2 Samuel · Chapter 24

V. 1. Again-After the former tokens of his anger, such as the three years famine, 2 Samuel 21:1-3. He-Satan, as is expressed, 1 Chronicles 21:1. Against them-That is, for Israel’s punishment.

Verse 1. He moved David against them] God could not be angry with David for numbering the people if he moved him to do it; but in the parallel place (1 Chronicles 21:1) it is expressly said, Satan stood up against Israel, and provoked David to number Israel. David, in all probability, slackening in his piety and confidence toward God, and meditating some extension of his dominions without the Divine counsel or command, was naturally curious to know whether the number of fighting men in his empire was sufficient for the work which he had projected. See more on 2 Samuel 24:10. He therefore orders Joab and the captains to take an exact account of all the effective men in Israel and Judah. God is justly displeased with this conduct, and determines that the props of his vain ambition shall be taken away, either by famine, war, or pestilence.

Verse 1. And again — After the former tokens of his anger, such as the three years’ famine, mentioned chap. 21. The anger of the Lord was kindled against Israel — For their sins, and on account of the following action of David. The anger of the Lord, it must be well observed, was not the cause of David’s sin, nor of the sins of the people; for God cannot be the author of sin; but David’s sin and the sins of Israel were the cause of God’s anger. And he moved David against them — The reader must observe that, as there is no nominative case before the verb here, in the original, to express who moved David, the most strict rendering of the clause would be, There was who moved David against them, &c. By our version, the reader is led to suppose that the Lord, mentioned in the foregoing part of the sentence, moved David to commit this sin of numbering the people. But this is not only quite contrary to the nature and attributes of God, but to what we are expressly told 1 Chronicles 21:1, where we learn that it was Satan, and not the Lord, that moved David to do this. Here then we have a very remarkable instance, which cannot be too much regarded, to warn us against building any particular doctrine, or belief, on certain particular, detached expressions or passages of Scripture, not in harmony with the general tenor of God’s oracles; especially such doctrines as are entirely opposite to the essential nature or attributes of God. For had not this fact of David’s numbering the people been related, through the care of divine providence, by another sacred writer, who entirely clears God from having any concern in moving David to sin, it might have been concluded from the passage before us that God impelled David to this act; and, consequently, that it is consistent with the nature and government of God to excite the human mind to sinful acts: than which there can scarce be any thing more impious imagined. And therefore we may plainly see from hence, that we are not to form our notions from particular passages or expressions of the Holy Scriptures, but from the general tenor of them.

Verse 1. The Lord—moved David. He permitted Satan to stand up against Israel. 1 Chronicles 21:1.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

V. 2. May know-This expression points at David’s sin in this matter, that he numbered them, not by direction from God, but out of mere curiosity, and pride, and vain glory; accompanied with a confidence in the numbers of his people. All which sins, were so manifest, that not only God saw them, but even Joab and the captains of the host.

Verse 2. From Dan even to Beer-sheba — From one end of the country to the other. For Dan was the utmost bound of it in the north, and Beer-sheba in the south. That I may know the number of the people — This expression shows David’s sin in this matter, that he numbered them, not by direction from God, but out of mere curiosity, and pride, and vain-glory; accompanied with a confidence in the numbers of his people. All which sins were so manifest, that not only God saw them, but even Joab and the captains of the host.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

Verse 3. Joab said unto the king] This very bad man saw that the measure now recommended by the king was a wrong one, and might be ruinous to the people, and therefore he remonstrates against it in a very sensible speech; but the king was infatuated, and would hear no reason.

Verses 3, 4. And Joab said, Now the Lord thy God add unto the people, &c. — Thus we see that this action of David was thought a very wrong step, even by Joab himself, who remonstrated against it, as apprehensive of the bad consequences that might attend it: and therefore Joab counted not Levi and Benjamin, (1 Chronicles 21:6,) because the king’s word was abominable to him. Probably we do not understand all the circumstances of this affair; but Joab’s sense of it, who was no scrupulous man, shows that David’s conduct in it was extremely imprudent, and might subject his people to very great inconveniences. Against Joab, and against the captains of the host — Who joined, it seems, with Joab to divert the king from his purpose; in which, however, he was fixed and immoveable.

3. The Lord thy God add unto the people — As much as to say, I delight in the numbers of Israel as much as thou, and pray God to add to them even in thy days a hundred fold. Why… delight in this thing — Joab knew the king’s motives and opposed his designs, for he clearly saw that they were of evil omen to the nation.

Verses 3, 4. And Joab said, Now the Lord thy God add unto the people, &c. — Thus we see that this action of David was thought a very wrong step, even by Joab himself, who remonstrated against it, as apprehensive of the bad consequences that might attend it: and therefore Joab counted not Levi and Benjamin, (1 Chronicles 21:6,) because the king’s word was abominable to him. Probably we do not understand all the circumstances of this affair; but Joab’s sense of it, who was no scrupulous man, shows that David’s conduct in it was extremely imprudent, and might subject his people to very great inconveniences. Against Joab, and against the captains of the host — Who joined, it seems, with Joab to divert the king from his purpose; in which, however, he was fixed and immoveable.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

Verse 5. And pitched in Aroer] This was beyond Jordan, on the river Arnon, in the tribe of Gad: hence it appears, says Calmet, that they began their census with the most eastern parts of the country beyond Jordan.

Verses 5-7. They passed over Jordan — They went first into the eastern part of the country, and so by the northern coasts to the west, and then to the south. And pitched in Aroer — These words seem to import, that they pitched their tents in the field, and thither summoned the neighbouring towns to come unto them: which was very troublesome, and at last proved intolerably grievous. And to the land of Tahtim-hodshi — It is in vain to seek after this land, which is not mentioned in the book of Joshua, but, it is likely, was near to Gilead; and had been lately recovered, some think, from other people, and was now inhabited by the Israelites. And they came to — about Zidon — Not to the city of Zidon, for that was not in their power; but to the coast about it. And came to the strong hold of Tyre — To the territory near it. And to all the cities of the Hivites, &c. — Who lived in those north-west parts of the country. Even to Beer-sheba — On the south side.

5. Pitched in Aroer — Encamped and fixed their headquarters at this place. Aroer was a little east of the Jordan, and not far from Rabbah, probably at the modern Ayra. See on Joshua 13:25. River of Gad — Probably the wady Nimrin. Jazer — See on Numbers 21:32.

Verse 6. Tahtim-hodshi] Where this place was is not exactly known: some think that the words refer to a newly conquered country, as our margin, the nether land newly inhabited; and if so, this was probably the country eastward of Gilead, which the Israelites, in the time of Saul, had conquered from the Hagarites, and dwelt in themselves. See 1 Chronicles 5:10, where this transaction is recorded.

To Dan-jaan] Or, to Dan of the woods. This is the place so frequently mentioned, situated at the foot of Mount Libanus, near to the source of the Jordan, the most northern city of all the possessions of the Israelites in what was called the promised land, as Beer-sheba was the most southern: hence the common form of speech, From Dan to Beer-sheba, i.e., from north to south.

