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Expositor's Bible Commentary 2 Samuel 21:1 Then there was a famine in the days of David three years, year after year; and David inquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites. CHAPTER XXVIII THE FAMINE. 2 Samuel 21:1-14 . WE now enter on the concluding part of the reign of David. Some of the matters in which he was most occupied during this period are recorded only in Chronicles. Among these, the chief was his preparations for the building of the temple, which great work was to be undertaken by his son. In the concluding part of Samuel the principal things recorded are two national judgments, a famine and a pestilence, that occurred in David's reign, the one springing from a transaction in the days of Saul, the other from one in the days of David. Then we have two very remarkable lyrical pieces, one a general song of thanksgiving, forming a retrospect of his whole career; the other a prophetic vision of the great Ruler that was to spring from him, and the effects of His reign. In addition to these, there is also a notice of certain wars of David's, not previously recorded, and a fuller statement respecting his great men than we have elsewhere. The whole of this section has more the appearance of a collection of pieces than a chronological narrative. It is by no means certain that they are all recorded in the order of their occurrence. The most characteristic of the pieces are the two songs or psalms - the one looking back, the other looking forward; the one commemorating the goodness and mercy that had followed him all the days of his life, the other picturing goodness still greater and mercy more abundant, yet to be vouchsafed under David's Son. The conjunction "then" at the beginning of the chapter is replaced in the Revised Version by "and." It does not denote that what is recorded here took place immediately after what goes before. On the contrary, the note of time is found in the general expression, "in the days of David," that is, some time in David's reign. On obvious grounds, most recent commentators are disposed to place this occurrence comparatively early. It is likely to have happened while the crime of Saul was yet fresh in the public recollection. By the close of David's reign a new generation had come to maturity, and the transactions of Saul's reign must have been comparatively forgotten. It is clear from David's excepting Mephibosheth, that the transaction occurred after he had been discovered and cared for. Possibly the narrative of the discovery of Mephibosheth may also be out of chronological order, and that event may have occurred earlier than is commonly thought. It will remove some of the difficulties of this difficult chapter if we are entitled to place the occurrence at a time not very far remote from the death of Saul. It was altogether a singular occurrence, this famine in the land of Israel. The calamity was remarkable, the cause was remarkable, the cure most remarkable of all. The whole narrative is painful and perplexing; it places David in a strange light, - it seems to place even God Himself in a strange light; and the only way in which we can explain it, in consistency with a righteous government, is by laying great stress on a principle accepted without hesitation in those Eastern countries, which made the father and his children "one concern," and held the children liable for the misdeeds of the father. 1. As to the calamity. It was a famine that continued three successive years, causing necessarily an increase of misery year after year. There is a presumption that it occurred in the earlier part of David's reign, because, if it had been after the great enlargement of the kingdom which followed his foreign wars, the resources of some parts of it would probably have availed to supply the deficiency. At first it does not appear that the king held that there was any special significance in the famine, - that it came as a reproof for any particular sin. But when the famine extended to a third year, he was persuaded that it must have a special cause. Did he not in this just act as we all are disposed to do? A little trial we deem to be nothing; it does not seem to have any significance or to be connected with any lesson. It is only when the little trial swells into a large one, or the brief trouble into a long-continued affliction, that we begin to inquire why it was sent. If small trials were more regarded, heavy trials would be less needed. The horse that springs forward at the slightest touch of the whip or prick of the spur needs no heavy lash; it is only when the lighter stimulus fails that the heavier has to be applied. Man's tendency, even under God's chastenings, has ever been to ignore the source of them, - when God "poured upon him the fury of His anger and the strength of battle, and it set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart " ( Isaiah 42:25 ). Trials would neither be so long nor so severe if more regard were had to them in an earlier stage; if they were accepted more as God's message - "Thus saith the Lord of hosts, Consider your ways." 2. The cause of the calamity was made known when David inquired of the Lord - "It is for Saul and his bloody house, because he slew the Gibeonites." The history of the crime for which this famine was sent can be gathered only from incidental notices. It appears from the narrative before us that Saul "consumed the Gibeonites, and devised against them that they should be destroyed from remaining in any of the coasts of Israel." The Gibeonites, as is well known, were a Canaanite people, who, through a cunning stratagem, obtained leave from Joshua to dwell in their old settlements, and being protected by a solemn national oath, were not disturbed even when it was found out that they had been practicing a fraud. They possessed cities, situated principally in the tribe of Benjamin; the chief of them, Gibeon, "was a great city, one of the royal cities, greater than Ai." In the time of Saul they were a quiet, inoffensive people; yet he seems to have fallen on them with a determination to sweep them from all the coasts of Israel. Death or banishment was the only alternative he offered. His desire to exterminate them evidently failed, otherwise David would have found none of them to consult; but the savage attack which he made on them affords an incidental proof that it was no feeling of humanity that led him to spare the Amalekites when he was ordered to destroy them. We are not told of any offence that the Gibeonites had committed; and perhaps covetousness lay at the root of Saul's policy. There is reason to believe that when he saw his popularity declining and David's advancing, he had recourse to unscrupulous methods of increasing his own. Addressing his servants, before the slaughter of Abimelech and the priests, he asked, "Hear now, ye Benjamites; will the son of Jesse give you fields and vineyards, that all of you have conspired against me?" Evidently he had rewarded his favourites, especially those of his own tribe, with fields and vineyards. But how had he got these to bestow? Very probably by dispossessing the Gibeonites. Their cities, as we have seen, were in the tribe of Benjamin. But to prevent jealousy, others, both of Judah and of Israel, would get a share of the spoil. For he is said to have sought to slay the Gibeonites "in his zeal for the children of Israel and Judah." If this was the way in which the slaughter of the Gibeonites was compassed, it was fair that the nation should suffer for it. If the nation profited by the unholy transaction, and was thus induced to wink at the violation of the national faith and the massacre of an inoffensive people, it shared in Saul's guilt, and became liable to chastisement. Even David himself was not free from blame. "When he came to the throne he should have seen justice done to this injured people. But probably he was afraid. He felt his own authority not very secure, and probably he shrank from raising up enemies in those whom justice would have required him to dispossess. Prince and people therefore were both at fault, and both were suffering for the wrongdoing of the nation. Perhaps Solomon had this case in view when he wrote;" Rob not the poor because he is poor, neither oppress the afflicted in the gate; for the Lord will plead their cause, and spoil the soul of those that spoiled them." But whatever may have been Saul's motive, it is certain that by his attempt to massacre and banish the Gibeonites a great national sin was committed, and that for this sin the nation had never humbled itself, and never made reparation. 