(4) No silver nor gold.--Money compensations for sins of blood were extremely common among all ancient nations, but were expressly forbidden in the Law of Moses (Numbers 35:31), and in this respect the Gibeonites appear to have accepted the teaching of the law of Israel.

Kill any man in Israel.--Notwithstanding that the guilt of Saul's sin, until it should be expiated, rested upon all Israel, the Gibeonites recognise that it had been committed by him, and do not seek that, apart from their connection with him, any Israelite should suffer on their account. David appreciates the fairness of their view of the matter, and promises beforehand to do whatever they shall require.

Verse 4. - No silver nor gold. It is a common practice in most semi-civilized nations for a fine to be accepted as compensation for the shedding of blood. As no distinction was drawn between murder and homicide, and as the nearest relative was bound in every case to revenge the blood shed, the custom of receiving a money compensation gradually grew up to prevent the tribe or nation being torn to pieces by interminable revenge. The Arabs still retain this usage, but it was forbidden by the Levitical Law (Numbers 35:31), and rightly so, because a distinction was there made between murder and accidental bloodshed, and precautions taken for the rescue of one who had not acted with malice. Neither for us shalt thou kill any turn in Israel. The singular is used at the beginning of their answer, in the same way as in 2 Samuel 19:42, 43. Literally their words are, It is not to me a matter of silver and gold with Saul and his house, nor is it for us to put to death any one in Israel; that is, "We refuse a money compensation, and it is beyond our power to exact the blood penalty which would gratify our anger." They make it quite plain that they do want blood, while the Authorized Version makes them say that they do not. The Revised Version more correctly translates, "Neither is it for us to put any man to death in Israel."

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.And, the Gibeonites said unto him,.... In reply to his motion:

we will have no silver nor gold of Saul, nor of his house; this shall not be the ransom or atonement; it was not silver and gold Saul took from them, but the lives of their brethren, and therefore they insist upon life for life:

neither for us shall thou kill any man in Israel; who were not of the house of Saul; they did not desire any man should die, but who were of that family by whom they had suffered:

and he said, what you shall say, that will I do for you; whether by inflicting pecuniary fines, or punishing with death, which latter seems to be what they suggested, and afterwards insisted on; whatever, according to law and justice, was required, he was ready to do it for them.