1 Chronicles · Chapter 21

V. 1. Satan stood-Before the Lord and his tribunal to accuse David and Israel, and to beg God’s permission to tempt David. Standing is the accusers posture before men’s tribunals; and consequently the holy scripture (which useth to speak of the things of God, after the manner of men, to bring them down to our capacities) elsewhere represent Satan in this posture.

Verse 1. And Satan stood up against Israel] See Clarke’s notes on the parallel place, “2 Samuel 24:1”, &c.

Verse 1. Satan stood up against Israel — Before the Lord and his tribunal, to accuse David and Israel, and to ask God’s permission to tempt David. Standing is the accuser’s posture before men’s tribunals; and consequently the Holy Scriptures (which use to speak of the things of God after the manner of men, to bring them down to our capacities) elsewhere represent Satan in this posture. See 1 Kings 22:21; Zechariah 3:1. In 2 Samuel 24:1, it is said, The anger of the Lord was kindled against Israel, and he moved David, or rather, there was who moved David; namely, Satan, as is here stated, by God’s permission. The righteous judgments of God are to be observed and acknowledged even in the sins and unrighteousness of men. But we are sure God is not the author of sin, and that, strictly speaking, he tempts no man, James 1:13. That passage, therefore, must be explained by this. But of this particular, and of the contents of this whole chapter, and of the variations and seeming contradictions between this narrative and that in Samuel, see notes there.

Verse 1. Satan stood up against Israel; that is, the accuser, or calumniator.

V. 3. Why, &c.-Or, why should this be a cause of trespass, or an occasion of punishment to Israel? God commonly punishes the people for the sins of their rulers, because they are for the most part guilty of their sins in one kind or other; or at least God takes this occasion to punish people for all their sins.

Verse 3. Why will he be — Or, why should this be; a cause of trespass — Or, an occasion of punishment; (Hebrew words, which signify sin, being often used for the punishment of sin,) to, or against Israel? — Why wilt thou provoke God by this sin to punish Israel? He speaks thus because God commonly punishes the people for the sins of their rulers, the people being for the most part guilty of their rulers’ sins, in one kind or other.

Ver. 3. Why will my lord the king—be a cause of trespass to Israel? Joab was struck with the sin, and in a way we can scarcely account for. Satan, who knew the elated state of Israel, and who knows how to catch men by their passions, availed himself of the popular humour of the king and the people, to draw them to a boasting and wanton pride.

Verse 5. All they of Israel were a thousand thousand-Judah was four hundred threescore and ten thousand] In the parallel place, 2 Samuel 24:9, the men of Israel are reckoned eight hundred thousand, and the men of Judah five hundred thousand: see the note there.

Ver. 5. Joab gave the—number, in a round sum. See 2 Samuel 24:9. Dr. Lightfoot accounts for the variation of the account, by the number of the allies being included in the one census, and not in the other.

V. 6. Counted not-Partly for the following reason; and principally by God’s gracious providence to Levi, because they were devoted to his service; and to Benjamin, because they were the least of all the tribes, having been almost extinct, Judges 21:6, and because God foresaw that they would be faithful to the house of David in the division of the tribes, and therefore he would not have them diminished. And Joab also presumed to leave these two tribes unnumbered, because he had specious pretences for it; for Levi, because they were no warriors, and the king’s command reached only of those that drew sword. And for Benjamin, because they, being so small a tribe, and bordering upon Jerusalem, might easily be numbered afterward.

Verse 6. Levi and Benjamin counted he not] The rabbins give the following reason for this: Joab, seeing that this would bring down destruction upon the people, purposed to save two tribes. Should David ask, Why have you not numbered the Levites? Joab purposed to say, Because the Levites are not reckoned among the children of Israel. Should he ask, Why have you not numbered Benjamin? he would answer, Benjamin has been already sufficiently punished, on account of the treatment of the woman at Gibeah: if, therefore, this tribe were to be again punished, who would remain?

