so that we may hang them before the LORD
Hanging was a common form of execution and public display of justice in ancient times. The phrase "before the LORD" indicates that this act was to be done as a form of divine justice, seeking to appease God's wrath and lift the famine that had come upon Israel as a result of Saul's sin. This reflects the ancient Near Eastern understanding of corporate responsibility and atonement.

at Gibeah of Saul
Gibeah was Saul's hometown and the place where he reigned as king. It holds historical significance as the center of Saul's power and is a fitting location for this act of justice. The choice of Gibeah underscores the connection between Saul's sin and the punishment of his descendants, serving as a reminder of the consequences of breaking covenants.

the chosen of the LORD
This phrase refers to Saul, who was initially chosen by God to be the first king of Israel (1 Samuel 9:16). Despite his later disobedience, Saul's anointing as king was a significant event in Israel's history. This highlights the tragic nature of Saul's downfall and the resulting consequences for his family, emphasizing the seriousness of disobedience to God's commands.

“I will give them to you,” said the king.
King David's response indicates his willingness to fulfill the Gibeonites' request to bring an end to the famine. David's decision reflects the importance of justice and the need to uphold covenants, even when it involves difficult choices. This act also demonstrates David's role as a mediator between God and the people, seeking to restore divine favor to the nation.

• 2 Samuel 21:1 tells us the land was under a three-year famine “because of Saul and his bloody house, for he put the Gibeonites to death.” That famine is God’s direct response to covenant violation, echoing warnings like Leviticus 26:14-20 and Deuteronomy 28:15, 23-24.

• Joshua 9 records Israel’s oath to spare the Gibeonites. Scripture treats an oath before the LORD as unbreakable (Numbers 30:2). When Saul tried to annihilate them (1 Samuel 22:19 hints at his zeal against non-Israelites), he broke that sacred promise.

• By the time we reach verse 6, the Gibeonites are not asking for money (v.4); they seek a justice that acknowledges covenant law and divine holiness.

• “Let seven of his male descendants be delivered to us.” In Mosaic Law, bloodshed pollutes the land unless atoned for (Numbers 35:33-34). Since Saul is dead, the penalty falls on his household, consistent with the principle of corporate solidarity seen in Exodus 20:5 and Joshua 7.

• The Gibeonites’ request focuses on males of Saul’s line, paralleling passages where the head of a guilty house bears representative accountability (Deuteronomy 24:16 clarifies individual responsibility under normal circumstances, yet covenant-breaking by a king could bring broader judgment).

• Their aim is not revenge but covenant restoration “before the LORD,” acknowledging God as ultimate Judge.

• Seven regularly signifies fullness or completion in Scripture (Genesis 2:2-3; Leviticus 4:6). Here it marks a complete, satisfactory reparation.

• Earlier judgments also employ seven—e.g., seven bulls and rams to appease wrath in Job 42:8, and sevenfold vengeance language in Genesis 4:24. The request aligns with this divine pattern of full restitution.

• The phrase recalls Deuteronomy 21:22-23, where a corpse is hanged “on a tree” as a public display of divine curse. The bodies are normally taken down by sunset, but the exposure itself declares that the executed are under God’s judgment.

• Similar public hangings after execution appear in Numbers 25:4 and Joshua 10:26, always “before the LORD,” stressing that the act is not merely civil punishment but a holy expiation.

• The Gibeonites therefore seek an execution carried out under divine oversight, acknowledging that only the LORD can lift the covenant curse.

• Gibeah was Saul’s hometown and royal seat (1 Samuel 10:26; 15:34). Executing the sentence there roots the punishment in the very place where Saul’s sin began.

• Although Saul is called “the chosen of the LORD” (1 Samuel 10:24), his election did not excuse covenant violation. Romans 11:29 reminds us that God’s gifts and calling are irrevocable, yet 1 Samuel 15:23 shows that disobedience still incurs judgment.

• By returning to Gibeah, the act exposes sin in the public square, fulfilling principles like Proverbs 21:12, “The Righteous One considers the house of the wicked and brings the wicked to ruin.”

• David, as covenant king, must uphold divine justice (Deuteronomy 17:18-20). His agreement reflects obedience over personal sentiment; he spares Mephibosheth because of his oath to Jonathan (2 Samuel 21:7; cf. 1 Samuel 20:14-17), yet yields seven others to satisfy the law.

• This balance between mercy and justice previews New-Covenant realities where God “is just and the justifier” (Romans 3:26).

• David’s submission ends the famine (2 Samuel 21:14), proving the effectiveness of atonement when carried out according to God’s revealed will.

• Galatians 3:13 cites Deuteronomy 21:23 to describe Christ becoming “a curse for us.” The hanging of Saul’s descendants points forward to a greater Substitute who would bear covenant curse once for all (Hebrews 10:10).

• Just as the land was healed after righteous judgment, believers today find healing when sin is confessed and placed under the blood of Christ (1 John 1:9).

• The episode underscores the seriousness of oaths, the inevitability of divine justice, and the mercy God provides through an acceptable sacrifice (Ephesians 1:7).

2 Samuel 21:6 records a lawful, covenant-based demand for seven male descendants of Saul to be executed and displayed “before the LORD” at Gibeah. The Gibeonites seek full restitution for Saul’s bloodguilt, in line with biblical principles of corporate responsibility and the cleansing of the land. The number seven signifies complete satisfaction, the public hanging signals divine curse, and the location ties justice to the original offense. David’s compliance upholds God’s righteousness, ends the famine, and foreshadows the ultimate resolution of covenant curse in Christ.

We will hang them up.--The sons of Saul are only to be given up by David; their actual execution is to be by the Gibeonites, and the method is that of hanging or fastening to a stake, either by impaling or by crucifixion, the word being used for both methods of execution.

Unto the Lord--i.e., publicly. (Comp. a similar expression in Numbers 25:4.) The sin had been outrageous; its punishment must be conspicuous. The place of execution is fitly chosen in the home of Saul. It seems strange that he should be here spoken of as "the Lord's chosen;" but this and the expression "unto the Lord" go together; what Saul had done he had done as the head of the theocracy, as God's chosen ruler, and now his family must be punished in the presence of Him against whom he had offended--"before the Lord." The idea of regarding the execution of these men as a propitiatory human sacrifice is utterly destitute of any shadow of support.