Text -- 2 Samuel 24:1-22 (NET)

David Displeases the Lord by Taking a Census

24:1 The Lord’s anger again raged against Israel, and he incited David against them, saying, “Go count Israel and Judah.” 24:2 The king told Joab, the general in command of his army, “Go through all the tribes of Israel from Dan to Beer Sheba and muster the army, so I may know the size of the army.” 24:3 Joab replied to the king, “May the Lord your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?” 24:4 But the king’s edict stood, despite the objections of Joab and the leaders of the army. So Joab and the leaders of the army left the king’s presence in order to muster the Israelite army. 24:5 They crossed the Jordan and camped at Aroer, on the south side of the city, at the wadi of Gad, near Jazer. 24:6 Then they went on to Gilead and to the region of Tahtim Hodshi, coming to Dan Jaan and on around to Sidon. 24:7 Then they went to the fortress of Tyre and all the cities of the Hivites and the Canaanites. Then they went on to the Negev of Judah, to Beer Sheba. 24:8 They went through all the land and after nine months and twenty days came back to Jerusalem. 24:9 Joab reported the number of warriors to the king. In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers. 24:10 David felt guilty after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.” 24:11 When David got up the next morning, the Lord had already spoken to Gad the prophet, David’s seer: 24:12 “Go, tell David, ‘This is what the Lord says: I am offering you three forms of judgment. Pick one of them and I will carry it out against you.’” 24:13 Gad went to David and told him, “Shall seven years of famine come upon your land? Or shall you flee for three months from your enemy with him in hot pursuit? Or shall there be three days of plague in your land? Now decide what I should tell the one who sent me.” 24:14 David said to Gad, “I am very upset! I prefer that we be attacked by the Lord, for his mercy is great; I do not want to be attacked by men!” 24:15 So the Lord sent a plague through Israel from the morning until the completion of the appointed time. Seventy thousand men died from Dan to Beer Sheba. 24:16 When the angel extended his hand to destroy Jerusalem, the Lord relented from his judgment. He told the angel who was killing the people, “That’s enough! Stop now!” (Now the Lord’s angel was near the threshing floor of Araunah the Jebusite.) 24:17 When he saw the angel who was destroying the people, David said to the Lord, “Look, it is I who have sinned and done this evil thing! As for these sheep– what have they done? Attack me and my family.”

David Acquires a Threshing Floor and Constructs an Altar There

24:18 So Gad went to David that day and told him, “Go up and build an altar for the Lord on the threshing floor of Araunah the Jebusite.” 24:19 So David went up as Gad instructed him to do, according to the Lord’s instructions. 24:20 When Araunah looked out and saw the king and his servants approaching him, he went out and bowed to the king with his face to the ground. 24:21 Araunah said, “Why has my lord the king come to his servant?” David replied, “To buy from you the threshing floor so I can build an altar for the Lord, so that the plague may be removed from the people.” 24:22 Araunah told David, “My lord the king may take whatever he wishes and offer it. Look! Here are oxen for burnt offerings, and threshing sledges and harnesses for wood.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Sa 24:1-4

"Again" carries us back to the former tokens of His wrath in the three years' famine [2Sa 21:1]. God, though He cannot tempt any man (Jam 1:13), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king. (See Exo 7:13; 1Sa 26:19; 2Sa 16:10; Psa 105:25; Isa 7:17, &c.). The order was given to Joab, who, though not generally restrained by religious scruples, did not fail to present, in strong terms (see on 1Ch 21:3), the sin and danger of this measure. He used every argument to dissuade the king from his purpose. The sacred history has not mentioned the objections which he and other distinguished officers urged against it in the council of David. But it expressly states that they were all overruled by the inflexible resolution of the king.

JFB: 2Sa 24:5

This census was taken first in the eastern parts of the Hebrew kingdom; and it would seem that Joab was accompanied by a military force, either to aid in this troublesome work, or to overawe the people who might display reluctance or opposition.

JFB: 2Sa 24:5

"Wady" would be a better term. It extends over a course estimated at about sixty miles, which, though in summer almost constantly dry, exhibits very evident traces of being swept over by an impetuous torrent in winter (see Deu 2:36).