3. What, then, was now to be done? The king left it to the Gibeonites themselves to prescribe the satisfaction which they claimed for this wrong. This was in accordance with the spirit of the law that gave a murdered man's nearest of kin a right to exact justice of the murderer. In their answer the Gibeonites disclaimed all desire for compensation in money; and very probably this was a surprise to the people. To surrender lands might have been much harder than to give up lives. What the Gibeonites asked had a grim look of justice; it showed a burning desire to bring home the punishment as near as possible to the offender: "The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, let seven men of his sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did choose." Seven was a perfect number, and therefore the victims should be seven. Their punishment was, to be hanged or crucified, but in inflicting this punishment the Jews were more merciful than the Romans; the criminals were first put to death, then their dead bodies were exposed to open shame. They were to be hanged "unto the Lord," as a satisfaction to expiate His just displeasure. They were to be hanged "in Gibeah of Saul," to bring home the offence visibly to him, so that the expiation should be at the same place as the crime. And when mention is made of Saul, the Gibeonites add, "Whom the Lord did choose." For Jehovah was intimately connected with Saul's call to the throne; He was in some sense publicly identified with him; and unless something were done to disconnect Him with this crime, the reproach of it would, in measure, rest upon Him. Such was the demand of the Gibeonites; and David deemed it right to comply with it, stipulating only that the descendants of Jonathan should not be surrendered. The sons or descendants of Saul that were given up for this execution were the two sons of Rizpah, Saul's concubine, and along with them five sons of Michal, or, as it is in the margin, of Merab, the elder daughter of Saul, whom she bare (R. V. - not "brought up," A.V.) to Adriel the Meholathite. These seven men were put to death accordingly, and their bodies exposed in the hill near Gibeah. The transaction has a very hard look to us, though it had nothing of the kind to the people of those days. Why should these unfortunate men be punished so terribly for the sin of their father? How was it possible for David, in cold blood, to give them up to an ignominious death? How could he steel his heart against the supplications of their friends? With regard to this latter aspect of the case, it is ridiculous to cast reproach on David. As we have remarked again and again, if he had acted like other Eastern kings, he would have consigned every son of Saul to destruction when he came to the throne, and left not one remaining, for no other offence than being the children of their father. On the score of clemency to Saul's family the character of David is abundantly vindicated. The question of justice remains. Is it not a law of nature, it may be asked, and a law of the Bible too, that the son shall not bear the iniquity of the father, but that the soul that sinneth it shall die? It is undoubtedly the rule both of nature and the Bible that the son is not to be substituted for the father when the father is there to bear the penalty. But it is neither the rule of the one nor of the other that the son is never to suffer with the father for the sins which the father has committed. On the contrary, it is what we see taking place, in many forms, every day. It is an arrangement of Providence that almost baffles the philanthropist, who sees that children often inherit from their parents a physical frame disposing them to their parents' vices, and who sees, moreover, that, when brought up by vicious parents, children are deprived of their natural rights, and are initiated into a life of vice. But the law that identified children and parents in Old Testament times was carried out to consequences which would not be tolerated now. Not only were children often punished because of their physical connection with their fathers, but they were regarded as judicially one with them, and so liable to share in their punishment. The Old Testament (as Canon Mozley has so powerfully shown*) was in some respects an imperfect economy; the rights of the individual were not so clearly acknowledged as they are under the New; the family was a sort of moral unit, and the father was the responsible agent for the whole. When Achan sinned, his whole household shared his punishment. The solidarity of the family was such that all were involved in the sin of the father. However strange it may seem to us; it did not appear at all strange in David's time that this rule should be applied in the case of Saul. On the contrary, it would probably be thought that it showed considerable moderation of feeling not to demand the death of the whole living posterity of Saul, but to limit the demand to the number of seven. Doubtless the Gibeonites had suffered to an enormous extent. Thousands upon thousands of them had probably been slain. People might be sorry for the seven young men that had to die, but that there was anything essentially unjust or even harsh in the transaction is a view of the case that would occur to no one. Justice is often hard; executions are always grim; but here was a nation that had already experienced three years of famine for the sin of Saul, and that would experience yet far more if no public expiation should take place; and seven men were not very many to die for a nation. (*Lectures on the Old Testament. Lecture V: "Visitation of Sins of Fathers on Children.") The grimness of the mode of punishment was softened by an incident of great moral beauty, which cannot but touch the heart of every man of sensibility. Rizpah, the concubine of Saul, and mother of two of the victims, combining the tenderness of a mother and the courage of a hero, took her position beside the gibbet; and, undeterred by the sight of the rotting bodies and the stench of the air, she suffered neither the birds of the air to rest on them by day nor the beasts of the field by night. The poor woman must have looked for a very different destiny when she became the concubine of Saul. No doubt she expected to share in the glory of his royal state. But her lord perished in battle, and the splendour of royalty passed for ever from him and his house. Then came the famine; its cause was declared from heaven, its cure was announced by the Gibeonites. Her two sons were among the slain. Probably they were but lads, not yet beyond the age which rouses a mother's sensibilities to the full. (This consideration likewise points to an early date.) We cannot attempt to picture her feelings. The last consolation that remained for her was to guard their remains from the vulture and the tiger. Unburied corpses were counted to be disgraced, and this, in some degree, because they were liable to be devoured by birds and beasts of prey. Rizpah could not prevent the exposure, but she could try to prevent the wild animals from devouring them. The courage and self-denial needed for this work were great, for the risk of violence from wild beasts was very serious. All honour to this woman and her noble heart! David appears to have been deeply impressed by her heroism. When he heard of it he went and collected the bones of Jonathan and his sons, which had been buried under a tree at Jabesh-gilead, and likewise the bones of the men that had been hanged; and he buried the bones of Saul and Jonathan in Zelah, in the sepulcher of Kish, Saul's father. And after that God was entreated for the land. We offer a concluding remark, founded on the tone of this narrative. It is marked, as everyone must perceive, by a subdued, solemn tone. Whatever may be the opinion of our time as to the need of apologizing for it, it is evident that no apology was deemed necessary for the transaction at the time this record was written. The feeling of all parties evidently was, that it was indispensable that things should take the course they did. No one expressed wonder when the famine was accounted for by the crime of Saul. No one objected when the question of expiation