2 Samuel 24 - The Applied Commentary vs Coke Thomas

2 Samuel 24

David Counts the Fighting Men (24:1–17)
(1 Chronicles 21:1–17)

1 Again the Lord’s anger burned against Israel. Evidently the Lord’s anger had burned on a previous occasion, perhaps at the time of the famine mentioned in 2 Samuel 21:1. On this occasion the writer gives no reason why the Lord was angry. Possibly He was angry with the Israelites who had followed Absalom in the effort to overthrow David, God’s chosen king (2 Samuel 15:2). Or perhaps the Israelites had become self-confident and had stopped depending on God. Whatever the reason for God’s anger, He intended to punish Israel, and He used David to bring about the punishment.

The writer says that the Lord incited David against the Israelites. According to 1 Chronicles 21:1, it was Satan who incited David. Which is correct?

Both are correct. God is the ultimate cause—the “first cause”—of everything that happens; nothing can happen apart from God. However, there are “secondary” or intermediate causes which are under God’s ultimate control, and one of these intermediate causes is Satan (see Job 1:812; 2:3–7; Luke 22:31–34; 2 Corinthians 12:7–9). So God incited Satan to incite David to commit a sin that would result in Israel’s being punished.

What was the sin that David was “incited” to commit? It was the taking of a census of Israel and Judah.

Two questions arise. First, why was it a sin for David to take a census? At other times God had commanded that a census be taken (Numbers 1:1–2; 26:1–2). This time, however, it wasn’t God who commanded David to take the census; it was David’s own pride and also a lack of trust in God that led him to do it. David wanted to count Israel’s fighting men to prove to himself how mighty he was. He also wanted to be sure he had enough men to fight his battles; he was putting his trust in military power rather than in God’s power. And he knew he was disobeying God; his sin was deliberate. He was even warned not to do it by his chief commander, Joab (verse 3).

The second question that arises is this: Who was responsible for David’s sin? God, Satan, or David? The answer is: David.

God never causes or even tempts anyone to sin (see James 1:13–15). Satan, on the other hand, does tempt people to sin; he is called the tempter (Matthew 4:3). But even though Satan tempts us, the choice of whether to sin or not is up to us. No one can say: “Satan made me do it.” Much less can anyone say that another human being—or one’s upbringing or one’s environment—“made me do it.” We are always responsible for our own behavior. Yes, we are influenced by evil, we are tempted by evil, but God always gives us the means to avoid sinning (1 Corinthians 10:13). When we sin, the choice is ours.

When we accept responsibility for our sin, as David did in this case (verses 10,17), we open the way for God to forgive us, cleanse us, and restore us to fellowship with Him (1 John 1:9).

2–4 After being “incited,” tempted, David ordered his commanders to take a census of all the Israelite fighting men—that is, men of military age—from the north to the south, including both Israel and Judah (verse 2). Joab expressed hesitation, but David overruled him (verses 3–4).

5–9 The census took almost ten months to complete. The fighting men of Israel numbered eight hundred thousand; those of Judah numbered five hundred thousand⁸¹ (verse 9).

10–14 Once the census had been completed, David was conscience-stricken (verse 10). It is a common experience that once the anticipated pleasure of a sin has passed, then regret sets in. In David’s case it was more than regret: he was overcome with guilt. He fully confessed his sin and asked God to take his guilt away.

God would indeed remove David’s guilt, but the punishment for David’s sin would still have to be carried out. Our sins can be forgiven, but their consequences remain. Through the prophet Gad (1 Samuel 22:5), God gave David a choice of three punishments (verse 13). David chose the plague, the severest but quickest punishment, one that would come directly from God and not through men (verses 14–15). He knew God was merciful, whereas men were not.

15–16 God struck down seventy thousand Israelites from all over Israel⁸² (verse 15). God used an angel to deliver the plague to the Israelites. Angels are God’s messengers,⁸³ and are sent to do His bidding; they speak and act on God’s behalf (see Exodus 12:23; 33:2; Psalm 78:49; Acts 12:23). As the angel was about to strike Jerusalem, however, the Lord was grieved and had mercy upon His people. He ordered the angel to stop the plague. At that very moment the angel was at the threshing floor of Araunah the Jebusite (verse 16).

This threshing floor was located on a prominence just outside Jerusalem; it was still owned by a Jebusite, one of the original inhabitants of the city (2 Samuel 5:6–7). It was on this very site that Solomon would later build the Lord’s temple (2 Chronicles 3:1). Furthermore, it was on this site-also called Mount Moriah—that Abraham was told to sacrifice his son Isaac (Genesis 22:1–2).

Think of the significance of Jerusalem in God’s eyes. From the beginning, this was the place where sacrifices of atonement were to be offered. Abraham sacrificed a ram in place of his son. The Israelites sacrificed animals at the temple to atone for their sins. And finally, in the greatest sacrifice of all, Jesus Christ was crucified just outside Jerusalem to atone for the sins of the whole world. Jerusalem reminds us that without the shedding of blood there is no forgiveness (Hebrews 9:22). Jerusalem was central to God’s provision of forgiveness to mankind. No wonder God was grieved when its people were about to be destroyed by the angel!

17 When David saw the angel striking the people, He asked the Lord to spare the people and punish him instead (see Exodus 32:32). David considered the people to be innocent sheep—though we know they were not (verse 1)—and he was willing to assume full blame. Like a true “shepherd-king,” David put his people before himself. David had many weaknesses and failings, but overall his heart was sincere. He was a worthy forerunner of Jesus, our ultimate ShepherdKing, who also put His people before Himself and bore their punishment so that they might live.