JFB: 2Sa 24:6

That is, the land lately acquired; namely, that of the Hagarites conquered by Saul (1Ch 5:10). The progress was northward. Thence they crossed the country, and, proceeding along the western coast to the southern extremities of the country, they at length arrived in Jerusalem, having completed the enumeration of the whole kingdom in the space of nine months and twenty days.

JFB: 2Sa 24:9

The amount here stated, compared with 1Ch 21:5, gives a difference of three hundred thousand. The discrepancy is only apparent, and admits of an easy reconciliation; thus (see 1Ch 27:1-15), there were twelve divisions of generals, who commanded monthly, and whose duty was to keep guard on the royal person, each having a body of troops consisting of twenty-four thousand men, which, together, formed an army of two hundred eighty-eight thousand; and as a separate detachment of twelve thousand was attendant on the twelve princes of the twelve tribes mentioned in the same chapter, so both are equal to three hundred thousand. These were not reckoned in this book, because they were in the actual service of the king as a regular militia. But 1Ch 21:5 joins them to the rest, saying, "all those of Israel were one million, one hundred thousand"; whereas the author of Samuel, who reckons only the eight hundred thousand, does not say, "all those of Israel," but barely "and Israel were," &c. It must also be observed that, exclusive of the troops before mentioned, there was an army of observation on the frontiers of the Philistines' country, composed of thirty thousand men, as appears from 2Sa 6:1; which, it seems, were included in the number of five hundred thousand of the people of Judah by the author of Samuel. But the author of Chronicles, who mentions only four hundred seventy thousand, gives the number of that tribe exclusive of those thirty thousand men, because they were not all of the tribe of Judah, and therefore he does not say, "all those of Judah," as he had said, "all those of Israel," but only, "and those of Judah." Thus both accounts may be reconciled [DAVIDSON].

JFB: 2Sa 24:10-13

The act of numbering the people was not in itself sinful; for Moses did it by the express authority of God. But David acted not only independently of such order or sanction, but from motives unworthy of the delegated king of Israel; from pride and vainglory; from self-confidence and distrust of God; and, above all, from ambitious designs of conquest, in furtherance of which he was determined to force the people into military service, and to ascertain whether he could muster an army sufficient for the magnitude of the enterprises he contemplated. It was a breach of the constitution, an infringement of the liberties of the people, and opposed to that divine policy which required that Israel should continue a separate people. His eyes were not opened to the heinousness of his sin till God had spoken unto him by His commissioned prophet.

JFB: 2Sa 24:13

That is, in addition to the three that had been already, with the current year included (see on 1Ch 21:11).

JFB: 2Sa 24:14

His overwhelming sense of his sin led him to acquiesce in the punishment denounced, notwithstanding its apparent excess of severity. He proceeded on a good principle in choosing the pestilence. In pestilence he was equally exposed, as it was just and right he should be, to danger as his people, whereas, in war and famine, he possessed means of protection superior to them. Besides, he thereby showed his trust, founded on long experience, in the divine goodness.

JFB: 2Sa 24:15

Rather that morning when Gad came [2Sa 24:18], till the end of the three days.

JFB: 2Sa 24:15

Thus was the pride of the vainglorious monarch, confiding in the number of his population, deeply humbled.

JFB: 2Sa 24:16

God is often described in Scripture as repenting when He ceased to pursue a course He had begun.

JFB: 2Sa 24:17

Or, "had said,"

JFB: 2Sa 24:17

The guilt of numbering the people lay exclusively with David. But in the body politic as well as natural, when the head suffers, all the members suffer along with it; and, besides, although David's sin was the immediate cause, the great increase of national offenses at this time had (2Sa 24:1) kindled the anger of the Lord.

JFB: 2Sa 24:18

Or Ornan (1Ch 21:18), the Jebusite, one of the ancient inhabitants, who, having become a convert to the true religion, retained his house and possessions. He resided on Mount Moriah, the spot on which the temple was afterwards built (2Ch 3:1); but that mount was not then enclosed in the town.