Verses 5-7. They passed over Jordan — They went first into the eastern part of the country, and so by the northern coasts to the west, and then to the south. And pitched in Aroer — These words seem to import, that they pitched their tents in the field, and thither summoned the neighbouring towns to come unto them: which was very troublesome, and at last proved intolerably grievous. And to the land of Tahtim-hodshi — It is in vain to seek after this land, which is not mentioned in the book of Joshua, but, it is likely, was near to Gilead; and had been lately recovered, some think, from other people, and was now inhabited by the Israelites. And they came to — about Zidon — Not to the city of Zidon, for that was not in their power; but to the coast about it. And came to the strong hold of Tyre — To the territory near it. And to all the cities of the Hivites, &c. — Who lived in those north-west parts of the country. Even to Beer-sheba — On the south side.

6. Gilead — The mountainous district north of Aroer. Tahtim-hodshi — Some section of country east or northeast of the sea of Galilee, but now unknown. Danjaan — The same as Dan, the northern city of Palestine. See note on Genesis 14:14. Zidon — On the seacoast, some thirty miles northwest of Dan.

Verse 7. The strong hold of Tyre] This must have been the old city of Tyre, which was built on the main land: the new city was built on a rock in the sea.

Verses 5-7. They passed over Jordan — They went first into the eastern part of the country, and so by the northern coasts to the west, and then to the south. And pitched in Aroer — These words seem to import, that they pitched their tents in the field, and thither summoned the neighbouring towns to come unto them: which was very troublesome, and at last proved intolerably grievous. And to the land of Tahtim-hodshi — It is in vain to seek after this land, which is not mentioned in the book of Joshua, but, it is likely, was near to Gilead; and had been lately recovered, some think, from other people, and was now inhabited by the Israelites. And they came to — about Zidon — Not to the city of Zidon, for that was not in their power; but to the coast about it. And came to the strong hold of Tyre — To the territory near it. And to all the cities of the Hivites, &c. — Who lived in those north-west parts of the country. Even to Beer-sheba — On the south side.

7. Tyre — On the same seacoast, twenty miles south of Zidon. See on Joshua 19:29. Hivites — That dwelt in the north. Judges 3:3. Canaanites — Various tribes that dwelt between Tyre and Beer-sheba.

Verse 8. Nine months and twenty days.] This was a considerable time; but they had much work to do, nor did they complete the work, as appears from 1 Chronicles 21:6; 27:24. William the Conqueror made a survey of all England, particularizing “how many hides or carucates the land is taxed at; whose it was in the time of his predecessor Edward; who the present owners and sub-tenants; what and how much arable land, meadow, pasture, and wood there is, how much in demesne, i.e., held and cultivated by the landowners; how much in tenantcy, and what number of ploughs it will keep; what mills and fisheries; how many sockmen, freemen, co-liberti, cotarii, bordarii, radmanni, radchenisters, villains, maid-servants, and bondmen, there are; how many hogs the woods would support; how many churches, priests, or parsons; what customary rents, prestations, and services, are to be paid and rendered out of the lands; what has been added to the manor; what has been withheld from it, and by whom; what land is waste, and what the whole was let for in the time of King Edward; and what the nett rent, and whether it was too dear rented, and whether it might be improved.” This survey was begun in the year 1080, and was finished in the year 1086, six years having been employed in the work. This most important document is still preserved; it is in the Chapter House, Westminster, in two volumes, one in folio, on three hundred and eighty-two leaves of vellum. the other in quarto, on four hundred and fifty leaves; and is in as good preservation as it was seven hundred years ago. This work was much more difficult than that which was performed by Joab and his fellows. The work itself is known by the name Domesday Book.

Verses 8, 9. When they had gone through all the land — But not numbered all the people, for the work grew so tedious that they omitted Levi and Benjamin. Joab gave up the number of the people — There are two returns left us of this numbering, (one here and the other 1 Chronicles 21,) which differ considerably from one another; especially in relation to the men of Israel; which, in the first, are returned but eight hundred thousand, but in the last, one million one hundred thousand. “But I think,” says Delaney, “a careful attendance to both the texts, and to the nature of the thing, will easily reconcile them. The matter appears to me thus: Joab, who resolved from the beginning, not to number the whole of the people, but who, at the same time, wished to show his own tribe in the best light, and make their number as considerable as he could, numbered every man among them, from twenty years old and upward, and so returned them to be five hundred thousand: but in Israel he only made a return of such men as were exercised and approved in arms: and therefore the number of persons above twenty years old is less in his return here than in Chronicles. In a word, here the whole of Judah is returned, and only the men of approved valour in Israel. In 1 Chronicles 21:5, the whole of Israel is expressly returned; but the particle all is not prefixed to those of Judah; and therefore possibly the men of tried valour in that tribe are only included in that return: and if so, the returns must of necessity be very different.” Perhaps, however, some mistake has been made in one of the texts by the copyists. In which case Houbigant prefers the smaller number.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

V. 9. There were-In 1 Chronicles 21:5, they are numbered eleven thousand. The sum here expressed, is only of such as were not in the settled militia waiting upon the king, which being twenty-four thousand for every month, as is largely related, 1 Chronicles 27:1, amounts to two hundred and eighty-eight thousand, which either with their several commanders, or with the soldiers placed in several garrisons might very well make up three hundred thousand. Five hundred thousand-In 1 Chronicles 21:5, but four hundred seventy thousand. Either 1. they were exactly no more, but are called five hundred thousand in a round sum, as is usual in scripture, and other authors, or, 2. the garrison-soldiers, and such as were employed in other services about the king are here included, who are there excluded.

Verse 9. In Israel eight hundred thousand-the men of Judah were five hundred thousand] In the parallel place, 1 Chronicles 21:5, the sums are widely different: in Israel one million one hundred thousand, in Judah four hundred and seventy thousand. Neither of these sums is too great, but they cannot be both correct; and which is the true number is difficult to say. The former seems the most likely; but more corruptions have taken place in the numbers of the historical books of the Old Testament, than in any other part of the sacred records. To attempt to reconcile them in every part is lost labour; better at once acknowledge what cannot be successfully denied, that although the original writers of the Old Testament wrote under the influence of the Divine Spirit, yet we are not told that the same influence descended on all copiers of their words, so as absolutely to prevent them from making mistakes. They might mistake, and they did mistake; but a careful collation of the different historical books serves to correct all essential errors of the scribes. See the Dissertations of Dr. Kennicott mentioned at the conclusion of the preceding chapter. See Clarke “2 Samuel 23:39”.