David Builds an Altar (24:18–25)
(1 Chronicles 21:18–30)

18–19 The prophet Gad then told David what he must do in order to avert God’s wrath: he must build an altar on the threshing floor of Araunah. Only by blood sacrifice could David’s (and the people’s) sin be atoned for and the plague stopped. Notice that two things are at work here: first, God’s mercy in providing a means of forgiveness—the altar; and second, man’s offering of a sacrifice on that altar to atone for sin.⁸⁴

20–25 When David approached the threshing floor, Araunah, a non-Israelite, immediately offered David everything he needed to build the altar and to offer the sacrifices—all without charge. But David insisted on paying for everything (verse 24). He knew that the Lord took no pleasure in the offering of any sacrifice or any service that entailed no cost to the offerer. Whenever we offer something to the Lord, the greater the cost to us, the greater will be the Lord’s pleasure in accepting what we offer (see Mark 12:41–44; Romans 12:1).

So David bought the threshing floor for fifty shekels (over half a kilogram) of silver,⁸⁵ and then he built an altar there (verse 25). On the altar, David sacrificed burnt offerings and fellowship offerings.⁸⁶ Then the Lord answered David’s prayer (verse 17) and the plague stopped. According to 1 Chronicles 21:26, the Lord answered with fire from heaven—a sign that the Lord had accepted David’s offerings and that covenant fellowship between the Lord and Israel had been restored.

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¹ Gath and Ashkelon were two Philistine cities, which in this lament poetically represent all of Philistine territory. In verse 20, notice the typical parallelism of Hebrew poetry: the first pair of lines and the second pair of lines each state the same thought using different words.

² In verse 21, David says that Saul’s shield was no longer rubbed with oil. Shields in ancient times were often covered with leather, and the oil was applied to preserve the leather.

³ In verse 26, David is not saying that he preferred Jonathan to women in any sexual sense. He is simply saying in a poetic way that Jonathan’s love was truly wonderful.

⁴ Abner was Saul’s cousin (1 Samuel 14:50); somehow he had survived the battle with the Philistines in which Saul and his three sons had died (1 Samuel 31:1–2,6). Now he was trying to gain power and influence for himself by making Ish-Bosheth king in Saul’s place. Ish-Bosheth was a weak person; he had not fought in the battle with the Philistines. In 1 Samuel 14:49, he is referred to by the name Ishvi.

⁵ Ish-Bosheth’s reign over all Israel was only a claim, never a reality. Most of Israel was in Philistine hands after Saul’s defeat on Mount Gilboa (1 Samuel 31:1). Mahanaim, because of its location east of the Jordan, was safe from Philistine attack.

⁶ Notice that in verse 28 Ish-Bosheth and Abner’s forces are called “Israel,” even though they represented only the northern part of the promised land. After Solomon’s death, the nation of Israel would be divided into two kingdoms: a northern kingdom called “Israel” and a southern kingdom called “Judah.” Perhaps the books of 1 and 2 Samuel were written after that division had taken place; thus the writer was accustomed to referring to the northern tribes as “Israel.”

⁷ According to 1 Chronicles 3:1, David’s second son Kileab (verse 3) had an alternate name, Daniel. Many Israelites were called by more than one name.

⁸ Here again, the word Israel is being used to designate only the northern Israelite tribes, as opposed to the southern tribe of Judah. For this use of the word “Israel,” see footnote to comment on 2 Samuel 2:28–32.

⁹ Later on, when the nation of Israel was divided into northern and southern kingdoms following Solomon’s death, the tribe of Benjamin sided with Judah and became part of the southern kingdom.

¹⁰ It is hard to say if David really believed the good things he said about Abner. Abner had sided with Ish-Bosheth against David, even knowing that David was God’s anointed king; Abner then betrayed Ish-Bosheth and sided with David. These are not the actions of a great man (verse 38). Perhaps David praised Abner only to convince people that he had had no part in the plot to kill him.

¹¹ When Saul and Jonathan were killed (1 Samuel 31:6), Mephibosheth’s nurse correctly assumed that as an heir to the throne he would be in great danger; but she dropped him during their flight, with the result that he became crippled (verse 4).

¹² For further discussion of the term “covenant,” see Exodus 19:5–6; 24:1–8; Jeremiah 31:31–34 and comments; Word List: Covenant.

¹³ Notice in verse 5 that the writer continues to differentiate between all Israel (the northern tribes) and Judah in the south. During the reigns of David and his son Solomon, “Israel” and “Judah” remained united as one nation. Only afterward did they split apart (1 Kings 12:1–24).

¹⁴ Jerusalem was a royal city in Abraham’s time; its short name was Salem (Genesis 14:18). It was also called Jebus, because of the Jebusites who lived there (Judges 19:10).

¹⁵ The Jebusites were Canaanites, descendants of Canaan, the grandson of Noah (Genesis 10:15–16). They were among the Canaanite tribes that the Israelites were to drive out of the promised land and destroy completely (Deuteronomy 7:1–2).

¹⁶ In David’s time, the name Zion was used to refer either to the entire city of Jerusalem or, more specifically, just to its fortified part. Later on, when the temple was built, the name Zion was also applied to the high part of the city (the temple mount) where the temple was located; this was also called “Mount Zion.” The meaning of the word “Zion” is unknown.

¹⁷ Verses 11–12 suggest that David’s palace was built very soon after he captured Jerusalem. But other verses indicate that the palace was built much later. The writer of 2 Samuel often writes thematically rather than chronologically.

¹⁸ The sons born to David in Jerusalem are also listed in 1 Chronicles 3:5–8; 14:4–7. There are minor differences in the lists, the main one being that the lists in 1 Chronicles have two additional names.

¹⁹ Baal Perazim means “the lord who breaks out”; Baal means “lord.” But in this case, the “lord” who “broke out” wasn’t Baal but the Lord God of Israel.

²⁰ Two explanations have been given for the sound of marching in the balsam trees (verse 24), and they are not contradictory. Some say that the angelic army of the Lord was marching to defeat the Philistines; others say that the Lord caused a breeze to blow in the balsam trees which sounded like marching and which prevented the Philistines from hearing the approach of David’s army. Whatever the explanation, it was God who did the planning and it was God who gained the victory. It should also be noted that the specific instructions God gave must have been given to David directly—not by means of the Urim and Thummim. The Spirit of the Lord was with David (1 Samuel 16:13), and in this case the Spirit was directly guiding David.