JFB: 2Sa 24:21

It is evident that the plague was not stayed till after the altar was built, and the sacrifice offered, so that what is related (2Sa 24:16) was by anticipation. Previous to the offering of this sacrifice, he had seen the destroying angel as well as offered the intercessory prayer (2Sa 24:17). This was a sacrifice of expiation; and the reason why he was allowed to offer it on Mount Moriah was partly in gracious consideration to his fear of repairing to Gibeon (1Ch 21:29-30), and partly in anticipation of the removal of the tabernacle and the erection of the temple there (2Ch 3:1).

Clarke: 2Sa 24:1

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 (1Ch 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 2Sa 24:10 (note). 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.

Clarke: 2Sa 24:3

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.

Clarke: 2Sa 24:5

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.

Clarke: 2Sa 24:6

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 1Ch 5:10, where this transaction is recorded

Clarke: 2Sa 24:6

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.

Clarke: 2Sa 24:7

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.

Clarke: 2Sa 24:8

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 1Ch 21:6; 1Ch 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.

Clarke: 2Sa 24:9

In Israel eight hundred thousand - the men of Judah were five hundred thousand - In the parallel place, 1Ch 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 labor; 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.

Clarke: 2Sa 24:10

David said - I have sinned greatly - We know not exactly in what this sin consisted. I have already hinted, 2Sa 24:1, that probably David now began to covet an extension of empire, and purposed to unite some of the neighboring 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.

Clarke: 2Sa 24:11

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

Clarke: 2Sa 24:11

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

Clarke: 2Sa 24:13

Shall seven years of famine - In 1Ch 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 ז zain , Seven, being mistaken for ג gimel , Three. A mistake of this kind might be easily made from the similarity of the letters.

Clarke: 2Sa 24:14

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.

Clarke: 2Sa 24:15

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.

Clarke: 2Sa 24:16

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, 2Sa 24:17, When David saw the angel that smote the people, he said, etc.; and both Ornan and his four sons saw him and were affrighted, 1Ch 21:20

Clarke: 2Sa 24:16

The threshing-place of Araunah - These threshing-places, we have already seen, were made in the open air. In the parallel place, 1Ch 21:15, 1Ch 21:20, etc., this person is called Ornan. The word that we render Araunah is written in this very chapter אורנה Auarnah , 2Sa 24:16, ארניה Araniah , 2Sa 24:18, ארונה Araunah or Araunah , 2Sa 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 Samuel must arise from the blunders of transcribers.

Clarke: 2Sa 24:17

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 urg

Unsound resolves, their subjects feel the scourge.

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

Clarke: 2Sa 24:17

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

Clarke: 2Sa 24:18

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.

Clarke: 2Sa 24:22

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 honor of God; and therefore was glad that he had a sacrifice to offer, so that God might magnify both his justice and mercy.

Defender: 2Sa 24:1

There is no real contradiction here with 1Ch 21:1, which says that "Satan stood up against Israel, and provoked David to number Israel." Satan can only do what God allows, as in the case of Job. In this case, Satan tempted David to commit sin, because of his pride in his military might, knowing that David's sin would incur God's judgment on Israel and hinder God's plan of redemption. But God allowed Satan to do this. Therefore, depending on viewpoint and emphasis, it would be correct to say either that God or Satan moved David to number the Israelites."

Defender: 2Sa 24:9

1Ch 21:5 gives the number as 1.1 million. Possibly the 288,000 listed in 1Ch 27:1-15 make up the difference.

Defender: 2Sa 24:9

This number is 470,000 in 1Ch 21:5. The latter number, however, did not include the men from Levi and Benjamin (1Ch 21:6).

Defender: 2Sa 24:9

In 1Ch 21:5, these numbers are given respectively, as 1,100,00 and 470,000. However, the 800,000 in Israel are said in 2 Samuel to be valiant men, experienced in warfare, suggesting that the other 300,000 were of military age but not yet tested in battle. As far as the numbers in Judah are concerned, the total in 2 Samuel included the tribe of Benjamin, while the total in 1 Chronicles did not (1Ch 21:6). Apparently the 500,000 in Judah had been simply augmented by an estimated total of 30,000 for Benjamin."