Verses 8, 9. When they had gone through all the land — But not numbered all the people, for the work grew so tedious that they omitted Levi and Benjamin. Joab gave up the number of the people — There are two returns left us of this numbering, (one here and the other 1 Chronicles 21,) which differ considerably from one another; especially in relation to the men of Israel; which, in the first, are returned but eight hundred thousand, but in the last, one million one hundred thousand. “But I think,” says Delaney, “a careful attendance to both the texts, and to the nature of the thing, will easily reconcile them. The matter appears to me thus: Joab, who resolved from the beginning, not to number the whole of the people, but who, at the same time, wished to show his own tribe in the best light, and make their number as considerable as he could, numbered every man among them, from twenty years old and upward, and so returned them to be five hundred thousand: but in Israel he only made a return of such men as were exercised and approved in arms: and therefore the number of persons above twenty years old is less in his return here than in Chronicles. In a word, here the whole of Judah is returned, and only the men of approved valour in Israel. In 1 Chronicles 21:5, the whole of Israel is expressly returned; but the particle all is not prefixed to those of Judah; and therefore possibly the men of tried valour in that tribe are only included in that return: and if so, the returns must of necessity be very different.” Perhaps, however, some mistake has been made in one of the texts by the copyists. In which case Houbigant prefers the smaller number.

Ver. 9. There were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men. The men of Israel are in the first of Chronicles said to be eleven hundred thousand, and the men of Judah only four hundred and seventy thousand. Those who attempt to reconcile the difference, suppose that the twenty four thousand monthly guards are not included in this number. Josephus, though his numbers have somehow been mis-written here, evidently follows the account in the Chronicles; for he affirms that the men of Benjamin and of Levi were not included in these returns.

9. Eight hundred thousand… five hundred thousand — 1 Chronicles 21:5, has one million one hundred thousand and four hundred and seventy thousand. Which of the two texts is the correct one it is impossible to decide. “They are only approximate statements in round numbers; and the difference in the two texts arose chiefly from the fact that the statements were merely founded upon oral tradition, since, according to 1 Chronicles 27:24, the result of the census was not inserted in the annals of the kingdom.” — Keil.

V. 10. Smote-His conscience discerned his sin, and he was heartily sorry for it.

Verse 10. David said-I have sinned greatly] We know not exactly in what this sin consisted. I have already hinted, 2 Samuel 24:1, that probably David now began to covet an extension of empire, and purposed to unite some of the neighbouring states with his own; and having, through the suggestions of Satan or some other adversary, (for so the word implies,) given way to this covetous disposition, he could not well look to God for help, and therefore wished to know whether the thousands of Israel and Judah might be deemed equal to the conquests which he meditated. When God is offended and refuses assistance, vain is the help of man.

Verse 10. David’s heart smote him — His conscience discerned his sin, and he was heartily sorry for it. That heart, which was so lately dilated with vanity, now shrunk into contrition and penitence. O Lord, take away the iniquity of thy servant — Or, the punishment of mine iniquity. Since he condemned himself and begged pardon, he hoped the punishment deserved might be remitted. But he was deceived; because not only himself but his people also had offended.

10. David’s heart smote him — The sinfulness of his pride and self-exaltation became deeply impressed upon his conscience. He saw and confessed that he had acted very foolishly.

Verse 11. For when David was up] It is supposed that David’s contrition arose from the reproof given by Gad, and that in the order of time the reproof came before the confession stated in the 10th verse. { 2 Samuel 24:10}

David’s seer] A holy man of God, under the Divine influence, whom David had as a domestic chaplain.

Verses 11-13. For when David was up in the morning — The words thus translated give the reader to apprehend that David’s penitence was caused by Gad’s threat, which certainly was not the case. He was made sensible of his sin and made sorry for it before Gad came to him. They should here be rendered, And when David was up, &c., David’s seer — Gad is so called because he was David’s domestic prophet, by whom he consulted God in difficult cases, and received his directions and commands. I offer thee three things — To show him and the world that the vengeance he now came to denounce was no casual calamity, nor the effects of any natural cause, he gave him his choice of the three evils, one of which must be immediately inflicted upon him. Shall seven years of famine come unto thee — In 1 Chronicles 21:12, it is only three years of famine which is the reading of the LXX.; a reading, says Houbigant, which I prefer in this place, because the three years of famine answer to the three months’ flight before his enemies, and the three days’ pestilence. It is easy to suppose here, as in verse 9, that a slight mistake has been made by the writer in transcribing the text. If this be not satisfactory to the reader, he may suppose, with Poole and others, that in Chronicles the sacred writer speaks exactly of those years of famine only which came for David’s sin: but that here he speaks comprehensively, including those three years of famine sent for Saul’s sin, chap. 21. And this sin of David’s being committed in the year next after them, was in a manner a year of famine; either because it was a sabbatical year, wherein they might not sow nor reap; or rather because, not being able to sow in the third year, on account of the excessive drought, they were not capable of reaping this fourth year. And three years more being added to these four, make up the seven here mentioned. So the meaning of the words is this: As thou hast already had four years of famine, shall three years more come? Now advise — That is, consider. The divine wisdom appears in the nature of the offer here made to David; he had sinned by placing his heart on human means of safety and security, instead of placing it on the divine protection. A trial was therefore made of him by this offer, how his heart now stood, and whether it would not fly to human means for safety. He had numbered his people, that he might rest in confidence by knowing the strength of his kingdom. Had not, therefore, his heart smote him, as mentioned verse 10, and had he not seen the sin and folly of seeking safety in human strength, independent of the Almighty, he would, in all likelihood, have chosen to have tried his fortune with his enemies in war, as depending on the known strength, courage, and number of his people. Or he would have chosen famine, as depending on his great riches for obtaining a sufficient supply of food from other countries, though the famine should come into his land. But by humbly and confidently leaving it to God, to inflict either of those punishments which come more immediately from his own hand, and one of which, namely, the pestilence, he knew no human power or means could any ways guard against, and from which all his mighty men of war, or his own valour and wisdom, could not defend him, but he would lie equally exposed as the meanest subject; by such a submission or choice as this, David gave a public testimony, that he was again convinced that all human means or strength avails nothing, unless we have the help and protection of the Almighty; that all our confidence is vain, unless that which is placed in the Lord.

Ver. 11. The prophet Gad. Here we have a certainty of revelation; for Gad could not have known which of the three plagues David would choose; and a failure would have proved the utter ruin of the prophet.

11. When David was up — From his bed, where probably all night he had watered his couch with his tears. See Psalm 6:6, which was, perhaps, composed on this sad occasion. Gad — Who had been with him in his early wanderings. 1 Samuel 22:5. Seer — See note on 1 Samuel 9:9.

