The Gibeonites' pursuit of blood revenge against the house of Saul culminates in a public and brutal demand, designed to correct the injustice they suffered and deter future harm. After David unsuccessfully attempts to appease them with financial compensation, they remain steadfast in their insistence on physical retribution [ביאור שטיינזלץ]. Their request carries a dual message: an explicit demand that the king hand over the men, coupled with a veiled threat that if he refuses, God Himself will exact the punishment [רד״ק, מנחת שי].
They ask for exactly seven men from Saul's descendants. This number represents a strict measure for measure, as tradition indicates that Saul had killed seven of their people [מצודת דוד, חומת אנך]. Furthermore, the Gibeonites knew that Jonathan had no part in his father's plot against them. Therefore, they do not ask for the destruction of Saul's entire lineage, but only for those who are available and deserving of punishment [מלבי״ם]. The method of execution they require is public hanging [רש״י, מצודת ציון, רלב״ג, רד״ק, ביאור שטיינזלץ]. The purpose of this display is to strike fear into the public, prevent future attacks against their people, and prove to the entire nation that true justice exists [מלבי״ם, רד״ק]. They insist this act be dedicated to God, both to publicize His divine justice [רש״י, רד״ק] and to address the fact that Saul had violated the sacred oath the Israelites swore to God to preserve the Gibeonites [מצודת דוד].
The execution is specifically slated for Gibeah of Saul, his royal capital. This location is chosen to publicly highlight that the condemned are the sons of the very king who committed the crime [מצודת דוד]. It also serves as a stark warning to Saul's family and remaining supporters who still share his views, ensuring they see the consequences and are deterred from acting wrongfully again [מלבי״ם]. Interestingly, Saul is referred to in this context as the "chosen of God." While some explain this simply as a factual note that God originally selected him as king [רד״ק], the primary approach among commentators is quite different. They suggest that the Gibeonites only said the words "in Gibeah of Saul," and a heavenly voice interjected with the title "chosen of God." This divine intervention serves to testify that despite his grave sins, Saul had achieved atonement and remained chosen by God.
David's agreement to this demand carries significant weight and a double meaning. By stating that he himself will hand the men over, David emphasizes that he retains the power to choose exactly who is given, deliberately planning to protect and spare Jonathan's son, Mephibosheth [מצודת דוד]. However, his consent presents a major legal difficulty, as it directly contradicts Torah laws that forbid executing children for the sins of their fathers, executing multiple people on the same day, and leaving a dead body hanging overnight. To resolve this, commentators explain that David acts under the authority of royal law. This principle allows a king to bypass standard Torah regulations in extreme situations for the greater good of society. In this instance, the overarching goal is to protect converts, demonstrate that they cannot be attacked with impunity, and ultimately break the power of wicked individuals [מלבי״ם].