Defender: 2Sa 24:16

It is noteworthy that the death angel stayed his hand at the prosperous site owned by a former Jebusite "king" (2Sa 24:23 : the Jebusites were the former rulers of Jerusalem, before it was taken by David for his own capital). David therefore offered sacrifices here and later prepared to build the temple here (2Ch 3:1), a site which was also on Mount Moriah where Abraham had been asked to offer up Isaac (Gen 22:1, Gen 22:2)."

TSK: 2Sa 24:1

am 2987, bc 1017, An, Ex, Is, 474

again : 2Sa 21:1-14

he : This verse, when read without reference to any other part of the word of God, is very difficult to understand, and has been used by those who desire to undermine the justice of God, to shew that he sought occasion to punish - that he incited David to sin; and when he had so incited him, gave to him the dreadful alternative of choosing one of three scourges by which his people were to be cut off. On the face of the passage these thoughts naturally arise, because ""the Lord""is the antecedent to the pronoun ""he,""- He moved David. But to those who ""search the Scriptures,""this exceedingly difficult passage receives a wonderful elucidation. By referring to 1Ch 21:1, the reader will there find that Satan was the mover, and that the Lord most righteously punished David for the display of pride he had manifested. Oh! that Christians, who sometimes have their minds harassed with doubts, would remember the promise, that what they know not now they shall know hereafter; and if no other instance of elucidation than this passage occurred to them to remove their doubts, let this be a means of stirring them up to dig deeper than ever into the inexhaustible mines of the Inspired Word. Jam 1:13, Jam 1:14

moved : 2Sa 12:11, 2Sa 16:10; Gen 45:5, Gen 50:20; Exo 7:3; 1Sa 26:19; 1Ki 22:20-23; Eze 14:9, Eze 20:25; Act 4:28; 2Th 2:11

number : 1Ch 27:23, 1Ch 27:24

TSK: 2Sa 24:2

Joab : 2Sa 2:13, 2Sa 8:16, 2Sa 20:23, 2Sa 23:37

Go now : etc. or, Compass now all, 1Ch 21:2

from Dan : 2Sa 3:10, 2Sa 17:11; Jdg 20:1

and number : We know not in what the sinfulness of this action consisted. Some think it was a contempt of the promise that the Israelites should be innumerable, and that they ought not to have been numbered without an express command, as in the days of Moses. Others suppose with Josephus that it was a kind of sacrilege, in omitting to collect the half-shekel a-piece for the use of the sanctuary. It however would appear that pride and ambition, and a desire of conquest, induced David to this measure, and rendered it so displeasing to God.

that I may : Deu 8:13, Deu 8:14; 2Ch 32:25, 2Ch 32:26, 2Ch 32:31; Pro 29:23; Jer 17:5; 2Co 12:7

TSK: 2Sa 24:3

2Sa 10:12; 1Ch 21:3, 1Ch 21:4; Psa 115:14; Pro 14:28; Isa 60:5

TSK: 2Sa 24:4

the king’ s : 1Ch 21:4; Ecc 8:4

went out : Exo 1:17; Act 5:29

TSK: 2Sa 24:5

Aroer : Deu 2:36; Jos 13:9, Jos 13:16; 1Sa 30:28; Isa 17:2

river : or, valley

Jazer : Num 32:1, Num 32:3, Num 32:35; Isa 16:8, Isa 16:9

TSK: 2Sa 24:6

Gilead : Gen 31:21, Gen 31:47, Gen 31:48; Num 32:1, Num 32:39

land of Tahtimhodshi : or, nether land newly inhabited, Dan-jaan. Jos 19:47; Jdg 18:29

Zidon : Gen 10:15; Jos 11:8, Jos 19:28; Jdg 18:28

TSK: 2Sa 24:7

Tyre : Jos 19:29

to Beersheba : 2Sa 24:2; Gen 21:31-33

TSK: 2Sa 24:9

eight hundred thousand : 1Ch 21:5, 1Ch 21:6, 1Ch 27:23, 1Ch 27:24

TSK: 2Sa 24:10

David’ s heart : 1Sa 24:5; Joh 8:9; 1Jo 3:20, 1Jo 3:21

I have sinned : 2Sa 12:13; 1Ch 21:8; 2Ch 32:26; Job 33:27, Job 33:28; Psa 32:5; Pro 28:13; Mic 7:8, Mic 7:9; 1Jo 1:9

take away : Job 7:21; Hos 14:2; Joh 1:29

foolishly : 2Sa 12:13; Deu 32:6; 1Sa 13:13, 1Sa 26:21; 2Ch 16:9; Mar 7:22; Tit 3:3