Verse 6. Levi and Benjamin counted he not — Partly for the following reason, and principally by God’s gracious providence to Levi, because they were devoted to his service; and to Benjamin, because they were the least of all the tribes, having been almost extinct, (Judges 21.,) and because God foresaw that they would be faithful to the house of David in the division of the tribes, and therefore he would not have them diminished. And Joab also presumed to leave these two tribes unnumbered, because he had specious pretences for it; for Levi, because they were no warriors, and the king’s command reached only of those that drew sword; and for Benjamin, because they, being so small a tribe, and bordering upon Jerusalem, might easily be numbered afterward.

6. Levi and Benjamin counted he not — The Levites were not numbered by Moses in obedience to the command which was given at Sinai, “Thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel.” Numbers 1:49. Because of this command they were not reckoned by David. The Benjamites were not numbered, probably, as Bertheau explains, because the numbering was stopped before the census of that tribe was taken. The writer gives as a reason that the king’s word was abominable to Joab. Joab discerned at the beginning of the matter that it was fraught with evil omen, (see on 2 Samuel 24:3,) and his opposition to the measure served, probably, to stop the census sooner than would otherwise have been the case. The coming of the pestilence put an effectual stop to Joab’s work. 1 Chronicles 27:24.

V. 7. Displeased-Because this was done without any colour of necessity, and out of mere curiosity, and ostentation.

Verse 7. God was displeased with this thing — Because it was done without any colour of necessity, and out of mere curiosity and ostentation, as David’s own conscience afterward told him, which therefore smote him, as is related 2 Samuel 24:10. Therefore he smote Israel — As is particularly related in the following verses. Undoubtedly God did this because Israel concurred with David in the act of numbering the people, and approved of it, as well as because of all their other sins.

Verse 8. I have done very foolishly — I see plainly, and acknowledge, that I have been very foolish in thinking to found my security on the number of my people, instead of depending solely on thy almighty power and sovereign help.

Ver. 11, 12. Choose thee, either three years’ famine, &c. Here is a sad choice of three sore temporal punishments for a temporal sin. Famine would diminish their boasted numbers by death and by exile; the sword would do the same; the pestilence would also do it. David wisely chose the plague, which happily operated in bringing him and the people to sit in the dust, after their soaring pride in meditated grasps at empire and dominion. Joab did not count Levi, being poor; nor Benjamin, not yet recovered from their almost total excision by the civil war.

Verse 12. Three days-the pestilence in the land] In 2 Samuel 24:13, seven years of famine are mentioned: see the note there.

Verses 12, 13. Either three years of famine — In 2 Samuel 24:13, it is said the prophet propounded to David seven years of famine, concerning which see the note there. Let me fall now into the hand of the Lord — The pestilence is more properly called the hand, or sword of the Lord, than other common calamities. For they have visible causes, but none know whence this sudden destruction comes, unless immediately from the hand or stroke of God.

Ver. 11, 12. Choose thee, either three years’ famine, &c. Here is a sad choice of three sore temporal punishments for a temporal sin. Famine would diminish their boasted numbers by death and by exile; the sword would do the same; the pestilence would also do it. David wisely chose the plague, which happily operated in bringing him and the people to sit in the dust, after their soaring pride in meditated grasps at empire and dominion. Joab did not count Levi, being poor; nor Benjamin, not yet recovered from their almost total excision by the civil war.

Verse 13. David said-I am in a great strait] The Targum reasons thus: “And David said to Gad, If I choose famine, the Israelites may say, The granaries of David are full of corn; neither doth he care should the people of Israel die with hunger. And if I choose war, and fly before an enemy, the Israelites may say, David is a strong and warlike man, and he cares not though the people of Israel should fall by the sword. I am brought into a great strait; I will deliver myself now into the HAND of the WORD of the LORD, yyd armym dyb beyad meymera dayai, for his mercies are many; but into the hands of the children of men I will not deliver myself.”

Verses 12, 13. Either three years of famine — In 2 Samuel 24:13, it is said the prophet propounded to David seven years of famine, concerning which see the note there. Let me fall now into the hand of the Lord — The pestilence is more properly called the hand, or sword of the Lord, than other common calamities. For they have visible causes, but none know whence this sudden destruction comes, unless immediately from the hand or stroke of God.

V. 14. There fell, &c.-He was proud of the number of his people, but God took a course to make them fewer. Justly is that we are proud of so, taken from us, or embittered to us.