Verses 11-13. For when David was up in the morning — The words thus translated give the reader to apprehend that David’s penitence was caused by Gad’s threat, which certainly was not the case. He was made sensible of his sin and made sorry for it before Gad came to him. They should here be rendered, And when David was up, &c., David’s seer — Gad is so called because he was David’s domestic prophet, by whom he consulted God in difficult cases, and received his directions and commands. I offer thee three things — To show him and the world that the vengeance he now came to denounce was no casual calamity, nor the effects of any natural cause, he gave him his choice of the three evils, one of which must be immediately inflicted upon him. Shall seven years of famine come unto thee — In 1 Chronicles 21:12, it is only three years of famine which is the reading of the LXX.; a reading, says Houbigant, which I prefer in this place, because the three years of famine answer to the three months’ flight before his enemies, and the three days’ pestilence. It is easy to suppose here, as in verse 9, that a slight mistake has been made by the writer in transcribing the text. If this be not satisfactory to the reader, he may suppose, with Poole and others, that in Chronicles the sacred writer speaks exactly of those years of famine only which came for David’s sin: but that here he speaks comprehensively, including those three years of famine sent for Saul’s sin, chap. 21. And this sin of David’s being committed in the year next after them, was in a manner a year of famine; either because it was a sabbatical year, wherein they might not sow nor reap; or rather because, not being able to sow in the third year, on account of the excessive drought, they were not capable of reaping this fourth year. And three years more being added to these four, make up the seven here mentioned. So the meaning of the words is this: As thou hast already had four years of famine, shall three years more come? Now advise — That is, consider. The divine wisdom appears in the nature of the offer here made to David; he had sinned by placing his heart on human means of safety and security, instead of placing it on the divine protection. A trial was therefore made of him by this offer, how his heart now stood, and whether it would not fly to human means for safety. He had numbered his people, that he might rest in confidence by knowing the strength of his kingdom. Had not, therefore, his heart smote him, as mentioned verse 10, and had he not seen the sin and folly of seeking safety in human strength, independent of the Almighty, he would, in all likelihood, have chosen to have tried his fortune with his enemies in war, as depending on the known strength, courage, and number of his people. Or he would have chosen famine, as depending on his great riches for obtaining a sufficient supply of food from other countries, though the famine should come into his land. But by humbly and confidently leaving it to God, to inflict either of those punishments which come more immediately from his own hand, and one of which, namely, the pestilence, he knew no human power or means could any ways guard against, and from which all his mighty men of war, or his own valour and wisdom, could not defend him, but he would lie equally exposed as the meanest subject; by such a submission or choice as this, David gave a public testimony, that he was again convinced that all human means or strength avails nothing, unless we have the help and protection of the Almighty; that all our confidence is vain, unless that which is placed in the Lord.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

V. 13. Seven-In 1 Chronicles 21:12, it is only three years of famine. There he speaks exactly of those years of famine only which came for David’s sin: but here he speaks comprehensively, including those three years of famine sent for Saul’s sin, 2 Samuel 21:1-3. And this sin of David’s was committed in the year next after them, which was in a manner a year of famine; either, because it was the sabbatical year, wherein they might not sow, nor reap: or rather, because not being able to sow in the third year, because of the excessive drought, they were not capable of reaping this fourth year. And three years more being added to these your, make up the seven here mentioned. So the meaning of the words is this, As thou hast already had four years of famine, shall three more years come? Now advise-That is, consider.

Verse 13. Shall seven years of famine] In 1 Chronicles 21:12, the number is three, not seven; and here the Septuagint has three, the same as in Chronicles: this is no doubt the true reading, the letter z zain, SEVEN, being mistaken for g gimel, THREE. A mistake of this kind might be easily made from the similarity of the letters.

Verses 11-13. For when David was up in the morning — The words thus translated give the reader to apprehend that David’s penitence was caused by Gad’s threat, which certainly was not the case. He was made sensible of his sin and made sorry for it before Gad came to him. They should here be rendered, And when David was up, &c., David’s seer — Gad is so called because he was David’s domestic prophet, by whom he consulted God in difficult cases, and received his directions and commands. I offer thee three things — To show him and the world that the vengeance he now came to denounce was no casual calamity, nor the effects of any natural cause, he gave him his choice of the three evils, one of which must be immediately inflicted upon him. Shall seven years of famine come unto thee — In 1 Chronicles 21:12, it is only three years of famine which is the reading of the LXX.; a reading, says Houbigant, which I prefer in this place, because the three years of famine answer to the three months’ flight before his enemies, and the three days’ pestilence. It is easy to suppose here, as in verse 9, that a slight mistake has been made by the writer in transcribing the text. If this be not satisfactory to the reader, he may suppose, with Poole and others, that in Chronicles the sacred writer speaks exactly of those years of famine only which came for David’s sin: but that here he speaks comprehensively, including those three years of famine sent for Saul’s sin, chap. 21. And this sin of David’s being committed in the year next after them, was in a manner a year of famine; either because it was a sabbatical year, wherein they might not sow nor reap; or rather because, not being able to sow in the third year, on account of the excessive drought, they were not capable of reaping this fourth year. And three years more being added to these four, make up the seven here mentioned. So the meaning of the words is this: As thou hast already had four years of famine, shall three years more come? Now advise — That is, consider. The divine wisdom appears in the nature of the offer here made to David; he had sinned by placing his heart on human means of safety and security, instead of placing it on the divine protection. A trial was therefore made of him by this offer, how his heart now stood, and whether it would not fly to human means for safety. He had numbered his people, that he might rest in confidence by knowing the strength of his kingdom. Had not, therefore, his heart smote him, as mentioned verse 10, and had he not seen the sin and folly of seeking safety in human strength, independent of the Almighty, he would, in all likelihood, have chosen to have tried his fortune with his enemies in war, as depending on the known strength, courage, and number of his people. Or he would have chosen famine, as depending on his great riches for obtaining a sufficient supply of food from other countries, though the famine should come into his land. But by humbly and confidently leaving it to God, to inflict either of those punishments which come more immediately from his own hand, and one of which, namely, the pestilence, he knew no human power or means could any ways guard against, and from which all his mighty men of war, or his own valour and wisdom, could not defend him, but he would lie equally exposed as the meanest subject; by such a submission or choice as this, David gave a public testimony, that he was again convinced that all human means or strength avails nothing, unless we have the help and protection of the Almighty; that all our confidence is vain, unless that which is placed in the Lord.

Ver. 13. Seven years of famine. The Septuagint says, three years; and in the Chronicles both the Septuagint and the Hebrew are three years. It is conjectured that the three years of famine for the Gibeonites, with the one year now spent in numbering the people, are here joined to make the seven years.—Or three days of pestilence. Surely we cannot forget the malignant cholera which has marched from the Ganges, through the Turkish empire, to the north of Europe, to Paris and the British Isles. It has given its victims but a few hours’ notice. They have lain on their beds speechless, and almost without pulse or circulation, till blackness of aspect sunk them in the arms of death.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

V. 14. Into his hand-His immediate stroke, which is chiefly in the pestilence: for through the sword and famine be also God’s hand, yet there is also the hand of man, or other creatures in them. The reason of this choice was partly his confidence of God’s great goodness: partly, because the other judgments, especially the sword, had been more dishonourable, not only to David, but also to God, and his people: and partly, because he having sinned himself, thought it just to chuse a plague to which he was as obnoxious as his people; whereas, he had better fences for himself against sword and famine than they had. And let me not fall, &c.-True, it is a fearful thing, to fall into the hands of the living God! Fearful indeed for those who have by their impenitency shut themselves our from his mercy. But a penitent dares call himself into God’s hand, knowing that his mercies are great.

Verse 14. I am in a great strait: let us fall now into the hand of the Lord] David acted nobly in this business. Had he chosen war, his own personal safety was in no danger, because there was already an ordinance preventing him from going to battle. Had he chosen famine, his own wealth would have secured his and his own family’s support. But he showed the greatness of his mind in choosing the pestilence, to the ravages of which himself and household were exposed equally with the meanest of his subjects.