TSK: 2Sa 24:11

Gad : 1Sa 22:5; 1Ch 2:19, 1Ch 29:29

seer : 1Sa 9:9

TSK: 2Sa 24:12

I offer : 1Ch 21:10, 1Ch 21:11

that I may : 2Sa 12:9, 2Sa 12:10, 2Sa 12:14; Lev 26:41, Lev 26:43; Job 5:17, Job 5:18; Pro 3:12; Heb 12:6-10; Rev 3:19

TSK: 2Sa 24:13

seven : 2Sa 21:1; Lev 26:20; 1Ki 17:1-7; 1Ch 21:12; Eze 14:13, Eze 14:21; Luk 4:25

flee : Lev 26:17, Lev 26:36, Lev 26:37; Deu 28:25, Deu 28:52

three days’ : Lev 26:16, Lev 26:25; Deu 28:22, Deu 28:27, Deu 28:35; Psa 91:6; Eze 14:19-21

TSK: 2Sa 24:14

I am in : 1Sa 13:6; 2Ki 6:15; Joh 12:27; Phi 1:23

for his : Exo 34:6, Exo 34:7; 1Ch 21:13; Psa 51:1, Psa 86:5, Psa 86:15, Psa 103:8-14, Psa 119:156, Psa 145:9; Isa 55:7; Jon 4:2; Mic 7:18

great : or, many

let me not : 2Ki 13:3-7; 2Ch 28:5-9; Psa 106:41, Psa 106:42; Pro 12:10; Isa 47:6; Zec 1:15

TSK: 2Sa 24:15

the Lord : Num 16:46-49, Num 25:9; 1Sa 6:19; 1Ch 21:14, 1Ch 27:4; Mat 24:7; Rev 6:8

from Dan : 2Sa 24:2

seventy thousand men : Isa 37:36

TSK: 2Sa 24:16

the angel : Exo 12:23; 2Ki 19:35; 1Ch 21:15, 1Ch 21:16; 2Ch 32:21; Psa 35:6; Act 12:23

repented : Gen 6:6; 1Sa 15:11; Psa 78:38, Psa 90:13, Psa 135:14; Jer 18:7-10; Joe 2:13, Joe 2:14; Amo 7:3, Amo 7:6; Hab 3:2

It is enough : Exo 9:28; 1Ki 19:4; Isa 27:8, Isa 40:1, Isa 40:2, Isa 57:16; Joe 2:13, Joe 2:14; Mar 14:41; 2Co 2:6

Araunah : 2Sa 24:18; 1Ch 21:15; 2Ch 3:1, Ornan

the Jebusite : 2Sa 5:8; Gen 10:16; Jos 15:63; Jdg 1:21, Jdg 19:11; Zec 9:7

TSK: 2Sa 24:17

spake : 1Ch 21:16, 1Ch 21:17

I have sinned : 2Sa 24:10; Job 7:20, Job 42:6; Psa 51:2-5; Isa 6:5

these sheep : 1Ki 22:17; Psa 44:11, Psa 74:1; Eze 34:2-6, Eze 34:23, Eze 34:24; Zec 13:7

let thine : Gen 44:33; Joh 10:11, Joh 10:12; 1Pe 2:24, 1Pe 2:25

TSK: 2Sa 24:18

Gad : 2Sa 24:11; 1Ch 21:18-30, threshing floor, These, among the ancient Jews, were only round, level plats of ground in the open air, as they are to this day in the East, where the corn was trodden out by oxen.