²¹ The ark symbolically represented both God’s presence and also His “throne,” His lordship. Symbolically, God was enthroned between the cherubim which were on the cover of the ark (verse 2). For a full discussion of the ark and its significance, see Exodus 25:10–22 and comment.

    The ark was called by the Name, the name of the Lord (verse 2). This means that the ark belonged to Him. The “Name” signified the person and presence of the Lord. For further discussion of the Name of the Lord, see footnote to comment on Exodus 23:20–22; Deuteronomy 12:4–7 and comment.

²² According to 1 Chronicles 13:9, the trouble occurred at the threshing floor of Kidon, not Nacon. In Hebrew (the language in which the Old Testament was originally written), the two names are almost identical; they represent variant spellings of the same name. Such variant spellings occur frequently in the Old Testament.

²³ Jesus, being both man and God, crossed that barrier which separated sinful man from God. He came to us. Through faith we are clothed with His righteousness and holiness and are thereby made acceptable to God the Father. However, as long as we are on earth, it is not given to us to see the heavenly Father face to face.

²⁴ Obed-Edom was a Levite of the clan of Kohath, family of Korah, and was thus a suitable person to care for the ark. And the Lord rewarded him for his devotion by giving him a large family (1 Chronicles 26:1,4–5).

Notice that for one man, Uzzah, the ark was a cause of “stumbling.” For another man, Obed Edom, the ark was a cause of blessing. In the same way, Jesus Christ is a stone that causes men to stumble (Isaiah 8:14; 1 Peter 2:8); but He is also a chosen and precious cornerstone, and the one who trusts in Him will never be put to shame (Isaiah 28:16; 1 Peter 2:6).

²⁵ For further discussion on the subject of worship, see Exodus 23:25–26 and comment.

²⁶ The writer of 2 Samuel does not always write according to exact chronological order. For a similar example, see comment on 2 Samuel 5:11–12 and footnote to comment.

²⁷ As the Israelites carried the tabernacle across the desert to the promised land, they may have been tempted to think that they were “carrying” God. But, in fact, it was God who was carrying them.

²⁸ Some Bible scholars say that the first of the Old Testament covenants was made in the Garden of Eden when God made man and woman rulers of the earth (Genesis 1:26–30) and promised that the offspring of the woman would crush the serpent, Satan (Genesis 3:15). The second covenant was made with Noah, the “Noahic covenant,” in which God promised not to destroy mankind again by a natural catastrophe (Genesis 9:8–17). The third covenant was the “Abrahamic covenant,” in which God promised to make Abraham’s descendants a great nation and to be their God and to give them their own land (Genesis 12:1–3; 15:9–21; 17:1–22). Fourth was the “Sinaitic covenant,” which God made with the whole nation of Israel after the Exodus from Egypt (Exodus 19:3–8). Fifth was the “Levitical covenant” made with Phinehas the priest, in which God promised to provide Israel with a faithful priesthood (Numbers 25:10–13). Sixth and last of the Old Testament covenants was the “Davidic covenant,” described here in verses 8–16.

    One way of looking at these Old Testament covenants is to see them as one great covenant of God’s grace unfolding over human history. At different stages of history God has extended and amplified this covenant in order to meet mankind’s changing circumstances. But at every stage God in His grace has provided a means for men and women to enter into a covenant relationship with Him, through which He can bless them and invite them into fellowship with Himself.

    The final and greatest covenant God made with mankind was the “new covenant,” established through the death and resurrection of God’s Son, Jesus Christ (Jeremiah 31:31–34; Hebrews 8:713). The Davidic covenant and indeed the entire Old Testament point to this new covenant, which has replaced the covenants of the Old Testament and which is the main subject of the New Testament.

²⁹ As in English, the Hebrew word for house can mean either a dwelling place (a temple) or a dynasty (the “house of David”).

³⁰ In verse 14, God says: “I will be his (Solomon’s) father and he will be my son.” God promised to have a father son relationship with Solomon and his descendants. God was offering to “adopt” Solomon, just as through faith in Christ we are “adopted” into God’s family (see Romans 8:12–17). God promised to punish (discipline) Solomon if he disobeyed, just as a human father disciplines the son he loves (see Hebrews 12:5–11).

However, God’s patience has limits; if a son continues to deliberately disobey and to despise the blessings of being a son, then that son will eventually be cut off. Solomon was not cut off during his lifetime, even though his sins were great (1 Kings 11:1–8); God allowed him to complete his reign as king for the sake of David (1 Kings 11:12–13). But many of his descendants were rejected by God, and eventually the kings of Israel and Judah became so wicked that God allowed the Assyrians and Babylonians to take their kingdoms away altogether.

Jesus was a Son whom God never had to reject; He was without sin (Hebrews 4:15). When God promised to make Solomon His son, He was also promising to make Solomon’s descendant Jesus His Son as well (Psalm 2:7; Mark 1:11; Hebrews 1:1–5). And through Jesus, we too become sons and daughters of God.

³¹ For a discussion of redemption, see Exodus 13:11–16; Ruth 2:19–20 and comments; Word List: Redemption.

³² We must be very careful about “claiming” God’s promises; too many Christians today think they can simply “name it and claim it” and expect God to automatically do what they want. God’s promises are always contingent upon our faith, our humility, our reverence, and our obedience. Often God fulfills His promises in ways we do not expect; often He fulfills His promises far beyond what we have asked or imagined (Ephesians 3:20–21).

³³ To “hamstring” a horse means to cut a major tendon in one of its legs to keep it from running or, in David’s case, from pulling a chariot. It seems that early in David’s reign the Israelites didn’t use large numbers of chariots, probably because their territory at the time was mostly hilly and chariots were more effective on the plains.