was referred to the Gibeonites, The house of Saul made no protest when seven of his sons were demanded for death. The men themselves, when they knew what was coming, seem to have been restrained from attempting to save themselves by flight. It seemed as if God were speaking, and the part of man was simply to obey. When unbelievers object to passages in the Bible like this, or like the sacrifice of Isaac, or the death of Achan, they are accustomed to say that they exemplify the worst passions of the human heart consecrated under the name of religion. We affirm that in this chapter there is no sign of any outburst of passion whatever; everything is done with gravity, with composure and solemnity. And, what is more, the graceful piety of Rizpah is recorded, with simplicity, indeed, but in a tone that indicates appreciation of her tender motherly soul. Savages thirsting for blood are not in the habit of appreciating such touching marks of affection. And further, we are made to feel that it was a pleasure to David to pay that mark of respect for Rizpah's feelings in having the men buried. He did not desire to lacerate the feelings of the unhappy mother; he was glad to soothe them as far as he could. To him, as to his Lord, judgment was a strange work, but he delighted in mercy. And he was glad to be able to mingle a slight streak of mercy with the dark colours of a picture of God's judgment on sin. To all right minds it is painful to punish, and when punishment has to be inflicted it is felt that it ought to be done with great solemnity and gravity, and with an entire absence of passion and excitement. In a sinful world God too must inflict punishment. And the future punishment of the wicked is the darkest thing in all the scheme of God's government. But it must take place. And when it does take place it will be done deliberately, solemnly, sadly. There will be no exasperation, no excitement. There will be no disregard of the feelings of the unhappy victims of the Divine retribution. What they are able to bear will be well considered. What condition they shall be placed in when the punishment comes, will be calmly weighed. But may we not see what a distressing thing it will be (if we may use such an expression with reference to God) to consign His creatures to punishment? How different His feelings when He welcomes them to eternal glory! How different the feelings of His angels when that change takes place by which punishment ceases to hang over men, and glory takes its place! "There is joy in the presence of the angels of God over one sinner that repenteth." Is it not blessed to think that this is the feeling of God, and of all Godlike spirits? Will you not all believe this, - believe in the mercy of God, and accept the provision of His grace? "For God so loved the world that He gave His only-begotten Son, that whosoever believeth on Him should not perish but should have eternal life." 2 Samuel 21:15 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. CHAPTER XXIX. LAST BATTLES AND THE MIGHTY MEN. 2 Samuel 21:15-22 ; 2 Samuel 23:8-39 . IN entering on the consideration of these two portions of the history of David, we must first observe that the events recorded do not appear to belong to the concluding portion of his reign. It is impossible for us to assign a precise date to them, or at least to most of them, but the displays of physical activity and courage which they record would lead us to ascribe them to a much earlier period. Originally, they seem to have formed parts of a record of David's wars, and to have been transferred to the Books of Samuel and Chronicles in order to give a measure of completeness to the narrative. The narrative in Chronicles is substantially the same as that in Samuel, but the text is purer. From notes of time in Chronicles it is seen that some at least of the encounters took place after the war with the children of Ammon. Why have these passages been inserted in the history of the reign of David? Apparently for two chief purposes. In the first place, to give us some idea of the dangers to which he was exposed in his military life, dangers manifold and sometimes overwhelming, and all but fatal; and thus enable us to see how wonderful were the deliverances he experienced, and prepare us for entering into the song of thanksgiving which forms the twenty-second chapter, and of which these deliverances form the burden. In the second place, to enable us to understand the human instrumentality by which he achieved so brilliant a success, the kind of men by whom he was helped, the kind of spirit by which they were animated, and their intense personal devotion to David himself. The former purpose is that which is chiefly in view in the end of the twenty-first chapter, the latter in the twenty-third. The exploits themselves occur in encounters with the Philistines, and may therefore be referred partly to the time after the slaughter of Goliath, when he first distinguished himself in warfare, and the daughters of Israel began to sing, "Saul hath slain his thousands, but David his tens of thousands;" partly to the time in his early reign when he was engaged driving them out of Israel, and putting a bridle on them to restrain their inroads; and partly to a still later period. It is to be observed that nothing more is sought than to give a sample of David's military adventures, and for this purpose his wars with the Philistines alone are examined. If the like method had been taken with all his other campaigns, - against Edom, Moab, and Ammon; against the Syrians of Rehob, and Maacah, and Damascus, and the Syrians beyond the river, - we might borrow the language of the Evangelist, and say that the world itself would not have been able to contain the books that should be written. Four exploits are recorded in the closing verses of the twenty-first chapter, all with "sons of the giant," or, as it is in the margin, of Kapha. The first was with a man who is called Ishbi-benob, but there is reason to suspect that the text is corrupt here, and in Chronicles this incident is not mentioned. The language applied to David, " avid and his servants went down," would lead us to believe that the incident happened at an early period, when the Philistines were very powerful in Israel, and it was a mark of great courage to "go down" to their plains, and attack them in their own country. To do this implied a long journey, over steep and rough roads, and it is no wonder if between the journey and the fighting David "waxed faint." Then it was that the son of the giant, whose spear or spear- head weighed three hundred shekels of brass, or about eight pounds, fell upon him "with a new sword, and thought to have slain him." There is no noun in the original for sword; all that is said is, that the giant fell on David with something new, and our translators have made it a sword. The Revised Version in the margin gives "new armour." The point is evidently this, that the newness of the thing made it more formidable. This could hardly be said of a common sword, which would be really more formidable after it had ceased to be quite new, since, by having used it, the owner would know it better and wield it more perfectly. It seems better to take the marginal reading "new armour," that is, new defensive armour, against which the weary David would direct his blows in vain. Evidently he was in the utmost peril of his life, but was rescued by his nephew Abishai, who killed the giant. The risk to which he was exposed was such that his people vowed they would not let him go out with them to battle any more, lest the light of Israel should be quenched. During the rest of that campaign the vow seems to have been respected, for the other three giants were not slain by David personally, but by others. As to other campaigns, David usually took his old place as leader of the army, until the battle against Absalom, when his people prevailed on him to remain in the city. Three of the four duels recorded here took place at Gob, - a place not now known, but most probably in the neighbourhood of Gath. In fact, all the encounters probably took place near that city. One of the giants slain is said in Samuel, by a manifest error, to have been Goliath the Gittite; but the error is corrected in Chronicles, where he is called the brother of Goliath. The very same expression is used of his spear as in the case of Goliath: "the staff of whose spear was like a