Araunah : Heb. Araniah, 2Sa 24:16

TSK: 2Sa 24:19

as the Lord : Gen 6:22; 1Ch 21:19; 2Ch 20:20, 2Ch 36:16; Neh 9:26; Heb 11:8

TSK: 2Sa 24:20

bowed : 2Sa 9:8; Gen 18:2; Rth 2:10; 1Ch 21:20, 1Ch 21:21

TSK: 2Sa 24:21

Wherefore : 2Sa 24:3, 2Sa 24:18

To buy : Gen 23:8-16; 1Ch 21:22; Jer 32:6-14

the plague : 2Sa 21:3-14; Num 16:47-50, Num 25:8; Psa 106:30

TSK: 2Sa 24:22

Let my lord : Gen 23:11; 1Ch 21:22

be oxen : 1Sa 6:14; 1Ki 19:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 24:1

And again the anger of the Lord was kindled against Israel - This sentence is the heading of the whole chapter, which goes on to describe the sin which kindled this anger, namely, the numbering of the people 1Ch 21:7-8; 1Ch 27:24. There is no note of time, except that the word "again"shows that these events happened "after"those of 2 Sam. 21. (Compare also 2Sa 24:25; 2Sa 21:14.)

And he moved David - In 1Ch 21:1 the statement is, "and an adversary"(not "Satan,"as the King James Version, since there is no article prefixed, as in Job 1:6; Job 2:1, etc.) "stood up against Israel and moved David,"just as 1Ki 11:14, 1Ki 11:23, 1Ki 11:25 first Hadad, and then Rezon, is said to have been "an adversary"(Satan) to Solomon and to Israel. Hence, our text should be rendered, "For one moved David against them."We are not told whose advice it was, but some one, who proved himself an enemy to the best interests of David and Israel, urged the king to number the people.

Barnes: 2Sa 24:2

1Ch 21:2, supplies some missing words. This passage should run, as at 2Sa 24:4, "And the king said to Joab and to the princes of the host who were with him,"etc. (compare 1Ch 27:22). They were employed "with Joab"as his assistants in the numbering, exactly as in the previous numbering Num 1:4 when a prince was appointed from each tribe to be "with"Moses and Aaron.

Barnes: 2Sa 24:5

Aroer - Aroer on the Arnon (Deu 2:36 note). Aroer itself stood on the very edge of the precipitous cliff of the valley; and in the valley beneath, possibly in an island in the stream, stood another city which is here alluded to.

River - Rather, "the valley"(margin). They passed from Aroer, northward to Gad, and so pitched at Jazer (see the marginal references), which is on the frontier of Gad and Reuben.

Barnes: 2Sa 24:6

To Gilead - Jazer was in the plain. They passed from there to the mountain district of Gilead.

The land of Tahtim-hodshi - The text here is corrupt, as no such land is known. Possibly the right reading is "the land of the Hittites"Jdg 1:26; "hodshi"may be a fragment of a sentence which mentioned in what month חדשׁ chôdesh they arrived there, just as 2Sa 24:8 relates that they returned to Jerusalem at the end of nine "months."

Dan-jaan - The versions read "Dan-jaar,"i. e., Dan in the wood. Whatever is the meaning of "Jaan,"there can be little doubt that Dan (the ancient Laish) is meant (marginal references), both from its position and importance as the northern boundary of Israel, and from its connection with Zidon.

Barnes: 2Sa 24:7

The strong hold of Tyre - " The fenced city,"as it is generally rendered throughout the historical books.

The cities of the Hivites - Gibeon, Chephirah, Beeroth, and Kirjath-jearim, and perhaps Shechem, besides those at the foot of Hermon and Lebanon, of which we do not know the names. This continuance of distinct communities of Hivites so late as the end of David’ s reign is remarkable.

Barnes: 2Sa 24:9

1Ch 27:23 indicates sufficiently why the numbering was sinful. It is also stated in 1Ch 21:6, that Joab purposely omitted Levi and Benjamin from the reckoning.

Eight hundred thousand ... five hundred thousand - In Chronicles the numbers are differently given. It is probable therefore that the Chronicler has included in his statement of the sum total some numbers which are not included here.

Barnes: 2Sa 24:11

David’ s seer - Margin, references. From the latter passage it is probable that we have here Gad’ s narrative.

