The Pulpit Commentary — 2 Samuel — Section 509

years dwelling peaceably among" the children of Israel and Judah" (Josh. ix. 17; eh. iv. 3), professing the same faith, and guilty of no offence; many of them being ruth- lessly slain, others escaping by flight. 2. Its effects were still felt by the "hewers of wood and drawers of water" (Nethinim, bondmcn), who survived, in bitter grief, popular odium, heavier servitude. Their cries "entered into the ears of the Lord of eabaoth "(Jae. v. 4). 8. Its gnilt was unaclcnowledged and unexpiated; the wrong unre- dreseed, the ein unrepented of, and even ignored and well-nigh forgotten. "It wonld seem that Saul viewerl their possessions with a covetous eye, as affording him the means of rewarding his adherents (1 Sam. xxii. 7) and of enriching his family; and hence, on some pretence or other, or without any pretence, he slew large numbers of them, and doubtless seized their possessions. It is said that he did thi8 in his zeal for Israel and Judah, and this cannot be explained but on the supposition that the deed was done in order to give the tribes possession of the reserved territories of the Gibeonites. And there is no doubt this would be, as it was designed, a popular and acceptable act (Josh. ix. 18). Saul's own family must have been active in this cruel wrong, and must have had a good share of the spoil; for we find them all, when reduced to a. pri- vate station, much better off in their worldly circumstances than can else be accounted for'' (Kitto). Here lay the secret of the famine, which was interpreted a.s a. sign of Divine wrath. "He tnrneth a fruitful land into a salt-marsh, Because of the wickedness of them that dwell therein." (Ps. cvii. M.) III. lNvoLVING IMPORTANT PRINCIPLES ; not merely that sin and crime a.re followed by Divine punishment, and the wrongs of the poor and needy avenged (1 Sam. x=. 15-17), but also that men are dealt with by God (in the way of chastisement) as communities, as well as separate souls (Ezek. xviii. 2-4). 1. The guilt incurred by individuals is participated in by the nation to which they belong when their wrong- doing is connived at, profited by, and not repudiated; and especially when the wrong- doer is its recognized representative. 2. 'l'he infliction of suffering on a whole nation, on account of the sins of one or more persons therein, is often needful for the vindication of public justice, the reparation of wrong-doing, and the general welfare. 3. Although a nation may be exempted for a season, through the forbearance of God, from the chastisement due to sin, it does not escape altogether, but is surely called to account in this world. "Nations as nations will have no existence in another world, and therefore they must look for retribution in this" (Wordsworth). " I can perceive in the story a recognition of the continuance of a nation's life, of its obligations, of its sins from age to age. All national morality, nay, the meaning and possibility of history, depends upon this truth, the sense of which is, I fear, very weak in our day" (Maurice). "Time does not wear out the guilt of sin, nor can we build hopes of impunity on the delay of judgments" (Matthew Henry). IV. EVOKING RECOGNIZED OBLIGATION. "And the king called the Gibeonites, and said . . . What shall I do for you? and wherewith shall I make the atonement [expiation, satisfaction, means of reconciliation], that ye may bless [and no more curse] the inheritance of Jehovah?" (vers. 2, 3); "What ye say, I will do for you" (ver. 5). Whilst acknowledging the national wrong, he also acknowledged the national obligation, and expressed his purpose : 1. To redress their grievance, satisfy their claim for justice, e.nd secure their favour and intercession. 2. To respect the justice ef God (by whom their cause was manifestly maintained), so that prayer might be heard, and the fa.mine removed. Unless right is done, prayer is vain (Ps. lxvi. 18). 3. And to do whatever might be possible and necessary for these ends. " The land must expiate the king's wrong. 'l'his is rooted in the idea of the solidarity of the people, and the theocratic king as representative of God's people, whence comes solidarity of guilt between king and people" (Erdmann). David herein acted wisely and in a theocratic spirit. V. REQUIRING ADEQUATE SATISFACTION. (Vers. 7-\:l.) The expiation was made by the crucifixion of the two sons of Rizpa.h and the five sons of Merab (Hebrew, Michal), "whom she bare to Adriel," according to the demand and by "the hands of the Gibeonites" (ver. 9), 11nder the authority and sanction of the king (and doubtless with the approval of the nation). The demand: 1. Could be satislieJ. with nothing  r,22 THE SECOND BOOK OF SAMUEL. [en. :nr. 1-22.