But in 2 Samuel 21 an instructive scene is introduced to us to which we may turn our attention for a moment. Whatever may be the grace and faithfulness of God, for the very same reason God is jealous of His Word, and deals righteously wherever His name is pledged. We are all familiar with the fact that in the days of Joshua the Gibeonites had deceived the heads of Israel. They had palmed themselves off on Joshua as coming from a far country, having for their own ends hidden the truth that they belonged to the accursed races of Canaan. The result was that Joshua and the other leaders of Israel committed the name of Jehovah, through the deceit of the Gibeonites, to sparing their lives, though in consequence of that deceit they were reduced to the condition of hewers of wood and drawers of water for the sanctuary. But Saul in his spurious zeal for God lost sight of what was so solemnly assured to the Gibeonites. Are you surprised that the king who would have taken away the life of his own son because of his rash oath, which Jonathan knew not, should feel lightly the oath that had been sworn by Joshua and the other leaders of Israel in the olden time? Wonder not; for the flesh, which here overstrains, there breaks down altogether.
It was no doubt long ago, and there are those who would ignore what is past for present ease. But time makes no difference, any more than place, in the things of God. What He looks to is His name, and by this are we also bound to keep His Word and not deny His name. Saul forgot it. Can we not easily understand this? In him was no living faith whatever. There was only form, and this will sell the Lord when it suits for the price of a slave, though it may at the same time make the greatest show of devotedness. Doubtless Saul could vaunt his own superior zeal for the Lord in this—that he at least was not going to be carried away by a mere name, and an obligation so long ago as to be obsolete. If the Gibeonites were Canaanites, woe be to them from king Saul! And so it was that there was a famine, not immediately after, but now in the days of David for three years. Two things particularly may well arrest attention in this as a great moral truth. It was a long time since the name of Jehovah was pledged; but does God ever forget? Secondly, it was by no means a short time since Saul had done the bloody deed, and yet no chastening had yet come from Jehovah. The chastening did not follow till a considerable time after. Such patience tests souls thoroughly. The chastening fell not in the days of Saul, but in those of David. Why? Because God will have all to inquire of Him; He will exercise His people in their common and continuous responsibility; He will make us feel and judge our forgetfulness of heart, our lack of looking to Himself. The evil might have been dealt with personally on Saul; but the patience of God on the one hand, and the solidarity of the people on the other, was more impressively taught when the blow fell in the days of David. People and king were thus forced to review what had been soon forgotten because taken too lightly when done. He at least is occupied with our ways, and the discipline may tarry a long time. He would have His people learn the reason why His hand was upon them.
If they confide in His righteousness, they will learn why it was the fitting time, and according to the wisdom of God, that the chastening should fall in the days of David rather than in those of Saul. If it had fallen in the days of Saul, the Lord had not been so inquired of. Here was one that felt for the honor of Jehovah. The blow came. If David had felt the sin, if the people had confessed it, if Jehovah's name had been cleared about it, the famine might not have befallen them as it actually did. The evil was done by another who was personally guilty. It is granted that neither David nor they were responsible for his acts, but they were responsible to feel and confess the wrong. It was done publicly by King Saul in Israel. Had they mourned the deed as tarnishing Jehovah's glory? There is no appearance that there was any such confession; and the Lord now will compel them to take up that sin most seriously under the pressure of a famine, repeated till He was glorified in the matter where the wrong was done. In fact the king was guilty, but had the people shown godly horror at his profanation of Jehovah's name? They were careless about it, one cannot doubt; and David wakes up now in answer to the call; and he, chastened of God, does truly feel it, as all Israel had at any rate to smart under the consequences. So then the famine comes, and David inquires of Jehovah. It is very evident that it required a heavy and prolonged dealing from God to make them feel; for it is said, “The famine came in the days of David three years, year after year.” It is not that God takes pleasure in inflicting a sore plague on His people; but anything is good that leads us to draw near to God in self-judgment for a dishonor done to His name. It seems plain then that this scourge was required year after year to rouse the conscience of Israel, possibly even of David also. At length he inquires of Jehovah, who distinctly answers, “It is for Saul, and for his bloody house, because he slew the Gibeonites.”
What a solemn lesson that God will not only not suffer unrighteousness to be done to the people that He loves, but even to the enemies that deceived them! “The righteous Jehovah loveth righteousness.” It would be hard to see or ask a more patent proof of the delicacy and also the tenacity of God's holding to righteousness than His dealing in this very case with Israel for the oath passed to the Gibeonites. Everyone can understand how He must feel about Israel or about David; but that God should be jealous for a wrong done under such circumstances, and so long ago, to the Gibeonites, is to my mind a most wholesome lesson of the God with whom we have to do.
Nor this only. “And the king called the Gibeonites, and said unto them, What shall I do for you? and wherewith shall I make an atonement, that ye may bless the inheritance of Jehovah?” This is another important point: their consciences must be satisfied, their hearts consoled and at rest for the wrong that had been done to them. Yet there is no disguise as to the people in question. Now the Gibeonites were not of the children of Israel. The Spirit of God expressly calls our attention to their origin and race. They were “of the remnant of the Amorites”—and you know what the Amorites were—“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.” An excellent thing, is it not—zeal for the people of God? But zeal only for God's people, or nominally for God Himself, can never sanctify disrespect to His name, even if through trickery only that name had been pledged to His worst enemies. For in truth it was not a question of those to whom the name was pledged, but of His name that was sworn thus. If Jehovah's name was given as a shield to any, Jehovah would be the unswerving and most righteous guardian of its sanctity.
Then of the Gibeonites when they come, David asks, “What shall I do for you? And wherewith shall I make the atonement, that ye may bless the inheritance of Jehovah? 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, that will I do for you. And they answered the king, 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 Jehovah in Gibeah of Saul, whom Jehovah did choose. And the king said, I will give them. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of Jehovah's oath that was between them.” We must carefully look to this, and we shall always find God with us in it. Never should we sacrifice one duty in doing another. However important it may be for instance to pay God homage outside, we must never let slip God's honor at home in the family. It is a blessed thing to serve Him abroad, but there will be a sorry maintenance of His glory outside the house if He is not honored within. And if we find therefore the Gibeonite's oath from Jehovah on one side, there was no less the oath to Jonathan, Saul's son and his seed on the other. No doubt a hasty spirit would have sacrificed the one for the other; the wisdom of God enables us to maintain both. This is fairly seen in the conduct of David.
And further, the very execution of divine judgment introduces the deeply pathetic story of Saul's concubine: “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. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.” This was not a slight thing to David. No doubt God's name demanded vindication, and it was right.
It was due to the Gibeonites that they should be satisfied. God was compelling them to judge the case that the guilt might be expiated; but it was more than right—it was beautiful and suitable that Rizpah should thus spread the deep sorrow of her heart before God. At this conjuncture David shows too on his part what was lovely and becoming in the king of Israel. Far was he from insulting the memory of the late king; for the—Very one that had given up his sons to die went and took the bones of Saul: this was the very time that he took them—showing the last honor to the departed king of Israel and his family. “And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Beth-shan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: 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. And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulcher of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.”
The close of the chapter tells us of the prowess of some of David's servants on behalf of the waning strength of the king.