Barnes: 2Sa 24:13

Compare Eze 14:13-21. The "seven"years of famine correspond with the "seven"years of famine in Gen 41:27, Gen 41:30, and with the same number of years in 2Ki 8:1. But in Chronicles, it is "three years,"which agrees better with the "three"months and "three"days. The whole passage is amplified in Chronicles, which has less the aspect of an original text than this.

Barnes: 2Sa 24:15

The time appointed - Perhaps "the time of the assembly,"meaning the time of the evening sacrifice, at three o’ clock, when the people assembled for prayer, more commonly described as "the time of the evening oblation"Dan 9:21; 1Ki 18:29, 1Ki 18:36; Act 3:1; Luk 1:10.

Seventy thousand - It is the most destructive plague recorded as having fallen upon the Israelites. In the plague that followed the rebellion of Korah there died 14,700 Num 16:49; in the plague, on account of Baal-Peor, 24,000 Num 25:9; 1Co 10:8.

Barnes: 2Sa 24:17

Compare the passage in Chronicles. The account here is abridged; and 2Sa 24:18 has the appearance of being the original statement.

Barnes: 2Sa 24:20

And his servants - In Chronicles "his four sons,"namely, David’ s. It is very possible that David may have taken his sons with him, as well as his elders, and Gad’ s original narrative may have mentioned the circumstance, which the compiler of this chapter did not care to specify, and so used the general term "his servants."

Barnes: 2Sa 24:22

Here be oxen - Those, namely, which were at that very time threshing out the grain in Araunah’ s threshing-floor 1Ch 21:20; Deu 25:4.

Threshing-instruments - This was a kind of sledge with iron teeth Isa 41:15. It was drawn by two or four oxen over the grain on the floor.

Other instruments of the oxen - " i. e., the harness of the oxen,"of which the yoke, and perhaps some other parts, would be made of wood (marginal references; 1Sa 6:14).

Poole: 2Sa 24:1

Again to wit, after the former tokens of his anger, such as the three years’ famine, 2Sa 21 .

He moved David he: who? Either,

1. Satan, as is expressed, 1Ch 21:1 . Or,

2. God; who is said, in like manner, to stir up Saul against David , 1Sa 26:19 , and to turn the hearts of the Egyptians to hate his people, Psa 105:25 , and to make men to err from his ways , Isa 63:17 , and to send strong delusions , &c., and to harden their hearts . All which expressions are not so to be understood, as if God did work these sinful dispositions; which neither was necessary, because they are naturally in every man’ s heart, nor possible for the holy God to do; but because he permits them, and withdraws his grace and all restraints and hinderances from them, and giveth occasions and advantages to them; and directs their thoughts to such objects as may indeed be innocently thought of, which yet he knows they will wickedly abuse; and give them up to Satan, who he knows will deceive and entice them to such and such sins; which, being tempted to do by Satan, and being effected by their own wicked hearts, he so orders and overrules, that they shall be punishments for their former sins. Against them, i.e. for Israel’ s punishment. To say , or, saying . For this may be referred, either,

1. To God, of whom the same expression is used 2Sa 16:10 , The Lord said to Shimei, Curse David ; which in both places is not to be understood of any command or impulse of God, but of his secret providence disposing things in manner here above expressed. Or,

2. To David; he moved David to say , to wit, to Joab, as he did, 2Sa 24:2 .

Poole: 2Sa 24:2

Which expression points at David’ s sin in this matter, that he numbered them, not by direction from God, nor for any important business of the church or kingdom; but out of mere curiosity, and pride, and vain-glory; accompanied either with a secret distrust of God’ s promise; or rather, with a carnal confidence in the numbers of his people; all which were great sins, and were so manifest, that not only God saw them, and all the degrees and aggravations of them, in David; but even Joab and the captains of the host were very sensible of them, 2Sa 24:3,4 .

Poole: 2Sa 24:3

What reason or necessity is there for this action? It is to no purpose, and will be burdensome to thy people, and may offend God, and produce ill effects.

Poole: 2Sa 24:4

Joab perceiving the king bent upon it, would not hazard the king’ s favour by further disputing or disobeying his command.