weaver's beam." Of the fourth giant it is said that he defied Israel, as Goliath had done. Of the whole four it is said that "they were born to the giant in Gath." This does not necessarily imply that they were all sons of the same father, "the giant" being used generically to denote the race rather than the individual. But the tenor of the narrative and many of its expressions carry us back to the early days of David. There seems to have been a nest at Gath of men of gigantic stature, brothers or near relations of Goliath. Against these he was sent, perhaps in one of the expeditions when Saul secretly desired that he should fall by the hand of the Philistines. If it was in this way that he came to encounter the first of the four, Saul had calculated well, and was very nearly carrying his point. But though man proposes, God disposes. The example of David in his encounter with Goliath, even at this early period, had inspired several young men of the Hebrews, and even when David was interdicted from going himself into battle, others were raised up to take his place. Every one of the giants found a match either in David or among his men. It was indeed highly perilous work; but David was encompassed by a Divine Protector, and being destined for high service in the kingdom of God, he was "immortal till his work was done." We have said that these were but samples of David's trials, and that they were probably repeated again and again in the course of the many wars in which he was engaged. One can see that the danger was often very imminent, making him feel that his only possible deliverance must come from God. Such dangers, therefore, were wonderfully fitted to exercise and discipline the spirit of trust. Not once or twice, but hundreds of times, in his early experience he would find himself constrained to cry to the Lord. And protected as he was, delivered as he was, the conviction would become stronger and stronger that God cared for him and would deliver him to the end. We see from all this how unnecessary it is to ascribe all the psalms where David is pressed by enemies either to the time of Saul or to the time of Absalom. There were hundreds of other times in his life when he had the same experience, when he was reduced to similar straits, and his appeal lay to the God of his life. And this was in truth the healthiest period of his spiritual life. It was amid these perilous but bracing experiences that his soul prospered most. The north wind of danger and difficulty braced him to spiritual self- denial and endurance; the south wind of prosperity and luxurious enjoyment was what nearly destroyed him. Let us not become impatient when anxieties multiply around us, and we are beset by troubles, and labours, and difficulties. Do not be tempted to contrast your miserable lot with that of others, who have health while you are sick, riches while you are poor, honour while you are despised, ease and enjoyment while you have care and sorrow. By all these things God desires to draw you to Himself, to discipline your soul, to lead you away from the broken cisterns that can hold no water to the fountain of living waters. Guard earnestly against the unbelief that at such times would make your hands hang down and your heart despond; rally your sinking spirit. "Why art thou cast down, O my soul, and why art thou disquieted within me?" Remember the promise, "I will never leave you nor forsake you;" and one day you shall have cause to look back on this as the most useful, the most profitable, the most healthful, period of your spiritual life. We pass to the twenty-third chapter, which tells us of David's mighty men. The narrative, at some points, is not very clear; but we gather from it that David had an order of thirty men distinguished for their valour; that besides these there were three of super-eminent merit, and another three, who were also eminent, but who did not attain to the distinction of the first three. Of the first three, the first was Jashobeam the Hachmonite (see 1 Chronicles 11:11 ), the second Eleazar, and the third Shammah. Of the second three, who were not quite equal to the first, only two are mentioned, Abishai and Benaiah; thereafter we have the names of the thirty. It is remarkable that Joab's name does not occur in the list, but as he was captain of the host, he probably held a higher position than any. Certainly Joab was not wanting in valour, and must have held the highest rank in a legion of honour. Of the three mighties of the first rank, and the two of the second, characteristic exploits of remarkable courage and success are recorded. The first of the first rank, whom the Chronicles call Jashobeam, lifted up his spear against three hundred slain at one time. (In Samuel the number is eight hundred.) The exploit was worthy to be ranked with the famous achievement of Jonathan and his armour-bearer at the pass of Michmash. The second, Eleazar, defied the Philistines when they were gathered to battle, and when the men of Israel had gone away he smote the Philistines till his hand was weary. The third, Shammah, kept the Philistines at bay on a piece of ground covered with lentils, after the people had fled, and slew the Philistines, gaining a great victory. Next we have a description of the exploit of three of the mighty men when the Philistines were in possession of Bethlehem, and David in a hold near the cave of Adullam (see 2 Samuel 5:15-21 ). The occasion of their exploit was an interesting one. Contemplating the situation, and grieved to think that his native town should be in the enemy's hands, David gave expression to a wish - "Oh that someone would give me water to drink of the well of Bethlehem which is before the gate!" It was probably meant for little more than the expression of an earnest wish that the enemy were dislodged from their position - that there were no obstruction between him and the well, that access to it were as free as in the days of his youth. But the three mighty men took him at his word, and breaking through the host of the Philistines, brought the water to David. It was a singular proof of his great personal influence; he was so loved and honoured that to gratify his wish these three men took their lives in their hands to obtain the water. Water got at such a cost was sacred in his eyes; it was a thing too holy for man to turn to his use, so he poured it out before the Lord. Next we have a statement bearing on two of the second three. Abishai, David's nephew, who was one of them, lifted up his spear against three hundred and slew them. Benaiah, son of Jehoiada, slew two lion-like men of Moab (the two sons of Ariel of Moab, R.V.); also, in time of snow, he slew a lion in a pit; and finally he slew an Egyptian, a powerful man, attacking him when he had only a staff in his hand, wrenching his spear from him, and killing him with his own spear. The third of this trio has not been mentioned; some conjecture that he was Amasa ("chief of the captains" -"the thirty," R.V., 1 Chronicles 12:18 ), and that his na

Then there was a famine in the days of David three years. 2 Samuel 21:1-14 The quickening of David's conscience by Rizpah's example C. Vince. Some years since it was found that many returned emigrants were ending their days in English workhouses. When the authorities inquired into the causes of this fact, they ascertained that in nearly every case those who were then paupers had formerly prospered in the colonies; but they had forsaken their prosperity and come back to England, because they could not bear the thought of dying and being buried in the strange lands wherein they had made their homes for a season. While they were in health and vigour, they were comparatively content to be far away from the old country; but as soon as the shadows of evening began to fall they yearned to return to the familiar haunts of life's morning, in order that, when they fell asleep, they might be laid to rest in their fathers' sepulchres. The desire was so strong, that they yielded to it, although they thereby doomed themselves to poverty for the remainder of their days. This is an instinct which cannot be put down by force of argument. After all that can be said about the un-wisdom of it, the voice of nature will still plead for it, and "it seems to be the appointment of heaven that the first attachments of which the heart is conscious should be its last." If we have no such desire about out own final