³⁴ Damascus is the capital of presentday Syria.

³⁵ Edom (or Seir) was the land settled by the descendants of Jacob’s brother Esau (Genesis 36:8–9). The Edomites had often been hostile to the Israelites (Numbers 20:14–21), but the Lord had commanded the Israelites not to attack their territory (Deuteronomy 2:1–6). Now centuries later, the Lord had led David to subdue the Edomites.

³⁶ Amalek was a longstanding enemy of the Israelites (Exodus 17:8–16; 1 Samuel 15:1–9; 30:1–20).

³⁷ Zadok was descended from Aaron’s son Eleazar (1 Chronicles 6:4–8), and eventually became Israel’s sole high priest under Solomon. Ahimelech was descended from Aaron’s other son Ithamar (1 Chronicles 24:3). His father was Abiathar, the only surviving descendant of Eli, from whose family the priesthood was ultimately taken away because of Eli’s unfaithfulness as a priest (see 1 Samuel 2:27–33; 22:18–21).

³⁸ Mephibosheth was not the only surviving heir of Saul; two of Saul’s daughters also had sons, seven of whom David later put to death (see 2 Samuel 21:7–9).

³⁹ David appointed Ziba, one of Saul’s servants, to manage Mephibosheth’s property. Later Ziba would betray Mephibosheth in order to obtain that property for himself (see 2 Samuel 16:1–4; 19:24–30).

⁴⁰ It is likely that the Nahash mentioned here in verse 2 is the same as the Nahash mentioned in 1 Samuel 11:1. Assuming that to be so, it is possible that Nahash befriended David while David was being pursued by Saul. Since Nahash had shown kindness to David, David now wanted to show kindness to his son Hanun (verse 2).

⁴¹ Shaving half of a man’s beard and causing his buttocks to be exposed (verse 4) were demeaning acts that were sometimes inflicted on prisoners of war. To spare his men further embarrassment, David told them to stay at Jericho until their beards grew back; ever since Joshua’s time, Jericho had remained largely uninhabited (Joshua 6:26).

⁴² According to 1 Chronicles 19:6, the Ammonites paid these foreign troops a thousand talents (34 tons) of silver to get them to fight against Israel. In 1 Chronicles 19:6–7, the types of troops and names of the kingdoms sending troops are different from those mentioned here in verse 6. 1 Chronicles was written two or three centuries after 2 Samuel was written, and the names had undoubtedly changed.

⁴³ For a discussion of the relationship between God’s sovereignty and human responsibility, see Exodus 17:10–13; Esther 4:12–14; Jeremiah 18:1–10 and comments.

⁴⁴ David had fought Hadadezer before (see 2 Samuel 8:3–10), but had been unable to destroy his forces. Hadadezer was a powerful king, and was able to call upon the armies of many lesser nations that were under his control.

⁴⁵ The correct number is seven thousand (1 Chronicles 19:18), not seven hundred (verse 18). A copyist’s error is the most likely explanation for this discrepancy. Biblical manuscripts were copied by hand over and over down through the centuries. It is a miracle of God that there are so few errors; and even where an error has been made, it never involves anything of importance.

⁴⁶ During the winter rainy season, conditions were not good for fighting, so most military campaigns began in the spring.

⁴⁷ If Joab had sent Uriah alone, it would have looked like a plot to murder him; if a few other men were with him, Uriah’s death would be seen as an ordinary battle casualty.

⁴⁸ Joab warned the messenger that David, in his anger over the loss of his men, might cite the famous example of Abimelech, who got so close to a city wall that a woman dropped a millstone on his head (Judges 9:52–53).

⁴⁹ The affair with Bathsheba and Uriah was not David’s only sin, but it was surely his greatest sin.

⁵⁰ For further discussion of the deceptiveness of sin, see comment on Judges 2:20–23.

⁵¹ The Lord had even given Saul’s wives to David (verse 8). The Bible only mentions one wife, Ahinoam (1 Samuel 14:50), and one concubine, Rizpah (2 Samuel 3:7); but there may have been others. It was customary in ancient times for a new king to take for himself the concubines of the preceding king. But since God had never sanctioned the taking of multiple wives (Genesis 2:24), it’s likely He simply meant that He had given the rights and privileges of Saul’s kingship to David.

⁵² In the Old Testament, the concept of “life after death” is not fully developed. According to the Old Testament, people go to the grave—a translation of the Hebrew word “Sheol.” For further discussion, see Word List: Grave; General Article: What Happens After Death?

⁵³ David’s second son Kileab (1 Samuel 3:3) probably died young, because nothing else is written about him.

⁵⁴ In verse 14, the precise meaning of the woman’s statement is uncertain. She seems to be saying that since God forgives, David should too.

⁵⁵ Hebron was the city in Judah where David was first crowned king (2 Samuel 2:4) and where Absalom was born (2 Samuel 3:2–3). Absalom could more easily organize his rebellion from Hebron; if he stayed in Jerusalem he risked getting caught.

⁵⁶ David’s thoughts at this time are reflected in some of the Psalms he wrote, especially Psalm 3.

⁵⁷ It is not certain what bloodshed Shimei was referring to in verse 8; the only bloodshed in Saul’s household that David was directly responsible for was the execution of Saul’s seven grandsons mentioned in 2 Samuel 21:1–9. Since we know that the writer of 2 Samuel did not always write in chronological order, perhaps it was the deaths of these grandsons that Shimei was referring to.

⁵⁸ Abishai called Shimei a dead dog (verse 9), an expression of utter contempt.

⁵⁹ Jesus’ disciples also showed signs of hotheadedness from time to time (see Luke 9:53–55; John 18:10–11), and Jesus rebuked them for it. Like His ancestor David, Jesus did not retaliate . . . Instead, he entrusted himself to God (1 Peter 2:23). And Peter tells us that we Christians have been called to follow in his steps (1 Peter 2:21).