Verse 14. Let us fall now into the hand of the Lord — Let us receive punishment from his immediate stroke, that is, by famine or pestilence, but chiefly by the latter. For though the sword and the famine be also from God’s hand, yet there is also the hand of man, or other creatures, in them. The reason of this choice was partly his confidence in God’s great goodness; partly, because the other judgments, especially the sword, would have been more dishonourable, not only to David, but also to God, and his people; and partly, because he, having sinned himself, thought it just to choose a plague, to which he was as obnoxious as his people; whereas, he had better defences for himself against the sword and famine than they had. And let me not fall, &c. — True, it is a fearful thing to fall into the hands of the living God! Fearful indeed for those who have, by their impenitence, shut themselves out from his mercy. But a penitent dares cast himself into God’s hand, knowing that his mercies are great.

14. Let us fall now into the hand of the Lord — Wise and noble choice, and the utterance of a “high prophetic truth which finds a response in the nobler souls of every age. Better any external calamity than those which are embittered by human violence and weakness.” — Stanley.

V. 15. From the morning-Or rather, from that morning: for the particle seems to be emphatical, and to denote that very morning in which Gad came to David, 2 Samuel 24:11, and that the plague did immediately ensue after David’s choice: even to the time appointed, namely, by God, for three days, as God had set the time.

Verse 15. From the morning-to the time appointed] That is, from the morning of the day after David had made his election till the third day, according to the condition which God had proposed, and he had accepted: but it seems that the plague was terminated before the conclusion of the third day, for Jerusalem might have been destroyed, but it was not. Throughout the land, independently of the city, seventy thousand persons were slain! This was a terrible mortality in the space of less than three days.

Verse 15. So the Lord sent a pestilence upon Israel — The event immediately answered to the choice; a plague instantly ensued. From the morning even to the time appointed — From that morning, in which Gad came to David, to the third day, the time appointed by God for the continuance of the plague. But not to the conclusion of that day, for we learn from the next verse that God, moved by the repentance of the king and his subjects, commanded the destroying angel to stay his hand, which plainly indicates that he had not fully accomplished the commission at first given him. There died of the people seventy thousand — “A calamity,” says Delaney, “which has no parallel in the whole compass of history.” It seems that the Hebrew nation were not only guilty, at this time, of many other sins, but were very culpable in regard to the numbering of the people, as well as David. They gloried, it is probable, in, and relied upon their numbers, and their own strength, instead of trusting in God and in his promises, for protection against, and victory over their enemies. And, therefore, it was with reason that they fell in this sad manner, to show them that all flesh is grass, and that their own strength and numbers availed nothing without God.

15. A pestilence — Some deadly plague scattered through all the land by the destroying angel, so that at the end of three days it might be said of all the homes in Israel, as it was once in Egypt, there was scarcely a house where there was not one dead. David was vainglorious over the multitude of his warriors, but this one stroke almost decimates them. To the time appointed — The end of the third day. This is the only natural sense of the words here, and there is no evidence that the pestilence was removed before the third day.

V. 16. Angel-Who appeared in the shape of a man with a sword in his hand, 1 Chronicles 21:16, to convince them more fully that this was no natural plague, but inflicted immediately by the hand of God. Jerusalem-Which he had begun to smite, and was proceeding to make a far greater slaughter. Repented-That is, he in part recalled his sentence of the plague’s continuance for three whole days, and this he did upon David’s prayers and sacrifices, as appears from 2 Samuel 24:25, though these be mentioned afterward. This was on mount Moriah. In the very same place where Abraham by a countermand from heaven, was stayed from slaying his son, this angel by a like countermand was stayed from destroying Jerusalem. It is for the sake of the great sacrifice, that our forfeited lives are preserved from the destroying angel.

Verse 16. The angel stretched out his hand upon Jerusalem] By what means this destruction took place, we know not: it appears that an angel was employed in it, and that this minister of Divine justice actually appeared as an object. of sight; for it is said, 2 Samuel 24:17, When David saw the angel that smote the people, he said, &c.; and both Ornan and his four sons saw him and were affrighted, 1 Chronicles 21:20. The threshing-place of Araunah] These threshing-places, we have already seen, were made in the open air. In the parallel place, 1 Chronicles 21:15, 20, &c., this person is called Ornan. The word that we render Araunah is written in this very chapter hnrwa Auarnah, 2 Samuel 24:16, hynra Araniah, 2 Samuel 24:18, hnwra Araunah or Araunah, 2 Samuel 24:20, and the following: but in every place in 1 Chronicles 21:1-30 where it occurs it is written ארנן Ornan. It is likely he had both names, Araunah and Ornan: but the varieties of spelling in 2 Sam. must arise from the blunders of transcribers.

Verse 16. The angel stretched out his hand upon Jerusalem — Which he had begun to smite, and in which he was proceeding to make a far greater slaughter. This angel appeared in the shape of a man, with a sword drawn in his hand, to convince the people more fully that this was no natural plague, but one inflicted by the immediate hand of God. The Lord repented him of the evil — That is, he in part recalled his sentence of the plague’s continuance for three whole days; and this he did upon David’s prayers and sacrifices, as appears from verse 25, though these be mentioned afterward. This was on mount Moriah; in the very same place where Abraham, by a countermand from heaven, was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying Jerusalem. It is for the sake of the great sacrifice, that our forfeited lives are preserved from the destroying angel.

16. The Lord repented him — He saw the penitence and humiliation of David and his people, and in his sympathetic relation to them his divine emotionality changed. See the note on 1 Samuel 15:11. The angel that destroyed — It is clearly a doctrine of Holy Scripture that God uses angels as ministers and messengers of his will. Not only do they minister for the heirs of salvation, (Hebrews 1:14; Matthew 18:10; Acts 12:7-10,) but also, under God, execute the divine judgments upon the wicked. 2 Kings 19:35; Acts 12:23. It is enough — This certainly does not mean, as some assume, that the plague was stayed before the third day, but only that it fell not on Jerusalem. Threshing-place — See on Ruth 3:2. Araunah — Called Ornan in Chronicles. Josephus says of him: “He was a wealthy man among the Jebusites, but was not slain by David in the siege of Jerusalem because of the good will he bore to the Hebrews, and a particular benignity and affection which he had to the king himself.”

V. 17. What have they done-Done? They have done as much amiss. It was their sin as well as his own, which provoked God to leave David to himself to do as he did. Yet as became a penitent, he is severe on his own faults, while he extenuates theirs. Against me-Wherein David shews his piety, and fatherly care of his people, and that he was a type of Christ. And against my nearest relations, who probably either put David upon, or encouraged him in this action. And it was but fit that his family who partook of his honour and happiness, should also partake in his sufferings, rather than those who were less related to him.

Verse 17. But these sheep, what have they done?] It seems that in the order of Providence there is no way of punishing kings in their regal capacity, but by afflictions on their land, in which the people must necessarily suffer. If the king, therefore, by his own personal offenses, in which the people can have no part, bring down God’s judgments upon his people, (though they suffer innocently,) grievous will be the account that he must give to God. The people generally suffer for the miscarriages of their governors: this has been observed in every age.

Quicquid delirant reges, plectuntur Achivi.