Verse 14. There fell of Israel — He was proud of the number of his people, but God took a course to make them fewer. Justly is that which we are proud of taken from us, or imbittered to us.

Verse 15. And God sent an angel] Thus the Targum: “And the WORD of the LORD sent the angel of death against Jerusalem to destroy it; and he beheld the ashes of the binding of Isaac at the foot of the altar, and he remembered his covenant with Abraham, which he made in the Mount of Worship; and the house of the upper sanctuary, where are the souls of the righteous, and the image of Jacob fixed on the throne of glory; and he turned in his WORD from the evil which he designed to do unto them; and he said to the destroying angel, Cease; take Abishai their chief from among them, and cease from smiting the rest of the people. And the angel which was sent from the presence of the Lord stood at the threshing-floor of Araunah the Jebusite.”

Verses 15, 16. God sent an angel unto Jerusalem to destroy it, &c. — This seems to import that there were more angels than one employed to effect this destruction in different parts of the country: and that the angels, sent to Jerusalem, had begun to slay some of its inhabitants. The Lord beheld, and repented him of the evil — Probably because he beheld their serious repentance. David and the elders clothed in sackcloth — That is, in mourning garments; fell on their faces — Humbling themselves before God for their sins, and deprecating his wrath against the people.

V. 16. Sackcloth-In mourning garments, humbling themselves before God for their sins, and deprecating his wrath against the people.

Verses 15, 16. God sent an angel unto Jerusalem to destroy it, &c. — This seems to import that there were more angels than one employed to effect this destruction in different parts of the country: and that the angels, sent to Jerusalem, had begun to slay some of its inhabitants. The Lord beheld, and repented him of the evil — Probably because he beheld their serious repentance. David and the elders clothed in sackcloth — That is, in mourning garments; fell on their faces — Humbling themselves before God for their sins, and deprecating his wrath against the people.

V. 18. Set up an altar, &c.-The commanding of David to build an altar, was a blessed token of reconciliation. For if God had been pleased to kill him, he would not have commanded, because he would not have accepted a sacrifice at his hands.

Verse 18. The angel commanded that David should go and set up an altar — This command was a blessed token of reconciliation. For if God had been pleased to kill him, he would not have commanded, because he would not have accepted, a sacrifice at his hands.

V. 20. Hid themselves-Because of the glory and majesty in which the angel appeared, which mens weak natures are not able to bear; and from the fear of God’s vengeance which now seemed to be coming to their family.

Verse 20. Ornan turned back, and saw the angel] The Septuagint say, And Orna turned, kai eide ton basilea, and saw the KING. The Syriac and Arabic say, David saw the angel; and do not mention Ornan in this place. Houbigant translates the same reading Ëlmh hammalech, the king, for Ë[lmh hammalach, the angel, and vindicates his version from the parallel place, 2 Samuel 24:20, where it is said, he saw David: but there is no word of his seeing the angel. But the seeing David is mentioned in 1 Chronicles 21:21; though Houbigant supposes that the 20th verse refers to his seeing the king while he was at a distance; the 21st, to his seeing him when he came into the threshing-floor. In the first instance he and his sons were afraid when they saw the king coming, and this caused them to hide themselves; but when he came into the threshing-floor, they were obliged to appear before him. One of Kennicott’s MSS. has Ëlmh the king, instead of Ëalmh the angel. Some learned men contend for the former reading.

Verse 20. His four sons with him hid themselves — Because of the glory and majesty in which the angel appeared, which men’s weak natures are not able to bear; and from the fear of God’s vengeance, which now seemed to be coming to their family.

Verse 24. For the full price] That is, six hundred shekels full weight of pure gold.

V. 25. Six hundred-We read, 2 Samuel 24:24, he gave fifty shekels of gold: that is, he gave in gold the value of six hundred shekels of silver.

Verse 25. David gave six hundred shekels of gold, &c. — How this is reconciled with 2 Samuel 24:24, where it is said, David bought the thrashing-floor, &c, for fifty shekels of silver, see note there.