⁶⁰ King Saul also had set up a monument in his own honor (1 Samuel 15:12). In verse 18, the writer quotes Absalom as saying, “I have no son.” Presumably the three sons mentioned in 2 Samuel 14:27 all died at a young age.

⁶¹ Judah and Simeon were the two southern tribes at that time. Simeon is rarely mentioned, because it had been assimilated into Judah.

⁶² The territory of Benjamin was just north of Judah; among the ten northern tribes, therefore, the Benjamites would be first to hear that the men of Judah had gone out to meet David.

⁶³ The house of Joseph is another term for the ten northern tribes of Israel. The two largest of the ten tribes were Ephraim and Manasseh, named for the two sons of Joseph. Because Joseph was Jacob’s favorite son, he received the blessing usually reserved for the firstborn; hence he received a double inheritance in the promised land, which took the form of separate allotments for each of his two sons.

⁶⁴ “Crossing the Jordan” was of great symbolic and emotional importance to all Israelites; it was by crossing the Jordan that they had entered the promised land (Joshua Chapter 3).

⁶⁵ The names mentioned in verses 23–26 should be compared with the names mentioned in 2 Samuel 8:16–18, which represent David’s officials during the early part of his reign. Four changes can be seen. First, a new appointment is added: Adoniram is in charge of forced labor; prisoners of war were often forced to work on major public construction projects.

    Second, Shiva is secretary; Shiva is possibly an alternate name for the Seraiah mentioned in 2 Samuel 8:17.

    Third, Abiathar is a priest together with Zadok. In 2 Samuel 8:17, Ahimelech son of Abiathar was the priest. It is possible that the Abiathar mentioned here is the son of Ahimelech and thus the grandson of the former Abiathar; in biblical times, sons were often named after their grandfathers.

    Finally, Ira is David’s own personal priest or royal advisor; this time David’s sons are not included in the list of officials (2 Samuel 8:18).

⁶⁶ Probably one of the priests inquired of the Lord using the Urim and Thummim (see comment on 1 Samuel 23:1–6 and footnote to comment).

⁶⁷ Saul’s killing of the Gibeonites is not mentioned elsewhere in Scripture. The Gibeonites were Amorites (Canaanites) who had been living in the promised land before the Israelites got there. In Joshua’s time, the Israelites had sworn to spare the Gibeonites (see Joshua 9:15–21); but later, Saul had tried to destroy them. Because Saul had broken Israel’s oath and had shed innocent blood, God was now cursing the land by sending this famine.

⁶⁸ In the Bible, the number seven symbolizes completeness; thus by killing seven descendants,

complete” amends would be made.

⁶⁹ Most famines in biblical times were the result of drought. As long as the Israelites obeyed God, He sent rain; when they sinned, He often withheld it (see Leviticus 26:3–4; Deuteronomy 11:13–15).

⁷⁰ According to 1 Chronicles 20:5, the giant was Lahmi the brother of Goliath. Bible scholars believe that a scribe incorrectly copied the text of verse 19 by writing Bethlehemite instead of “Lahmi the brother.” Furthermore, we know that Goliath was killed by David, not by Elhanan (1 Samuel 17:50).

⁷¹ In verse 3, the horn symbolizes strength. The salvation referred to is physical “salvation” from earthly enemies, not the eternal salvation described in the New Testament. For further discussion, see Word List: Salvation.

⁷² In verse 6, the word grave is used figuratively to mean “death.” The Hebrew word for “grave” is “Sheol,” which also means the “realm of the afterlife” or the “abode of the dead.” For further discussion, see Word List: Grave; General Article: What Happens After Death?

⁷³ For further discussion of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9.

⁷⁴ For further discussion concerning salvation and the relationship between God’s grace (faithfulness) and our faith (righteousness), see Word List: Faith, Grace, Righteousness, Salvation. Also see comments on Galatians 2:15–16; Ephesians 2:8–9; General Article: The Way of Salvation, in The Applied New Testament Commentary.

⁷⁵ One example of overstated speech occurs in verse 35: my arms can bend a bow of bronze. Bronze is not bendable! David is simply indicating that God gave him remarkable strength.

⁷⁶ For further discussion of the fear of God, see Deuteronomy 6:1–3; Proverbs 1:7 and comments.

⁷⁷ In comparing verses 8–39 with the parallel passage in 1 Chronicles 11:10–47, one notices that some of the names have different spellings. We must remember that 1 Chronicles was written several centuries after 2 Samuel was written; it is natural that spelling patterns would have changed over that long period. For further discussion of apparent discrepancies in names and numbers found in the Old Testament, see comment on Exodus 12:40–42 and footnotes to comment.

⁷⁸ According to 1 Chronicles 11:11, Josheb-Basshebeth (or Jashobeam) killed only three hundred men, not eight hundred. This difference is probably due to a scribal copying error in the 2 Samuel manuscript.

⁷⁹ In verse 23, the Three could refer either to the three men mentioned in verses 8–12 or to the three who brought water to David (verses 13–17).

⁸⁰ Sixteen additional men are listed in the parallel account in 1 Chronicles (see 1 Chronicles 11:41–47).

⁸¹ According to 1 Chronicles 21:5, the number of fighting men for all Israel was 1,100,000 and the number for Judah was 470,000. The writer of 1 Chronicles was including in his total for Israel 288,000 men in the regular army (see 1 Chronicles 27:1–15). The writer of 2 Samuel rounded off the numbers for both Israel and Judah. Thus, though the numbers in 1 Chronicles are more detailed, there is no basic discrepancy in the two accounts.

⁸² This seems like a very severe punishment for simply taking a census. But it was David’s motive—his heart—that was so wrong in God’s sight. The taking of the census was the outward manifestation of an inner pride and a rebellious will. In God’s sight, the inward sins of attitude are just as great as the outward sins of lust and violence (see Matthew 5:21–22,27–28).