———————— “When doting monarchs urge

Unsound resolves, their subjects feel the scourge.”

HOR. Ep. lib. i., ep. 2, ver. 14.

Against my father’s house.] That is, against his own family; even to cut it off from the face of the earth.

Verse 17. These sheep, what have they done? — What? They have done many things amiss. Their rebellions and other vices had been many, and it was for their own sins, as well as for David’s, that this heavy judgment now befell them. The king, however, as became a penitent, is severe on his own faults, while he extenuates theirs. Let thy hand be against me — Herein David shows his piety and fatherly care of his people, and that he was a type of Christ; and against my father’s house — My nearest relations. These, probably, had either put David upon, or encouraged him in this action. And, besides, it was but fit that his family, who partook of his honour and happiness, should also partake in his sufferings, rather than those who were less related to him.

17. Saw the angel — His vision was so spiritualized, and his inner sense so enlarged, that he was permitted to behold “the angel of the Lord stand between the earth and heaven, having a drawn sword in his hand stretched out over Jerusalem.” Compare Chronicles 21:16; Numbers 22:31; Joshua 5:13. The elders who were with him in penitential garb seem to have seen the angel also. Such angelic personages are often around us in their ministrations of judgment or of love, but rarely have they been allowed to manifest themselves to human vision. I have sinned — I, only I, am the guilty cause of all this woe! It is ever a characteristic of the subdued and heartbroken penitent to take all possible blame upon himself. He who in professedly deep contrition throws any blame on others, or seeks to involve others in his guilt, is not so much a penitent as a disappointed schemer.

V. 18. Gad came-By command from God, 2 Samuel 24:19. Go up-To mount Moriah. Threshing-floor-Which place God appointed for this work, in gracious condescension to, and compliance with David’s fear of going to Gibeon, which is expressed, 1 Chronicles 21:29, 30, because this was the place where God by his angel appeared in a threatning posture, where therefore it was meet he should be appeased: and because God would hereby signify the translation of the tabernacle from Gibeon hither, and the erection of the temple here, 2 Chronicles 3:1.

Verse 18. Go up, rear an altar unto the Lord] This place is supposed to be Mount Moriah: on which, according to the rabbins, Cain and Abel offered their sacrifices; where Abraham attempted to sacrifice Isaac, and where the temple of Solomon was afterwards built.

Verse 18. Gad came that day to David — By the express command of God, (verse 19; 1 Chronicles 21:18, 19,) and said unto him, Go up — To mount Moriah; rear an altar in the thrashing-floor of Araunah — Which place God appointed for this work, in gracious condescension to, and compliance with, David’s fear of going to Gibeon, which is expressed 1 Chronicles 21:29, 30; because this was the place where God, by his angel, appeared in a threatening posture, where therefore it was meet he should be appeased; and because God would hereby signify the translation of the tabernacle from Gibeon hither, and the erection of the temple here, 2 Chronicles 3:1.

18. Go up, rear an altar — This would be a most fitting memorial of Jehovah’s compassion on him and his people, and also of his own humiliation and penitence. It would also serve the purpose of a new consecration of himself and his people unto God.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

20. Araunah looked, and saw the king — According to Chronicles he, too, had seen the angel, and in their terror himself and his four sons had hid themselves.

V. 21. Wherefore-Wherefore doth the king do me this honour, and give himself the trouble of coming to me?

Verses 21, 22. Wherefore is my lord the king come? — Wherefore doth the king do me this honour, and give himself the trouble of coming to me? Behold, here be the oxen — Which were employed by him in his present work of thrashing. And instruments of the oxen — Their yokes, and the instruments which they drew after them, to beat and press out the corn.

DAVID’S SIN IN NUMBERING THE PEOPLE AND ITS PUNISHMENT, 1-25. Three times in the days of Moses (see Exodus 30:12-16, and 38:25, 26; Numbers 1:2, and 26:2) was the census of Israel taken by divine commandment; what particular sin was there, then, in David’s numbering of the people? Evidently none in the mere fact of his taking a census, but his sin was in the motives which prompted him to do it. His motives seem to have been well understood among his chief officers, and were condemned even by such a man as Joab; but they have not been recorded, and we are at a loss to conjecture exactly what they were. They probably originated in feelings of vanity and self-exaltation over the supposed numbers and power of his nation, and possibly he was meditating unworthy schemes of foreign conquest. By a deadly pestilence Jehovah smote his pride and vainglory, and brought him into deep humiliation under his mighty hand. But it must not be overlooked that David’s sin was only the immediate occasion of the plague, while the great cause lay back of this in the numerous sins of the nation; and in the opening verse we are told that the Lord’s anger was kindled against Israel even before David was moved to number the people. The king had, doubtless, been a chief sinner among his people; but many offences against God and the national honour, committed during the insurrections of Absalom and Sheba, and before, had gone unnoticed and unpunished, and had thereby kindled the anger of Jehovah. Compare the parallel history in 1 Chronicles 21.

1. Again — After the penal famine described in 2 Samuel 21:1. He moved David against them — By permitting Satan to insinuate unholy thoughts and purposes into his heart. Compare 1 Chronicles 21:1. In the same sense did the Lord bid Shimei curse David. 2 Samuel 16:10, where see note. David’s own sins were many, and called for punishment; and the Lord, in executing his penal judgments upon him, first delivered him over for a while into the hands of Satan. Compare note on 1 Samuel 26:19.

V. 22. Oxen-That were employed by him in his present work, which was threshing, 1 Chronicles 21:20.

Verse 22. Here be oxen for burnt-sacrifice] He felt for the king; and showed his loyalty to him by this offer. He felt for the people; and was willing to make any sacrifice to get the plague stayed. He felt for his own personal safety; and therefore was willing to give up all to save his life. He felt for the honour of God; and therefore was glad that he had a sacrifice to offer, so that God might magnify both his justice and mercy.

Verses 21, 22. Wherefore is my lord the king come? — Wherefore doth the king do me this honour, and give himself the trouble of coming to me? Behold, here be the oxen — Which were employed by him in his present work of thrashing. And instruments of the oxen — Their yokes, and the instruments which they drew after them, to beat and press out the corn.

22. Instruments of the oxen — The yoke, and, perhaps, other parts of the harness of oxen. These instruments could never be put to nobler use. Compare 1 Samuel 6:14; 1 Kings 19:21.

V. 23. As a king-That is, with a royal bounty. Or, Araunah the king; as he was king of the Jebusites before David took their city: or because he was the son and heir of that king. Give-He not only offered, but actually gave them; he actually resigned his right and property in them to David; for so he did; tho’ David by his refusal returned it to Arunaugh again. Accept-He was a Jebusite by nation, but an hearty proselyte: which made him so liberal in his offers to God’s service, and the common good of God’s people.

Verse 23. As a king, give unto the king.] Literally, All these did King Araunah give unto the king. That there could not be a king of the Jebusites on Mount Moriah, is sufficiently evident; and that there was no other king than David in the land, is equally so: the word Ëlmh hammelech, “the king,” given here to Araunah, is wanting in the Septuagint, Syriac, and Arabic; in three of Kennicott’s and Deuteronomy Rossi’s MSS., and in the parallel place in Chronicles: and, it is very probable, never made a part of the text. Perhaps it should be read, All these did Arnunah give unto the king.