resting-places we have about those of our friends, and we like to have the graves of our loved ones near to us, and not far away amongst strangers. This feeling must not be denounced as mere sentimentalism, for it has been cherished as an honourable thing by men who were neither feeble nor foolish. When Barzillai pleaded against the preferment which David was urging upon him, this was his last and most forcible entreaty: "Let thy servant, I pray thee," etc. Was it not strange that David should for so many years leave the remains, of Saul and Jonathan in the place of their hasty sepulture, far from the burial of their fathers? It might have been fairly anticipated that, on his coining into power, David would make an early effort to bring the body of Jonathan to his native place, and there inter it with all the honour befitting the burial of such a princely man and faithful friend. Instead of this, David allowed thirty years to pass away before he did what reverence and gratitude for the dead should have constrained him to regard as a sacred duty to be discharged as soon as possible. Towards the close of David's life, the prosperity f the kingdom was interrupted by a famine. "He inquired of the Lord." It will be remembered that, in the days of Joshua, the Gibeonites had, by means of false pretences, obtained a covenant of peace between themselves and the Israelites. They were degraded to perpetual servitude; but with all the sacredness of a solemn oath the public faith was pledged to them for the security of their lives. Under circumstances not fully disclosed to us, Saul broke the oath and forfeited the honour of the nation, by slaying many of the Gibeonites, and by attempting to destroy them all. It has been supposed by some that he was severe and cruel towards the Gibeonites, as a kind of set-off against his pretended compassion towards the Amalekites. Later commentators have thought that light is is to be obtained from the question Saul put to his courtiers when he was disclosing his suspicions against David: "Hear now, ye Benjamites," etc. This implies that Saul either had given or would give them fields and vineyards. The sin of Saul was regarded by God as a national sin, either because the people shared in the plunder, or because they sympathised with or connived at the deed. The matter was one of double guilt, for, besides the shedding of innocent blood, there was the violation of a solemn compact. Some men have a feeling that there is an appearance of injustice ii a crime be punished many years after its perpetration. But lapse of time has no power to diminish the guilt of an action, and why should it deter or diminish punishment? If lapse of time work change in the offender, bringing him to repentance, then it is meet for mercy to interpose with pardon, and keep back punishment for ever. This is according to God's promise. Where, on the other hand, the rolling years reveal no improvement, the guilt is increased instead of diminished. In these cases delayed judgment will be at last heavier judgment. Of course, objectors will ask the old question: "Was it just to make one generation suffer for the sins of another?" Seeing the famine did not come till more than forty years after the offence, the greater part of the offenders must have entirely escaped the punishment; and it is said, therefore, the delayed judgment must have been an unjust judgment. How is it people never think of asking this other question: "Is it just for one generation to be enriched in many ways by the skill and labour and victories of a preceding generation?" The law of God that links the generations together is constantly and powerfully working for good. We are all of us more or less better in body, mind, and estate, because of the virtues of those who have lived before us. If we were to be stripped of all the fruit Of the various excellences of bygone generations, how poor and feeble we should be! Our freedom, our art and science, our civilisation, with all its power to mitigate the sorrows and increase the pleasures of life, are not the creation of our wisdom, they are not the product of our virtues. By far the larger portion of them we owe, under God, to the work and worth of those who now sleep in their graves. "Other men laboured, and we have entered into their labours." It was doubtless by God's direction that David suffered the surviving Gibeonites to decide what should be done to expiate the sin. They demanded that seven of Saul's descendants should be publicly executed, and their demand was granted. Saul and his sons had been the leaders in the unprincipled slaughter, and his descendants were most likely the largest holders of the unrighteous spoil. It was contrary to Jewish custom to leave the bodies upon the gibbets to waste away; but it was done in the case of these seven, either because the Gibeonites demanded it, or in order to make the warning more terrible. It gave rise to a most touching display of motherly affection and fidelity. Two of the seven were sons of Rizpah, who, though she had been one of Saul's wives, was still living. She could not bear the thought of their hanging there for the vultures to tear to pieces and devour, and she determined to keep watch over them and drive off the foul birds of prey. She made her home upon the rock, and watched with a vigilance that never slept, and a devotion that never wearied. It was told David what Rizpah had done, and instantly his memory was awakened, and his conscience was quickened. He thought of the bones of Saul and Jonathan sleeping in the place of their somewhat hurried and unseemly burial. He saw the duty he ought to have discharged. He fetched the long-neglected remains from Jabesh-Gilead, and carried them to the country of Benjamin, and buried them in the sepulchre of Kish, the father of Saul. With them he buried also the bodies of the seven, and thus relieved the tender and faithful-hearted Rizpah from the burden of work and woe which her love for her own had laid upon her. Long-forgotten sin had been brought to mind, and acknowledged, and expiated; homage had been paid to justice; the evil of unfaithfulness had been exposed; the honour of the nation had been purged from foul stains; it had been shown that neither kings nor princes can do wrong with impunity; maternal fondness and fidelity had been touchingly displayed; a long-forgotten duty had been attended to; a noble example had borne fruit; and "after that God was untreated for the land." The way in which Rizpah's conduct moved David to his duty affords a fine instance of what has been aptly called "unconscious influence." She had no design upon the conscience of the king, but her right doing told with great effect. Words are often feeble and in vain, but deeds are seldom fruitless. The most eloquent preachers may have to cry out complainingly — "Who hath believed our report?" The success of example is far more certain, for its fragrance has never been a sweetness wholly "wasted on the desert air." ( C. Vince. ) Conscience assertive T. Guthrie. Conscience works after the manner so beautifully set forth in a ring that a great magician, according to an Eastern tale, presented to his prince. The gift was of inestimable value: not for the diamonds and rubies and pearls that gemmed it, but for a rare and mystic property in the metal. It sat easily enough on the finger in ordinary circumstances; but so soon as its wearer formed a bad thought, designed or committed a bad action, the ring became a monitor. Suddenly contracting, it pressed painfully on his finger, warning him of sin. Such a ring, thank God, is not the peculiar property of kings; all, the poorest of us, those who wear none other possess and wear this inestimable jewel — for the ring in the fable is just that conscience which is the voice of God within us. ( T. Guthrie. ) Famine in the days of David G. T. Coster. I. THE CONNECTION BETWEEN MORAL EVIL AND PHYSICAL SUFFERING. Do we believe in God as the Moral Ruler of men? Then we cannot but believe that He designs and controls what is occurrent around them to the education and bettering of the moral, nature that is within them. National calamities follow upon national sins. Let no corn-seed be sown; no provision made as far as man can make it for harvest, and famine will come as a Divine retribution. But with all the husbandmen's forecast and arduous anticipative toil, famine may still come as a punishment