⁸³ The Hebrew word for angel also means “messenger.” Sometimes God appears in the form of an angel; usually, however, an angel of the LORD (verse 16) should not be equated with the Lord Himself. For further discussion, see Genesis 16:7–10; 18:1–8 and comments; Word List: Angel.

⁸⁴ For further discussion of atonement, see Exodus 25:17–22; 27:1–8; Leviticus 1:1–4 and comments; Word List: Atonement.

⁸⁵ According to 1 Chronicles 21:25, David paid six hundred shekels of gold for the site. Clearly the “site” mentioned in 1 Chronicles included much more than just the threshing floor; it would have included the entire summit of Mount Moriah. Perhaps David initially bought only the threshing floor, and then later bought the whole site. On this site his son Solomon would soon build God’s temple.

⁸⁶ For a discussion of burnt offerings and fellowship offerings, see Leviticus 1:1–17; 3:1–17 and comments.

2 Samuel 24

2Sa 24:1. He moved David against them, to say, Go, number- This verse may be rendered thus, And again the anger of the Lord was kindled against Israel; for he moved David, or, David was moved against them, to say, Go, number, &c. active verbs in the third person being frequently to be rendered as impersonals, and not to be referred to the nouns immediately foregoing: and thus the text will be fully reconcileable with that in Chronicles, which says, that Satan moved him to number the people. Gen 16:13-14 is exactly parallel with this; where it is said of Hagar, "She called the name of the Lord, who spake to her, Thou, God, seest me; for she said, Have I here looked after him? therefore he called the well, the well Lahai-roi." Who called it so? Not that God who saw her; and therefore the words must be rendered, as in our version, the well was called. But there is another way of rendering and understanding this passage, viz. For he moved David, or, David was moved against them, not as in our version, to say, but by saying, Go, number; which last will then be, not David's words to his officers, which follow in the next verse, but his who counselled David to this action: and thus David's numbering the people will be neither by the inspiration of God, nor immediately by the instigation of Satan, as that word means the Devil. See the parallel passage, 1Ch 21:1. And yet somebody actually said to him, Go, number the people; and this person seems to have been one of his courtiers, or attendants; one who, to give David a higher notion of his grandeur, and of the number and strength of his forces, put it into his head, and persuaded him to take the account of them; and in Chronicles is therefore called Satan, or an adversary, either designedly or consequentially both to David and his people. And this will exactly agree with what the author of the book of Chronicles says, An adversary stood up against Israel, and provoked, or, as the word is rendered here, moved him against them. The word שׂטן, Satan, properly signifies an adversary, whether to a bad or a good cause. In the former sense it is used Num 22:23 where the angel of the Lord is said to stand in the way לו לשׂטן lesatan lo, as an adversary, a Satan, to Balaam. In a bad sense it is used ch. 2Sa 19:22 where David calls the sons of Zeruiah his Satan or adversary; and thus in the place before us: "An adversary to the peace of David and Israel, stood up and excited him to number the people; ויסת vaiiaset, excited him by his persuasion and advice; actually saying to him, Go, number, &c." Thus "Jezebel, הסתה hesattah, stirred up her husband Ahab to work wickedness;" was continually soliciting and urging him to it. 1Ki 21:25. See also Job 2:3. Deu 13:6. Houbigant is of opinion, that this passage is to be supplied from the Chronicles, and accordingly he translates it the same as in that place.

2Sa 24:3. Joab said unto the king- It is evident, 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 which might attend it: and therefore Joab counted not Levi and Benjamin, 1Ch 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, shews that David's conduct in it was extremely imprudent, and might subject his people to very bad consequences.

2Sa 24:9. In Israel eight hundred thousand-of Judah five hundred thousand- There are two returns left us of this numbering; the present, and that in 1Ch 21:5 which differ considerably from each other, especially in relation to the men of Israel, who, in the first, are returned but 800,000, but in the last 1,100,000; but, I think, a careful attention 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 people, but who at the same time wished to shew 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 upwards, and so returned them to be 500,000. But in Israel he only made a return of such men as were exercised and proved in arms; and therefore the number of persons above twenty years old is less in his return here than in Chronicles. In a word, in the present text the whole of Judah is returned, and only the men of approved valour in Israel. In Chronicles, the whole of Israel is expressly returned; but the particle all is not prefixed to those of Judah; probably, therefore, the men of tried valour in that tribe only are included in that return; and if so, the returns must of necessity be very different. Mr.