There is, however, a difficulty here. David had taken the fortress of the Jebusites many years before; yet it is evident that Araunah was proprietor of the soil at this time. It is not clear that he was a subject of David; but he paid him respect as a neighbour and a king. This is merely possible.

Verse 23. All these things did Araunah as a king — That is, with a royal bounty; give unto the king — He not only offered, but actually gave them; he resigned his right and property in them to David; though David, by his refusal, returned it to Araunah again. The words in the Hebrew are, these things gave Araunah the king unto the king. From whence some infer that, before the taking of Jerusalem, he was the king of the Jebusites; or a man of the greatest authority among them, like a king; or was descended from the blood royal of the Jebusites. But neither the Greek, nor the Syriac, nor the Arabic copies have the word king, nor had the Vulgate it, till the edition published by Sextus; nor was it in the Chaldee Paraphrast, in the time of Kimchi, who cites it thus: Araunah gave to the king what the king asked of him. The Lord thy God accept thee — He was a Jebusite by nation, but a sincere and hearty proselyte; which made him so liberal in his offers to God’s service, and the common good of God’s people.

23. All these things did Araunah, as a king, give unto the king — Literally, the whole gave Araunah, the king, to the king. Keil proposes to take the king as a vocative, and regard the sentence as a continuation, from verse 22, of Araunah’s words — All this giveth Araunah, O king, to the king. But this makes the next words, and Araunah said, etc., superfluous. It is better to suppose that Araunah had formerly been a king or sheik of the Jebusites, and was still occasionally spoken of as such. The supposition is favoured by the statement of Josephus that he was a very wealthy man, and it is no contradiction, as Keil affirms, to the fact that David bought all these things to say also that Araunah gave them, for he plainly did give them, but the king afterwards refused to accept them without price.

V. 24. Which cost-For this would be both dishonourable to God, as if I thought him not worthy of a costly sacrifice: and a dispargement to myself, as if I were unable or unwilling to offer a sacrifice of my own goods. Fifty shekels-In 1 Chronicles 21:25, he is said to give for the place six hundred shekels of gold by weight. Probably here he speaks of the price for the threshing-floor, and oxen, and instruments; and there the temple and its courts were built, which certainly was very much larger than this threshing floor, and probably had Araunah’s house, if not some others upon it.

Verse 24. Neither will I offer burnt-offerings] It is a maxim from heaven, “Honour the Lord with thy substance.” He who has a religion that costs him nothing, has a religion that is worth nothing: nor will any man esteem the ordinances of God, if those ordinances cost him nothing. Had Araunah’s noble offer been accepted, it would have been Araunah’s sacrifice, not David’s; nor would it have answered the end of turning away the displeasure of the Most High. It was David that sinned, not Araunah: therefore David must offer sacrifice, and at his own expense too.

Verse 24. Neither will I offer that which doth cost me nothing — For this would be both dishonourable to God, as if I thought him not worthy of a costly sacrifice, and a disparagement to myself, as if I were unable or unwilling to offer a sacrifice of my own goods. David bought the thrashing-floor, &c., for fifty shekels of silver — In 1 Chronicles 21:25, he is said to give for the place six hundred shekels of gold by weight. Probably here he speaks of the price paid for the thrashing-floor, oxen, and instruments; and there for the whole place adjoining, on which the temple and its courts were built, which certainly was very much larger than this thrashing-floor, and probably had Araunah’s house, if not some other buildings, upon it.

24. Neither will I offer — Would to God all worshippers acted upon this principle of David! Holy services and privileges that cost a man nothing are worth to him about as much as they cost. Fifty shekels of silver — Chronicles has six hundred shekels of gold. which is probably the more correct reading; for if Abraham gave four hundred shekels of silver for the cave of Machpelah, (Genesis 23:16,) it would seem that the king of Israel should pay much more than fifty shekels for this threshingfloor by the royal city.

Verse 25. David-offered burnt-offerings] And that these sacrifices were pleasing to the Lord, is evident from a circumstance marked in the parallel place, 1 Chronicles 21:26: David called upon the Lord, and he answered him from heaven by fire upon the altar of burnt-offering. The plague was stalled] Jerusalem did not share in the common calamity, seventy thousand being the whole that were slain throughout the land. THIS book is unfinished, and requires 1 Chr. 22, 23, 24, 25, 26, 27, 28, and 29, to complete it. A few things relative to this history may be found in the beginning of the following book; but the information in 1 Chr. is much more extensive and satisfactory.

MASORETIC NOTES ON THE TWO BOOKS OF SAMUEL

IN the time of the Masoretes the two books of Samuel were considered but as one, and thus divided:—

Number of verses in these two books, 1506.

Number of Masoretic sections, 34.

The middle verse is 1 Samuel 28:24: And the woman had a fat calf in the house, and she hasted and killed it, and took flour and kneaded it, and did bake unleavened bread thereof.

Verse 25. David offered burnt-offerings and peace-offerings — Burnt-offerings were, in effect, prayers to God, that he would remove this plague and peace-offerings were acknowledgments of God’s goodness, who had already given David hopes of this mercy. Delaney supposes that the ninety-first Psalm was written by David in commemoration of his deliverance from this calamity.

As the history of David is the principal subject of the two books of Samuel, and as his is a very distinguished character, we shall here, in the conclusion of our notes on these books, present our readers with a short sketch of it, drawn by a masterly hand, but, as we think, in rather too glowing colours. “David’s is a character which stands single, in the accounts of the world equally eminent and unrivalled. For, not to insist on his great personal accomplishments, such as beauty, stature, strength, swiftness, and eloquence, his character is sufficiently distinguished by the noblest qualities, endowments, and events. Exalted from an humble shepherd to a mighty monarch, without any tincture of pride, disdain, or envy. Quite otherwise: remarkably humble in exaltation; or, rather, humbled by it. Exalted, unenvied. Exalted himself, and equally exalting the state he ruled: raising it from contempt, poverty, and oppression, to wealth, dignity, and sway. A man experienced in every vicissitude of fortune and life, and equal to them all. Thoroughly tried in adversity, and tempted by success, yet still superior. Cruelly and unjustly persecuted, yet not provoked to revenge. In the saddest and most sudden reverse of fortune, depressed by nothing but the remembrance of guilt; and, in consequence of that, unhumbled to any thing but God.

“To sum up all; a true believer, and zealous adorer of God; teacher of his law and worship, and inspirer of his praise; a glorious example, a perpetual and inexhaustible fountain of true piety; a consummate and unequalled hero, a skilful and a fortunate captain; a steady patriot, a wise ruler, a faithful, a generous, and a magnanimous friend; and, what is yet rarer, a no less generous and magnanimous enemy; a true penitent, a divine musician, a sublime poet, and an inspired prophet. By birth, a peasant; by merit, a prince. In youth, a hero; in manhood, a monarch; in age, a saint.” — Delaney.

