By Douglas K. Wilson, Ph.D.
Dean, Office for Global Engagement, University of Mobile
RESOLVED
2 Samuel 21:1–6, 10–14
History matters. In order to understand the context of this chapter, the reader must revisit Exodus 34 and Joshua 9. Through Moses, God warned Israel not to enter into treaties with the inhabitants of the Promised Land. Joshua inadvertently did so with the Gibeonites through their deceit. During Israel’s conquest of the land the Gibeonites pretended to be from a distant land. They approached Joshua about making a covenant with Israel. Joshua failed to seek God’s direction but instead simply took the tribe at their word and cut a covenant in the name of Yahweh. Only afterward did Israel discover they had been deceived. The Gibeonites would live, and they would be perpetual servants in Israel.
The Cause (1–3)
For three years in a row, the land did not produce adequate crops. David recognized that this physical famine had an underlying spiritual cause. Why were the people of God experiencing this lack of food? David asked the Lord and He provided an answer. During his reign, King Saul took it upon himself to rid the land of the Gibeonite tribe. Saul broke the covenant, and the land was suffering the consequences of his ignorant zeal.
David’s desire was to honor God and honor His people. In order to do so, David would have to provide justice for the Gibeonites. Saul had broken a covenant vow made between Gibeon and Israel in the name of Yahweh. What would be proper recompense for this people group?
The Request (4–6)
The Gibeonites’ request was simple. They had no plan to ask for financial compensation. They certainly did not want other Israelites to die for the sins of Saul. Instead, their solution was to request that seven men of Saul’s family face the death penalty.
“That’s unfair!” Before entertaining that thought any further, consider the principle of “lex talionis,” the law of just punishment, or “the punishment fits the crime” (see Lev. 24:19–20). Descendants of Gibeon were killed under Saul’s instruction, though his ancestors had vowed to preserve the Gibeonites (Josh. 9:19–27). Retribution required a like sentence. The offending party, the late king Saul, would forfeit seven of his descendants for his crime against Gibeon. David granted the request, though he spared Mephibosheth out of respect for Jonathan.
The Resolution (10–14)
The Gibeonites hanged seven men of Saul’s family on a hilltop on the first day of the barley harvest. This public execution brought restitution to Gibeon and in time would bring resolution to God’s judgment on the land. In fact, God anticipated this act of contrition. After three years of famine, God brought a harvest of barley, usually reserved for horses and the poor, as provision for His people.
David resolved the matter with the interment of Saul and Jonathan’s bones in the tomb of Kish, Saul’s father. The Gibeonites had their resolution. Saul’s family had its resolution. God’s judgment upon the land was resolved.
Since the time of Adam, sin has required a death sentence. God’s warning to Adam was that death would accompany disobedience: “dying, you will die” or “you will certainly die” (Gen. 2:17). We have offended our holy Creator. Every sin of every soul is worthy of the wrath of God. Yet God “who is rich in mercy” (Eph. 2:4) has brought resolution through the death and resurrection of Christ. For all who place their faith in Christ the death penalty has been paid. Jesus has conquered sin and death. “It is finished” (John 19:30).
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