because of a nation's sins — drought, mildew, destructive insect life, the ministers of God that do His chastening pleasure. Atheistic philosophy resolves the government of the world into the action of natural laws, as if there could be laws without a Law-giver, as if they could act except He continued to be and continued to make them efficient. Some may point to second causes. "These suffice; hence come war, famine, black pestilence." But why hence? Design there cannot be without a Designer. Punishment may smite the nations through the operation of natural law; but that law is the expression of God's will, and in its operation moves His hidden, but correcting hand. As men deal with their children, God deals with them; from moral evil comes physical suffering. The punishment may be delayed, but it is inevitable. Nations, as such, have no future beyond the bounds of time. Punishment, then, for national sins must fall upon nations now. Sometimes with startling, convicting sharpness. Sometimes "after many days" — days that have gathered into many years. It was so in the case of the famine that was the punishment for Israel's accessory guilt in Saul's crime against the Gideonites forty years before. A truth this not without modern confirmatory instances. France slaughtered many of the Huguenots — her best and purest sons — and chased many more into exile. Two hundred years afterwards came the full appalling punishment for that stupendous crime in the horrors of the French Revolution — in the "dire Religion stript of God." America cherished slave-holding into a domestic institution — and, at length, long after the first slave-holders had passed, in tremendous national convulsion, and through the Red Sea of slaughter, the African bondmen made their wondering, exultant way into freedom. "God's judgments often look a long way back." II. GOD'S DISPLEASURE WITH NATIONAL PRIDE AND VIOLATION OF TREATY OBLIGATIONS. The famine afflicted Israel because of the perfidy shown to the Gibeonites by Saul and his approving subjects. What instruction, what warning, in these records for England to-day! We are in treaty with many dependent nations and tribes. Let us be faithful to our treaties — honest, kind, not aggressive on the reserved and acknowledged rights of any. To wrong African or Indian tribe — any tribe though as weak and helpless as the ancient Gibeonites, with the national approval, is to assure in coming days for the nation storms of the Divine displeasure. Nor is national pride to go unpunished. And are we guiltless herein? Vast, inclusive of many languages and all climates, the empire that acknowledges our King. But let us not forget who has made us to differ; who has exalted us among the nations; who has lifted us up and can cast us down. III. IN RIZPAH WE SEE THE UNUTTERABLE, UNVANQUISHABLE STRENGTH OR A MOTHER'S LOVE. Her sons were doomed to ignominious, dishonoured end. She will honour them! An aged woman; adult sons; a king's sons — thus to end! To her they are royal still. As her grey hair streams to the wind, as her voice and arms are raised against the prowling creatures, oh strength of resolution! oh, thronging memories in that lonely woman's heart! The barley harvest was nodding white When my children died on the rocky height, And the reapers were singing on hill and plain When I came to my task of sorrow and pain. But now the season of rain is nigh, The sun is dim in the thickening sky. I hear the howl of the wind that brings The long, drear storm on its heavy wings; But the howling wind and the driving rain Will beat on my houseless head in vain. I shall stay, from my murdered sons to scare The beasts of the desert and fowls of air.Unconquerable love! not rewarded — winning comely sepulture for the bodies of her dead. ( G. T. Coster. ) Punished sin expiated J. Parker, D. D. 1. A famine in Palestine was always a consequence of deficient winter rains, such a deficiency being by no means uncommon; but in this case the famine endured three successive years, and thus became alarming, and impelled men to ask religious questions and make religious arrangements. "David inquired of the Lord" — in other words, he sought the face of the Lord. Is not the action of David imitated, to some extent at least, by the men of all time? When the east wind blows three days, or three weeks, men do but remark upon it complainingly, and it passes from criticism; but when it continues three months, and three more, and the earth is made white with dust, and every tree stands in blackness and barrenness, and every bird is silent, and the whole landscape is one scene of blank desolation — then men begin to inquire concerning causes, and even the most flippant and obdurate may be easily moved to seek the face of the Lord. Thus selfishness assumes a religious aspect, and religion is degraded by being crowned with selfishness; thus men make confusion in moral distinctions, and imagine themselves to be pious when they are only self-seeking, and suppose themselves constrained by persuasion when they are simply driven by fear. 2. David, having learned the Divine reason for the continued famine, now turned in a human direction, as he was bound to do, saying unto the Gibeonites, "What shall I do for you?" The word is the term which is used throughout the law in connection with the propitiatory sacrifices. The word literally means to cover up. David inquires what he can do to cover up the sin of Saul, so as to remove it from the sight of the men against whom it had been committed. Saul himself being dead, his male descendants were considered as standing in his place, and were looked at in the solemn light of actually personating him and having responsibility for his evil deeds. The Gibeonites regarded the whole affair as involving theocracy, and not until the execution had been completed could the stains be removed which had been thrown upon the most sacred history of the race. Men's ideas of compensation undergo great changes. It is no surprise that at first the idea of compensation should be considerably rough and formless. Jesus Christ. remarking upon it, set it aside in the letter, and displaced it by a nobler spirit: — "Ye have heard it hath been said, An eye for an eye, and a tooth for a tooth: but I say Unto you"... and then came the gospel so difficult to be apprehended by the natural reason, but yielding itself as an infinite treasure to the claim of faith and love. David took the two sons of Rizpah the daughter of Aiah. He could not lawfully refuse the demand of the Gideonites, having before him the fact that the law absolutely required that bloodguiltiness should be expiated by the blood of the offender. David spared for Jonathan's sake the only descendants of Saul in the direct line who could have advanced any claim to the throne. 3. The beginning of harvest points to the time as being immediately after the Passover ( Leviticus 23:10, 11 ), and consequently about the middle of April. The rains of autumn began in October, so that Rizpah's tender care must have extended over about six months. She waited until water dropped upon them out of heaven — that is, until the water-famine was at an end; and thus the Divine forgiveness was assured. A most vivid and ghastly picture this: see the seven bodies fastened to a stake, either by impaling or by crucifixion, and watch them standing there day by day and week by week, until the clouds gathered and the returning rain attested that God had been satisfied because justice had been done in the earth. The Lord from heaven is watching all our oblations and sacrifices and actions, and when we have done that which His law of justice requires He will not forget to send the rain and the sunshine, and to bless the earth with an abundant harvest. 4. Then we come upon a beautiful expression — "And after that God was intreated for the land." There is a solemn lesson here for all time. We must do justice before we can make acceptable prayer, we cannot turn dishonoured graves into altars which God will recognise. "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee: leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." "Wash you, make you clean; pub away the evil of your doings." These are the conditions upon which God will be intreated. 