Maundrell observes, that "in travelling from Kane-leban to Beer, the country presented nothing to the view, in most places, but naked rocks, mountains, and precipices; at sight of which pilgrims are apt to be much astonished and baulked in their expectations, finding that country in such an inhospitable condition, concerning whose pleasantness and plenty they had before formed in their minds such high ideas, from the description given of it in the word of God; insomuch that it almost startles their faith, when they reflect how it could be possible for a land like this to supply food for so prodigious a number of inhabitants as are here said to have been polled in the twelve tribes at one time; the sum given in by Joab amounting to no less than 1,300,000 fighting men, besides women and children. But it is certain, that any man, who is not a little biassed to infidelity before, may see, as he passes along, arguments enough to support his faith against such scruples. For it is easy for any one to observe, that these rocks and hills must have been anciently covered with earth, and cultivated, and made to contribute to the maintenance of the inhabitants no less than if the country had been all plain; nay, perhaps, much more: forasmuch as such a mountainous and uneven surface affords a larger space of ground for cultivation than this country would amount to, if it were all reduced to a perfect level. For the husbanding of these mountains, their manner was, to gather up the stones, and place them in several lines along the sides of the hills, in form of a wall. By such borders they supported the mould from tumbling or being washed down, and formed many beds of excellent soil, rising gradually one above another, from the bottom to the top of the mountains. Of this form of culture you see evident footsteps wherever you go in all the mountains of Palestine. Thus the very rocks were made fruitful: and, perhaps, there is no spot of ground in this whole land which was not formerly improved, to the production of something or other, ministering to the sustenance of human life. For, than the plain countries nothing can be more fruitful, whether for the production of corn or cattle, and consequently of milk. The hills, though improper for all cattle except goats, yet being disposed into such beds as are afore-described, served very well to bear corn, melons, gourds, cucumbers, and such like garden-stuff, which makes the principal food of these countries for several months in the year. The most rocky parts of all, which could not well be adjusted in that manner for the production of corn, might yet serve for the plantation of vines and olive trees; which delight to extract, the one their fatness, the other their sprightly juice, chiefly out of such dry and flinty places: and the great plain adjoining to the Dead Sea, which, by reason of its saltness, might be thought unserviceable both for cattle, corn, olives, and vines, hath yet its proper usefulness for the nourishment of bees, and for the fabrick of honey; of which Josephus gives us his testimony, De Bell. Jud. l. v. c. 4 and I have reason to believe it, because when I was there, I perceived in many places a smell of honey and wax as strong as if one had been in an apiary. Why, then, might not this country very well maintain the vast number of its inhabitants, being in every part so productive of either milk, corn, wine, oil, or honey, which are the principal food of those eastern nations? The constitution of their bodies, and the nature of their clime, inclining them to a more abstemious diet than we use in England, and other colder regions." Journey from Aleppo, p. 65. See a curious Dissertation of Professor Michaelis on this subject: in which, not to mention his judicious observations upon the abundance which commerce procured to Palestine, in this respect pretty similar to Holland, and upon the causes which concurred to render hot countries more proper than ours to feed and clothe innumerable multitudes of inhabitants, the celebrated author shews, that by virtue of the conquests of David, and even long before, the Israelites had obtained a right of feeding their flocks freely, after the manner of the Nomades, throughout all Arabia, as far as the banks of the Euphrates.

2Sa 24:10. David said,-I have sinned- The specific nature of his sin may be easily determined and understood, though it has embarrassed many of the commentators; for, among other commands which were given by Moses, was that recorded Exo 30:12-13 to which the reader is referred. David, either not thinking of this command, or thinking himself, as king of Israel, exempt from it, ordered the people to be numbered without exacting the ransom from each of them. This was one of the highest stretches of power, assuming a prerogative which God reserved to himself, and a violation of one of the standing laws of the kingdom. But God, to support the dignity of his own constitution, and to put David in mind, that, though king, he was still to limit the exercise of his power by the precepts of the law, gives him by the prophet the option of three punishments, of which David chose the plague, recollecting probably, at last, that this was the very punishment threatened by God for the violation of this statute concerning the numbering of the people, as well as for the reason he himself alleged; 2Sa 24:14. Let us fall now into the hand of the Lord, for his mercies are great. Dr. Delaney observes, that had he chosen either war or famine, his wealth and his power had easily secured himself and family from any imminent danger of either. But in this consisted his heroism [and, may I add, his piety], that he chose that evil which he himself risked in common with his meanest subject.

2Sa 24:11. For when David- There is an error here in our translation, which gives us to apprehend that David's penitence was the effect of Gad's threat: for, says the text, when David was up, whereas the word which is translated for, should be rendered and; it being not a casual, but a connective particle. Houbigant renders it deinde, afterwards.

2Sa 24:13. Seven years of famine- In 1Ch 21:12 it is three years, which is the reading of the LXX; a reading, says Houbigant, which I prefer in this place, because the three years answer to the three months and the three days.

2Sa 24:15. Even to the time appointed- There seems nothing difficult in this passage, as some have supposed: the plain meaning appears to be, that the pestilence, commencing in the morning, continued even to the time appointed; i.e. even to the third day; when God, moved with the repentance of the king and his subjects, commanded the angel, 2Sa 24:16 to stay his hand, without continuing to destroy till the evening.

2Sa 24:16. The threshing place of Araunah the Jebusite- This was on mount Moriah, where the temple of Solomon was afterwards built.

2Sa 24:17. But these sheep, what have they done?- To those who object to the people's being involved in David's punishment as inconsistent with the divine justice, we reply, that the reader ought to be put in mind, that kings may be punished in their regal capacities, for the errors of their administration, by public calamities; by famine, pestilence, foreign wars, domestic convulsions, or some other like distresses, which affect their people: and if it be right at all for God to animadvert on the conduct of princes, as such, or to shew his displeasure against them for the public errors of their administration, it must be right and fit for him to afflict their people; indeed, this is nothing more than what continually happens in the common course of Providence. And if this be a difficulty, it affects natural religion as well as revealed; and the same considerations which will obviate the difficulty in one case, will solve it also in the other. Besides, in this case the people were themselves very culpable, as they knew, or might have known, that upon being numbered they were to pay the prescribed ransom, which yet they neglected or refused to do; and therefore, as partners in the offence, they justly shared in the penalty inflicted. David, indeed, takes the guilt upon himself, and declares his people innocent of it: These sheep, what have they done? And it is true, that the order to number the people was David's, of which his people were wholly innocent: but they should have remonstrated against it to the king, or voluntarily have paid the capitation tax required of them; and as they did neither, they could not plead innocence as a reason for their exemption from punishment. Even supposing that they were free from all blame in this affair, can we conceive that they were so entirely free from all other transgressions, as that it was injustice in God to visit them with a pestilence? Were not many of them concerned in the rebellion of Absalom? Is it not expressly said in the first verse, that the anger of the Lord was kindled against Israel? And can we suppose, that the righteous Lord, whose mercy is over all his works, could be angry with the people if innocent?-If not, God did them no injustice by sending the pestilence; and therefore none by sending it at that time, and as an immediate punishment of David's sin. God, by virtue of his supreme authority over mankind, may resume life whenever he pleases. If there be no sin, the immediate resumption of life will be no punishment; if there be, a resumption of life will not be unjust, though the immediate reason of that resumption may be for the punishment of another; especially as all such instances have a real tendency to promote the public good, and to preserve alive, in the minds both of princes and people, that reverence for the Deity, without which neither public nor private virtue can subsist, nor the prosperity of kingdoms ever be secured and established upon solid and lasting foundations. Chandler. We would just add to what this learned writer has observed, that it is very plain from the first verse, that the men of Israel and Judah were punished, not so much because David numbered the people, as because they had offended the Lord, and called down by their vices this punishment upon them: nor can we, upon a review of what is past, want proofs of their criminality. Can we conceive any thing more shameful and sinful, than the rebellions which we have read of in the preceding chapter; rebellions against a good and pious king, established over them by the immediate choice of God himself. Doubtless, such conduct well merited chastisement from the hand of God; and it may, perhaps, be thought not unworthy of observation, that other nations, after rebellions against their lawful monarchs, have suffered the like punishment with the Israelites in the present case. The latter clause of this verse, let thine hand-be against me, &c. is a noble instance of David's generous concern for the welfare of his people. The language is tender and pathetic; it is the real language and spirit of a genuine, a true shepherd of the people, devoting himself and family as a sacrifice to God for the preservation of his subjects. See Dr. Waterland's Scripture Vindicated, part 2: p. 108 and Dr. Leland's answer to "Christianity as old as the Creation," vol. 2: p. 425.

