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<p>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? <a class="bibleref" title="Deut.21.23" href="/passage/?search=Deut.21.23">Deut. 21:23</a>. 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> (<a class="bibleref" title="1Cor.4.9,1Cor.4.13" href="/passage/?search=1Cor.4.9,1Cor.4.13"><span class="bibleref" title="1Cor.4.9">1 Cor. 4:9</span>, <span class="bibleref" title="1Cor.4.13">13</span></a>), God appointing, or at least allowing it.</p>
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<p class="tab-1">II. Their dead bodies watched by Rizpah, the mother of two of them, <a class="bibleref" title="2Sam.21.10" href="/passage/?search=2Sam.21.10">2 Sam. 21:10</a>. 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>, <a class="bibleref" title="Prov.30.17" href="/passage/?search=Prov.30.17">Prov. 30:17</a>. 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>
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<p class="tab-1">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>, <a class="bibleref" title="1Sam.31.12,1Sam.31.13" href="/passage/?search=1Sam.31.12,1Sam.31.13"><span class="bibleref" title="1Sam.31.12">1 Sam. 31:12</span>, <span class="bibleref" title="1Sam.31.13">13</span></a>. 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, <a class="bibleref" title="2Sam.21.13,2Sam.21.14" href="/passage/?search=2Sam.21.13,2Sam.21.14"><span class="bibleref" title="2Sam.21.13">2 Sam. 21:13</span>, <span class="bibleref" title="2Sam.21.14">14</span></a>. When <i>water dropped upon them out of heaven</i> (<a class="bibleref" title="2Sam.21.10" href="/passage/?search=2Sam.21.10">2 Sam. 21:10</a>), 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 (<a class="bibleref" title="Acts.13.29" href="/passage/?search=Acts.13.29">Acts 13:29</a>) 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>
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