5. There is a line of true melancholy in the remainder of the chapter. The Philistines had yet war again with Israel, but now when David went down and fought against the Philistines we read that "David waxed faint" (v. 15). A splendid life is now showing signs of decay. David in his old age was fighting with giants, but he was no longer the ruddy youth who smote Goliath in the forehead. There is a time when a man must cease from war. There is also a time when his character, his peaceful counsels, his benignant smile, may be of more value than the uplifting of his enfeebled arm. Patriots should take care that their leaders are not too long in the field of danger; and these leaders themselves should know that there is an appointed time for withdrawing from the battle and sitting in noble and well-earned seclusion, guiding by counsel when they can no longer lead by example. ( J. Parker, D. D. ) Famine and war C. Ness. This chapter is a double narrative, first of famine, and secondly of waters, in the latter end of David's days. 1. The time when those three years of famine were, this is uncertain. Some expositors are for a transposition of those stories both of the famine and of the wars, which (they say) fell out before the rebellions both of Absalom's and of Sheba's, rendering probable reasons for their opinion; seeing 'tis said here in the general only that this famine fell out in the days of David (ver. 1), but other authors of profound judgment do see no reason for admitting any such transposition in the Scriptures, seeing it is never safe to allow it, but when it is necessary, and cannot be avoided; and therefore 'tis best to take them in that order, wherein the Holy Spirit hath placed them; yet sometimes Scripture-story puts those passages that belongs to one matter all together, though they happened at several times. 2. The cause of this famine made known by God's oracle. The natural cause was the drought (ver. 10). David, though a prophet, knew not the supernatural cause, until he consulted with the Urim, and God told him it was to punish Saul's fallen zeal, who had so perfidiously and perjuriously brought the Gibeonites into perdition (vers. 1, 2.) 3. The means made use of for removing this judgment of famine, namely, the getting both God and the Gibeonites reconciled to Israel (vers. 3, 4, 5, and 6.) Those Gibeonites had complained of their grievances to God, and he had heard them, for he is gracious. ( Exodus 23:27 .) The reason why they had not all this long time complained to King David. That happened to them which befalls all that are deeply oppressed, they are so dispirited that they dare do nothing for their own relief, and possibly they suspected that David would be unwilling to rescind the acts of Saul.(2) God now rouses David. He asks them what would satisfy them, seeing Saul had-so wronged them from a zeal without knowledge ( Romans 10:2 ), against the public faith, which God (under no pretence) will suffer to be broken, no not though it was won by a wile. ( Joshua 9:1 .5) Yet was it binding to successors.(3) It was not a money-matter they sought for satisfaction, but that seven of Saul's sons might be hanged up before the Lord in Gibeah of Saul, that the place wherein he plotted to root out our families, even at his royal palace, may now become the open stage for the rooting out of his family.(4) The matter, manner, and form of the expiation of Saul's sin, whereby God was reconciled, and the famine removed from Israel at the Gibeonites' prayer.(1.) Mephibosheth, Jonathan's son, is so named to distinguish him from that other Mephibosheth, the son of Saul's concubine (vers. 7, 8). This poor cripple was saved for Jonathan's sake, because of the Lord's oath between them. How much more will the Father of all mercies be mindful of the children of believers for Jesu's sake, and for the covenant made with their parents.(2) But David, doubtless at God's direction, took the two sons of Rizpah, Saul's concubine, and the five sons of Merab, who was married to Adriel.(3) The manner of this expiation, it was the execution of this sevenfold matter, by hanging them all up before the Lord (ver. 9), though David had sworn that he would not cut off Saul's seed ( 1 Samuel 24:21, 22 ). Yet God, dispensing with David in this oath, directed him to do thus; otherwise David had been as guilty of perjury as Saul himself was, and God would not have been so well pleased with this sacrifice as to remove the dearth at it.(4) Rizpah's motherly affection to her two hanged sons. (ver. 10.) She erected a tent upon a continguous rock made of sackcloth (in token of mourning) to secure herself from the parching heat of the sun in the droughty day, and from the malignant vapours of the dark nights. Resolving to watch their bodies from all annoyances, because they were doomed by David with the direction of God, who in this extraordinary case dispensed with his own double law. ( Deuteronomy 21:23 , and 24, 16.) To hang there until the anger of God was appeased for Saul's sin, and rain reobtained, which Rizpah prayed earnestly for in her mourning tent; and that the Lord would accept the sacrifice of her sons for an atonement, to remove the famine, etc. If so, then Rizpah must be a religious woman, having this providence made an ordinance to her. However, she was certainly a virago of a more than manly courage that durst watch there night and day without fear of wild beasts, etc. Not wanting servants as a king's concubine, yet will she watch herself alone. 5. David's high commendation of Rizpah's doing, insomuch as he made her his pattern in declaring due respect to the dead. (vers. 11, 12, 13, 14.)(1) Tidings of Rizpah's condoling the death of her sons, etc., being brought to David, it pleased him so well that be willingly learnt to do his own duty to the dead, and not only towards the bodies of these royal persons now executed, but also to the bones of Saul and Jonathan.(2) David hereupon giveth out his royal order, that the bones of Saul and Jonathan laid up in the sepulchre (where the men of Jabesh Gilead had buried them, 1 Samuel 31:10, 11, 12 ), should be brought thence, and be buried in the sepulchre of Kish, Saul's father, and for the bodies of those seven sons he ordered also an honourable burial, to make them all the amends be could possibly for their ignominious death: all which do clearly demonstrate that David bare no malice either to Saul (who had been so malicious to him while he lived) nor to his sons, and what little reason Joab had to accuse David for hating his friends ( 2 Samuel 19:6 ), but herein he most piously loved his enemies. 6. The effect of all this. (ver. 14.)(1) The Lord's tenderness towards Rizpah, when God saw her motherly bowels, in lamenting the loss of her sons with so much love and patience, and lodging in such an open air to keep their dead bodies from all harm either by bird or beast, he would not suffer her to suffer this hardship till September (as some say) which was the time of God's giving Israel their latter rain (as their former rain fell in Nisan or spring before their barley-harvest, the very time wherein they were hanged (ver. 10), for then Rizpah must lodge upon the rock in her sackcloth tent for many months night and day; but God soon sent rain as that phrase intimateth "Water dropped upon them out of heaven" after so long a drought, causing a dearth, whereby she presently understood God's anger was appeased, seeing rain was now re-obtained.(2) The Lord soon sent rain, not only because He saw David had done that due execution of justice (demanded both by God and the Gibeonites) which so far pleased God that the wickedness of wicked Saul, of his sons, and of his subjects was expiated thereby as to temporal punishments, but also God was pleased because David found in his heart (as the phrase is, 2 Samuel 7:27 ) to recompense good for evil to his enemies, in ordering an honourable interment to Saul and all his sons, and to bury them honourably in a place of Benjamin, named Joshua 18:28 .(3) After their execution God was intreated for the land (ver. 14.) Those intreaters were many, not only all the religious people of Israel, but also Rizpah prayed for rain, that a speedy period might be put both to the pinching famine and to her own painful watchings. 7. The wars David had with the Philistines, wherein were four famous battles fought, from ver. 15 to the end.