REFLECTIONS.-During nine months David waited for the gratification of his pride; and now he no sooner receives the return, than conviction of his sin dashes the sweet draught that he was lifting to his lips. So often are the pleasures of sin turned into the poison of asps!

1. His heart smites him: reflecting in the evening on what he had done, the good Spirit opens his eyes to a sense of his guilt, and awakens his conscience to a sensibility of his danger. Instantly his penitent confessions speak his contrite spirit, and he begs earnestly the forgiveness of his great sin and folly. Note; (1.) Though we have played the fool, and sinned exceedingly, yet, if our heart smite us, and we are brought to our tears and our knees, there is yet hope. (2.) A sense of guilt upon the conscience, will put an edge on the importunity of our prayers; and the groan-ings which cannot be uttered, God can hear. (3.) It is the greatest folly, to incur, for a momentary pleasure, never-ending pain.

2. When David arose in the morning, expecting from the bitter night he had past to meet no glad tidings, Gad the seer is sent to him with his sentence: three things are proposed to his choice; famine, pestilence, or war. He shall rue his folly, and the people suffer for their sins. Note; (1.) God often severely chastises, when he does not mean utterly to destroy. (2.) All his judgments are just; and those who walk in pride he is able to abase, by smiting their idol, or laying their honour in the dust.

3. David is in a dreadful strait: yet, since it must be so, he chooses rather to fall into the hands of God than of man; and to stand on a level with the meanest subject, as the mark of the devouring pestilence: knowing the greatness of the mercies of God, he casts himself upon them, hoping that the stroke in his hand would be lightened, or the time of suffering shortened. Note; Those mercies which we must for ever despair of obtaining from men whom we have highly offended, we may hope (though so much more aggravated our guilt) to find with God, for he is God, and not man.

4. Instantly as the choice is made, the sword is drawn; and Israel's land, (so changed is the scene!) instead of peace and joy, resounds with the shrieks of the mourners, and the groans of the dying. Seventy thousand fell before the destroying angel; such dreadful havock can these glorious spirits make when sent to execute God's judgments! The time was short, but the slaughter was prodigious. Then God repented of his fierce anger; he looked upon their desolations, and remembered the ark of his covenant; he therefore bids the angel sheath the sword; it is enough. Note; (1.) God mingles mercy still with judgment, else would the sons of Jacob be utterly consumed. (2.) While we tremble at his visitations, let us fear to provoke them by our sins.

5. David's eyes were now opened, to behold this mighty angel, as he stood with the sword of vengeance yet unsheathed. Then David fell down before the angel, and, directing his prayer to God, confessed his guilt, and opened his bosom to receive the stroke that he had provoked, begging that he might bleed, as the author of the judgment; and that his people, whom as a good shepherd he loved, might escape, though at the expence of his own blood. His prayer is accepted, and himself also spared. Note; (1.) Thus the son of David not only offered, but actually laid down his life for his sheep. (2.) Real penitents cannot bear that others should smart for their sins; and care not what themselves suffer, so they may go free.

2Sa 24:23. All these things did Araunah, as a king, give unto the king, &c.- All these things did Araunah give to the king. Houbigant; who observes, that the words as a king are not read in many of the ancient versions.

2Sa 24:24. So David bought the threshing-floor, and the oxen, &c.- Much difficulty has been raised upon the articles of this sale, in a case (to me) sufficiently plain. The author here tells us, that David bought the threshing-floor, but does not say for what; and then immediately adds, and the oxen for fifty shekels of silver. Now it is but supposing such a stop placed after the word floor, as shews it to be a sentence distinct from what follows, or supposing the following clause to be included in a parenthesis, (a construction which must be supposed in all other writings in a thousand instances,) and the matter is clear of all difficulty. And that one or both of these must be the case is sufficiently evident to me, from 1Ch 21:25 where the price paid for the place is expressly set down to be six hundred shekels of gold, without mentioning any price paid for the oxen. Delaney remarks, that the 91st Psalm seems evidently to have been written by David in commemoration of his deliverance from this public calamity. Note; (1.) But for the blood of Jesus, the destroying angel would utterly consume this guilt world. (2.) The sacrifice of praise is the bounden duty of the pardoned sinner. (3.) They who desire to serve God without expence, have little of David's spirit. (4.) Christ, the living altar, and the acceptable sacrifice, having once offered himself for a propitiation, we may rejoice in the returning favour of a reconciled God, and fear no more either danger or death.