Rizpah - See the marginal reference. A foreign origin was possibly the cause of the selection of Rizpah's sons as victims.

Sons of Michal - An obvious error for "Merab" (1 Samuel 18:19 note).

Five sons of Michal - whom she brought up - Michal, Saul's daughter, was never married to Adriel, but to David, and afterwards to Phaltiel; though it is here said she bore ילדה yaledah, not brought up, as we falsely translate it: but we learn from 1 Samuel 18:19, that Merab, one of Saul's daughters, was married to Adriel.

Two of Dr. Kennicott's MSS. have Merab, not Michal; the Syriac and Arabic have Nadab; the Chaldee has properly Merab; but it renders the passage thus: - And the five sons of Merab which Michal the daughter of Saul brought up, which she brought forth to Adriel the son of Barzillai. This cuts the knot.

But the king took the two sons of Rizpah the daughter of Aiah,.... Saul's concubine, 2 Samuel 3:7,

whom she bare unto Saul, Armoni and Mephibosheth; of whom we read nowhere else; after the name of the latter, it is probable, Jonathan's son was called, before mentioned:

and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite; Michal had no children to the day of her death, nor was she the wife of Adriel, but Merab her sister, 1 Samuel 18:19; wherefore these sons were not whom she "bare", as the word used signifies, but, as we rightly render it, whom she "brought up" or educated, so the Targum, her sister being dead; and so the Jews say (k), Merab brought them forth, and Michal brought them up, therefore they were called by her name; or the words may be supplied thus, "and the five sons of the sister of Michal", and, as in 2 Samuel 21:19, is supplied, "the brother of Goliath". Barzillai is here called the Meholathite, to distinguish him from Barzillai the Gileadite, spoken of in a former chapter, see 2 Samuel 17:27.

(k) T. Bab. Sanhedrin, fol. 19. 2.

But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of {f} Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

(f) Here Michal is named for Merab Adriel's wife, as it appears in 1Sa 18:19 for Michal was the wife of Paltiel, 1Sa 25:44 and never had a child 2Sa 6:23.

Michal: or, Michal's sister

brought...: Heb. bear to Adriel

Margin sons

CF. 2Sam 6:23. The "five sons" were children of Michal's sister Merab, wife of Adriel, "whom she brought up for Adriel". 1Sam 18:19.

8. the five sons of Michal the daughter of Saul, whom she brought up for Adriel-Merab, Michal's sister, was the wife of Adriel; but Michal adopted and brought up the boys under her care.

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.