SEV Biblia, Chapter 21:7
Y el rey perdonó a Mefi-boset, hijo de Jonatán, hijo de Saúl, por el juramento del SEÑOR que hubo entre ellos, entre David y Jonatán hijo de Saúl.
John Gill's Bible Commentary
Ver. 7. But the king spared Mephibosheth, the son of Jonathan, the son of Saul , etc.] As they did not name particular persons, only required seven sons, it was at the option of the king what sons to deliver to them, and therefore kept back Mephibosheth, who is thus described, to distinguish him from a son of Saul’s of the same name, after mentioned: because of the Lord’s oath that [was] between them, between David and Jonathan the son of Saul ; not merely or only out of affection to Mephibosheth, but because of the oath, that he might not be guilty of the same crime Saul was in slaying the Gibeonites.
Matthew Henry Commentary
Verses 1-9 - Every affliction arises from sin, and should lead us to repent an humble ourselves before God; but some troubles especially show tha they are sent to bring sin to remembrance. God's judgments often look 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 thi generation suffering for the sin of the last. God often visits the sin of the fathers upon the children, and he gives no account of an matters. Time does not wear out the guilt of sin; nor can we buil hopes of escape upon the delay of judgments. If we cannot understan 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 prove to be so. Money is no satisfaction for blood. It should seem, Saul' posterity trod in his steps, for it is called a bloody house. It wa 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 thi out of malice against Saul or his family. It was not to gratify an revenge, but for the public good. They were put to death at the beginning of harvest; they were thus sacrificed to turn away the wrat of Almighty God, who had withheld the harvest-mercies for some year 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. Execution must not be thought cruel, which are for the public welfare.
Original Hebrew
ויחמל 2550 המלך 4428 על 5921 מפיבשׁת 4648 בן 1121 יהונתן 3083 בן 1121 שׁאול 7586 על 5921 שׁבעת 7621 יהוה 3068 אשׁר 834 בינתם 996 בין 996 דוד 1732 ובין 996 יהונתן 3083 בן 1121 שׁאול׃ 7586