Ver. 25. Six hundred shekels of gold. In 2 Samuel 24:24, it is “fifty shekels of silver.” As the shekels were of different weight and value, it is thought that David gave fifty shekels of gold for the threshingfloor, which would make about six hundred shekels of silver. Hence one word might easily be miswritten for another.—David’s fall and family calamities are here omitted.

V. 26. By fire-Heb. by fire sent from heaven: which was the sign of God’s acceptance. The fire that might justly have fastened on the sinner, fastened upon the sacrifice and consumed it. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father.

Verse 26. He answered him-by fire] In answer to David’s prayers, God, to show that he had accepted him, and was now pacified towards him and the people, sent fire from heaven and consumed the offerings.

Verse 26. He answered him from heaven by fire — Hebrew, by fire from heaven; which was a sign of God’s acceptance. The fire that might justly have fastened on the sinner, fastened upon the sacrifice and consumed it. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father.

Ver. 26. The Lord answered—by fire upon the altar. This was the highest mark of divine approbation; it was also accompanied by a revelation that the Lord had chosen that hill for the scite of his throne and sanctuary; and by consequence, that all the high places where the patriarchs had offered burnt-offerings, should for ever cease. See on Genesis 15:2 Kings 18. The Persians and the Hindoos err in worshipping fire as a god, for he has veiled his presence in clouds, and in angelic figures, as well as in flames of fire; and he still accepts the offering of the heart by the holy fire of love. Luke 24:32. Romans 5:5.

V. 28. Sacrificed-When he perceived that his sacrifice was acceptable to God, he proceeded to offer more sacrifices in that place.

Verse 28. Then he sacrificed there — When he perceived that his sacrifice offered there was acceptable to God, he proceeded to offer more sacrifices in that place, and did not go to Gibeon, as otherwise he should have done.

29. The tabernacle… and the altar… at Gibeon — See note on chap. 16:39.

V. 30. Afraid-When he saw the angel stand with his drawn sword over Jerusalem, he durst not go away to Gibeon, lest the angel in the mean time should destroy Jerusalem: for the prevention whereof he thought it proper to worship God in that place, which he had consecrated by his special presence and acceptance.

Verse 30. Because of the sword of the angel] This is given as a reason why David built an altar in the threshing-floor of Ornan: he was afraid to go to Gibeon, because of the sword of the destroying angel, or he was afraid of delaying the offerings so long as his going thither would require, lest the destroying angel should in the mean while exterminate the people; therefore he hastily built an altar in that place, and on it made the requisite offerings, and by the fire from heaven God showed that he had accepted his act and his devotion. Such interventions as these must necessarily maintain in the minds of the people a full persuasion of the truth and Divine origin of their religion.

For a more circumstantial account of these transactions, see the notes on 2 Samuel 24:1, Ac., in which several difficulties of the text are removed.

I CHRONICLES

Verse 30. David could not go before it — Did not dare to go before the tabernacle, where the altar stood. To inquire of God — Hebrew, vrdl, lidrosh, to seek God, or humbly to entreat his favour by prayer and sacrifice. For he was afraid because of the sword of the angel of the Lord — That is, when he saw the angel stand with his drawn sword over Jerusalem, he durst not go away to Gibeon, lest the angel in the mean time should destroy Jerusalem: for the prevention whereof he thought it proper to worship God in that place, which he had consecrated by his special presence and acceptance.

30. David could not go before it to inquire of God: for he was afraid because of the sword of the angel — It was a moral and spiritual, not a physical cause, that hindered David from going to Gibeon. Gibeon had probably not been spared by the pestilence, and the fear inspired by the sight of the angel, together with the command to build an altar and sacrifice on the spot where the angel appeared, convinced the king that thenceforth he must offer his sacrifices on the threshingfloor of Ornan. Hence he could not go elsewhere to sacrifice without violating his convictions of duty and obedience. He may also have feared that any disregard of the command to sacrifice on this new spot would cause the sword of the destroying angel to appear again. With this verse the first verse of the next chapter should be connected. Convinced by a Divine revelation that this spot was chosen by God as a place for sacrifice, he proclaimed, “This is the house of the Lord God, and this is the altar of the burnt offering for Israel.” Here at length he found the spot on which the temple should be built.