Sa 13:3">2 Sam. xiii. 3</scripRef>), whom I
should have taken for the same with this Jonathan, but that the
former was noted for subtlety, the latter for bravery. These giants
were probably the remains of the sons of Anak, who, though long
feared, fell at last. Now observe, (1.) It is folly for the strong
man to <i>glory in his strength.</i> David's servants were no
bigger nor stronger than other men; yet thus, by divine assistance,
they mastered one giant after another. God chooses by the weak
things to confound the mighty. (2.) It is common for those to go
down slain to the pit who have been <i>the terror of the mighty in
the land of the living,</i> <scripRef id="iiSam.xxii-p15.5" osisRef="Bible:Ezek.32.27" parsed="|Ezek|32|27|0|0" passage="Eze 32:27">Ezek.
xxxii. 27</scripRef>. (3.) The most powerful enemies are often
reserved for the last conflict. David began his glory with the
conquest of one giant, and here concludes it with the conquest of
four. Death is a Christian's last enemy, and a son of Anak; but,
through him that triumphed for us, we hope to be more than
conquerors at last, even over that enemy.</p>
</div></div2>