Ver. 25. David built an altar there, in Jebus, or on the mount Moriah; and the Lord answered him by fire from heaven, which according to the rabbins pointed out the future scite of the temple. 1 Chronicles 21:26.

25. David built there an altar — This he seems to have done without the least delay. The destroying angel still hovered near, and the plague had scarcely yet abated. “It was the meeting of two ages. Araunah, as he yields that spot, is the last of the Canaanites, the last of that stern old race that we discern in any individual form and character. David, as he raises that altar, is the close harbinger of the reign of Solomon, the founder of a new institution which another was to complete.” — Stanley. Offered burnt offerings — As a type and symbol of his entire consecration, body and soul, to Jehovah. Peace offerings — Expressive of his realization of peace and friendship with God, and his thankful homage for the divine favour. Chronicles adds that he called on the Lord and was answered by fire from heaven upon his offerings. This spot became the site of the temple. 2 Chronicles 3:1. The Lord was entreated… and the plague was stayed — Thus these records of David’s life close with a picture of Divine mercy vouchsafed in answer to the pious offerings of a contrite heart; and there is left upon the reader’s mind, as he lays down the volume, a precious image of gracious pardon for offences past, and the pledge of a greater salvation to come.

As this book records quite fully the history of David, and even records his last words, but closes without any account of his death and burial, we may with some reason suppose that it was in substance written before the decease of the great king.

No character in Old Testament history is so many-sided, no genius so versatile, as that of David — the red-haired shepherd boy, the youthful hero, the passionate lover and romantic friend, the chivalrous chieftain, the mighty warrior, the greatest of kings, the wise statesman, the sacred poet, the tender father. In him were wonderfully combined all the qualities needful to make him perfect master in every thing to which he put his hand. In him we recognise, says Ewald, “the glorious originality of a creative spiritual power, such as rarely shows itself in any people.” We already discover the elements of a conquering warrior in the young shepherd who slays the lion and the bear. The conqueror of Goliath could be no ordinary hero. The feats of valour and the constant victories that attend him while in Saul’s service disclose at every step the growing conqueror. Whilst an outlaw and captain of his brave six hundred, he out-generals the armies of Israel under Saul; and after he attains the throne, and with all the forces of the nation at his command, he rapidly completes the conquest of the nations spared by the sword of Joshua. His lofty genius and creative originality early identified him with the glorious songs of Israel, (note, chap. xxiii, 1,) and his immortal psalms will ever linger in the heart of the Church universal. “He is the first great poet of Israel,” says Stanley. “Although before his time there had been occasional bursts of Hebrew poetry, yet David is the first who gave it its fixed place in the Israelitish worship. There is no room for it in the Mosaic ritual. Its absence there may be counted as a proof of the antiquity of that ritual in all its substantial features. For so mighty an innovation no less than a David was needed. That strange musical world of the East — with its gongs and horns, and pipes and harps — with its wild dances and wilder contortions — with its songs of question and answer, of strophe and antistrophe, awakening or soothing, to a degree inconceivable in our tamer West, the emotions of the hearer, were seized by the shepherd minstrel when he mounted the throne, and were formed as his own peculiar province into a great ecclesiastical institution. His harp — or, as it was called by the Greek translators, his psaltery, or psalter, or guitar — was to him what the wonder-working staff was to Moses, the spear to Joshua, or the sword to Gideon. It was with him in his early youth. It was at hand in the most moving escapes of his middle life. In his last words he seemed to be himself the instrument over which the Divine breath passed. Singing men and singing women were recognised accompaniments of his court. He was an inventor of musical instruments. Amos 6:5. ‘With his whole heart he sung songs, and loved Him that made him.’”

David, more than Saul, was the real founder of the Israelitish monarchy. His wise statesmanship led him, as soon as he attained the throne, to secure a strong national capital, and bring the ark there, and thus take effective measures to centralize the whole national power. In thus securing the unity of all Israel for the first time since the days of Joshua he truly fulfilled the dying prophecy of Jacob, (Genesis 49:8,) and also in its deeper sense obeyed, though late, the divine command to Judah to lead the tribes to the complete conquest of the Land of Promise. Compare note on Judges 1:2. He thus became Joshua’s true successor, and accomplished that which all judges and rulers in Israel had so far failed to do — a failure which had been to the nation the source of countless woes.

David, enthroned on Zion, the great conqueror-king, the man after God’s own heart, the light of Israel, the star of former prophecies, has ever been regarded as a type of the Messiah. The germ of the Messianic prophecies from David onward is found in Jehovah’s revelation to the king by Nathan, (2 Samuel 7:12:) “I will set up thy seed after thee, and I will establish his kingdom; he shall build a house for my name, and I will establish the throne of his kingdom forever.” Hence the conviction started and ever after deepened in Israel, that David’s dynasty should never end. In the darkest hour of Jewish misfortune and exile the Messianic hope rose high; and when at last the earthly throne had perished, and Israel was about to be scattered, and Jerusalem trodden down of the Gentiles for long ages, there was born in the city of David and of the seed of David, One who fulfilled the law and the prophecies, and set up a spiritual kingdom, and manifested himself to all the world as “the Root and Offspring of David, the bright and morning Star.”

David is thus ever to be associated with the Messiah, and such expressions as “The seed of David,” “The house of David,” “The sure mercies of David,” point to his indissoluble connexion with the great Prince and Saviour who was born at Bethlehem of Judah, but “whose goings forth were from of old, from everlasting.” Micah 5:2; Matthew 2:5. But David, with all his greatness and glory, was not without sins. Dissimulation, falsehood, polygamy, adultery, and even murder, as in the case of Uriah, may be charged upon him. Is this, asks the sneering unbeliever, is this the style of the man after God’s own heart? But in depicting these sins of David’s life the stern veracity of the sacred historian moves measureless lengths above where the scorner revels in his own folly, and, thus revelling, fails to appreciate the profound spiritual struggles in which his sins involved the hapless king. Beautifully says Irving, “The hearts of a hundred men strove and struggled together within the narrow continent of his single heart; and will the scornful men have no sympathy for one so conditioned, but scorn him because he ruled not with constant quietness the unruly host of divers natures which dwelt within his single soul? With the defence of his backslidings, which he hath more keenly scrutinized, more clearly discerned against, and more bitterly lamented, than any of his censors, we do not charge ourselves, because they were, in a manner, necessary, that he might be the full-orbed man which was needed to utter every form of spiritual feeling.” Not his sins, but his profound struggle and aim never to be untrue to Jehovah, made him the man after God’s heart. His sins were sudden and erratic, occasioned by trying circumstances or peculiar temptations. His zeal and loyalty to Jehovah were steadiest and persistent; and such was his strength of character, and the profound humility with which he struggled to recover from his fall, that his greatest sins were speedily overlooked by the masses of his people, and he was reverenced by all.

He never forgot his humble origin, but called himself in his last song the son of Jesse and the man who had been exalted on high. Chap. xxiii, 1. And, altogether, by his early deeds of valour; by his wars and his consummate statesmanship; by his truly royal reign, and his imperishable psalms, he has obtained a hold upon the heart and memory of the Church and the World that must remain fixed forever.

THE END.