(1) In the first battle David was present in person, though 'tis expressly said "He now waxed faint" with old age (ver. 15.) Some say this fell out before Absalom's rebellion. Let this story be timed without interruption where the Holy Spirit hath placed it. Here David was in danger to be slain by the giant Ishbi Benob (v. 16), who being made a new colonel, pressed into Israel's army, and with his new sword essayed to slay David as a proof of his valour, but Abishai succoured him, and slew the daring monster (v. 17), Josephus saith, it was done as David nursed them, &c.(2). David was absent in all the three following battles, for his men sware to him because of his former personal danger [That he should descend into no more battles] as they had only obliged his absence ( 2 Samuel 18 .)(3). The issue of these three battles succeeding the first,, and one another as the Philistines (routed in all the four fights) could recruit, and rally their forces. All these victories are ascribed to David (v. 22), learn we to do so unto Christ for all our victories both corporal and spiritual: These all made way for Solomon's peaceable reign. ( C. Ness. ) God's Delays in Punishing. J. Armstrong, D. D. Saul had been some time dead, when this famine, year by year, for three years, visited the people of Israel. You must look back to the book of Joshua, to see what the sin was. There we find that Israel had made a league with the Gibeonites. "Joshua," it is written, "made peace with them, to let them live; and the princes of the congregation aware unto them And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the Lord God of Israel." But in after times they forgot this oath, by suffering Saul to slay the Gibeonites, and did not see the guilt of letting him take their lives. But the sin, though at first it brought no chastisement, began to put forth thorns and to prick in David's day. Now we often act like Israel; we brush away from our minds what we have done. We are too busy with to-day; we are interested in what is going on just now. Who likes to look an old folly in the face? Who likes to unrol the book of life, to read the pages that are stained and blackened with old sins? We do not like to rake up all our sins. There is enough of sin in every man's life to put him to the blush. But is it wise thus to treat ourselves and our sins? Is all well because we are at ease, and have got rid of the sting of our old misdeeds? Is all really safe? Is there no cause for a certain fearful looking for of judgment, and fiery indignation.? Are sins to be thrown aside, and got rid of this way? Nay, we may be very easy and composed; but this is not safety; it is only a treacherous peace; true peace must be sought for by the very opposite course. The true way of peace is not to turn away from the past, but to turn towards it, that we may search and see what we have been about; the true way of peace is not to try to forget our sinful or frivolous deeds of old, but to be at pains to recollect and recall them; for the true way of peace lies through the gate of repentance, through a deep, sincere, careful repentance. It is the penitent who can lay hold of the Cross and live. We must not mistake the ways of God in this matter. The famine that fell on Israel for offences long since past shews us that the edge of God's sword is not blunted, because for a time it is withheld; for every sin there is punishment in store. No man resists the Spirit, and goes unpunished, if he remains impenitent. The Lord often withholds His arm, not because He disregards the sin, bug because He knows the terror of His vengeance, and would fain see the conversion of the sinner. If we are at all moved by the long-suffering and forbearance with which we have been treated, what wiser thing can we do than solemnly and carefully to retrace our steps, and, by a close accurate study of our past lives, to see whether we have much to repent and to confess before the Lord? ( J. Armstrong, D. D. ) The enquiry into sin R. W. Evans, B. D. Here we have an example of the dealings of God with sinners; we see the sin of one man, Saul, coming upon his family, according to that rule which God hath specially laid down among the strictest of his commandments. "I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." The first thing to be learned from such a manifestation of the ways of God's dealing with sin, is the very dreadful extent to which it goes: nearly 200 generations have past since the days of Adam, and yet the effects of his sin have not run out their course. All this world is of a piece; one part is joined on to another, so that no man, however selfish, can do any thing for himself only; some one else must in some way or another come in for his share in it. Can the Christian then take too great heed to himself? The sin of Saul, we seed brought a judgment on the whole land; and it is most instructive to observe how it had been so completely forgotten by men, so that David was obliged to enquire the reason of the judgment. So little do men think of sin until they begin to smart for it. Is not this also a matter of daily experience? But the child of God, and joint-heir with Jesus Christ, has no need of being compelled to enquire of God. He does enquire daily; daily there is presented to his eyes the miserable spectacle of this world, full of sorrow and death, and daily and hourly he feels in his body the tokens of mortality; and daily God gives him an answer with greater clearness, "It is for sin." And daily also he sees his Saviour on the cross, in his agony and sufferings; and daily he enquires of the Lord in his heart, "Why is this?" and daily the answer comes to him with a deeper experience of his own need and God's abundance, "It is for sin." Sin, therefore, is his abhorrence; he sees God's judgment ever upon it. We see from

21:1-9 Every affliction arises from sin, and should lead us to repent and humble ourselves before God; but some troubles especially show that they are sent to bring sin to remembrance. God's judgments often look a great way back, which requires 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 helped him. Nor against this generation suffering for the sin of the last. God often visits the sins of the fathers upon the children, and he gives no account of any matters. Time does not wear out the guilt of sin; nor can we build hopes of escape upon the delay of judgments. If we cannot understand all the reasons of Providence in this matter, still we have no right to demand that God should acquaint us with those reasons. It must be right, because it is the will of God, and in the end it will be proved to be so. Money is no satisfaction for blood. It should seem, Saul's posterity trod in his steps, for it is called a bloody house. It was the spirit of the family, therefore they are justly reckoned with for his sin, as well as for their own. The Gibeonites did not require this out of malice against Saul or his family. It was not to gratify any revenge, but for the public good. They were put to death at the beginning of harvest; they were thus sacrificed to turn away the wrath of Almighty God, who had withheld the harvest-mercies for some years past, and to obtain his favour in the present harvest. In vain do we expect mercy from God, unless we do justice upon our sins. Executions must not be thought cruel, which are for the public welfare. 21:10-14 That a guilty land should enjoy many years of plenty, calls for gratitude; and we need not wonder misused abundance should be punished with scarcity; yet how few are disposed to ask of the Lord concerning the sinful cause, while numbers search for the second causes by which he is pleased to work! But the Lord will plead the cause of those who cannot or will not avenge themselves; and the prayers of the poor are of great power. When God sent rain to water the earth, these bodies were buried, for then it appeared that God was entreated for the land. When justice is done on earth, vengeance from heaven ceases. God is pacified, and is entreated for us through Christ, who was hanged on a tree, and so made a curse for us, to do away our guilt, though he was himself guiltless. 21:15-22 These events seem to have taken place towards the end of David's reign. David fainted, but he did not flee, and God sent help in the time of need. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those who stand their ground and resist him, shall be relieved and made more than conquerors. Death is a Christian's last enemy, and a son of Anak; but through Him that triumphed for us, believers shall be more than conquerors at last, even over that enemy.