Poole: 2Sa 24:5

They passed over Jordan they began their computation in the eastern part of David’ s dominions, which were beyond Jordan.

Pitched or encamped . For Joab carried with them divers of his commanders, and others; partly, for his honour, and, the credit of the work; partly, to assist him in that troublesome work; and partly, to overcome the people, in case they should oppose it as sinful or burdensome, or savouring of some evil design which David might have upon them.

Of the river of Gad i. e. of the river which lay in the tribe of Gad, or upon the borders of Gad and Reuben, which was called Arnon , Deu 2:36 .

Toward Jazer or, near Jazer , which also was upon the river Arnon.

Poole: 2Sa 24:6

To Gilead to Mount Gilead, which lay northward from Arnon.

Tahtim-hodshi a place so called. Or, the lowland lately gained , i. e. not given by Joshua, but taken lately from the Hagarites by Saul; which was near Gilead, 1Ch 5:10 .

Dan-jaan i.e. probably the famous city of Dan, as it is called, Jos 19:47 Jud 18:7 ; for this was in the northern border of the land, and in the way from Gilead to Zidon.

About to Zidon i.e. to the city and territory of Zidon; but not into it, because it was not in the power and possession of the Israelites: and the like is to be thought concerning Tyre, and the cities which the Hivites and Canaanites yet possessed in the neighbourhood of Tyre and Sidon.

Poole: 2Sa 24:9

Eight hundred thousand

Object . In 1Ch 21:5 , they are numbered 1,100,000.

Answ . The sum here expressed is only of such as were not in the ordinary and settled militia waiting upon the king, which being 24,000 for every month, as is largely related, 1Ch 27 , amounts to 288,000, which either with their several commanders, or with the soldiers, placed in several garrisons, might very well make up 300,000. Or 288,000 may pass in such accounts for 300,000; it being frequent in such great sums to neglect a smaller number. But in the Book of the Chronicles, which was to gather up the fragments omitted in the former books, both sorts are put together, and so they amount to 1,100,000.

Five hundred thousand In 1Ch 21:5 , but 470,000.

Answ Either,

1. They were exactly no more, but are called 500,000 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, which are there excluded. Or,

3. They were 300,000 when Joab gave up the number to the king, though presently after that they were but 470,000; 30,000 being slain by the plague in the tribe of Judah; which being David’ s own tribe, it was but just and fit it should suffer more than the rest for this sin. And though it be true that Joab gave up the sum before the plague begun, yet the sacred penman of the Book of Chronicles thought fit to make a defalcation of them who had been swept away by the plague, that the judgment of God therein might be observed. Or,

4. There are included here the 30,000 which belonged to the thirty colonels mentioned 2Sa 23 , who are excluded 1Ch 21 , although it be questionable whether those were all of the tribe of Judah.

Poole: 2Sa 24:10

David’ s heart smote him his conscience discerned his sin, and he was heartily sorry for it. And the occasion of his repentance was God’ s message by the prophet Gad, as it here follows, 2Sa 24:11 , For when, &c.; as formerly God’ s message by Nathan had the same effect, 2Sa 12 ; both which passages are noted, to show how necessary the further and repeated supplies of God’ s grace are, even to the best of men, to raise them when they fall into sin.

For I have done very foolishly because I am sensible of my sin and folly, as it is more fully expressed, Psa 51:5,6 . Or, although , as this particle is oft used.

Poole: 2Sa 24:11

David’ s seer so called, because he was a prophet, (for such were called seers, 1Sa 9:9 ) now and at other times employed by God to reveal his mind and will to David. See 1Sa 22:5 1Ch 29:29 .

Poole: 2Sa 24:13

Seven years of famine .

Object. In 1Ch 21:12 , it is only three years of famine.

Answ . 1. Some conceive that here was an error in the transcriber, and that the true reading is three years, as the LXX. read it in this place, being supposed to have found it so in their copies, and that otherwise they durst never have presumed to make so great a change in the text.

2. In Chron. he speaks exactly of those years of famine only which came for David’ s sin; but here he speaks more confusedly and comprehensively, including those three years of famine sent for Saul’ s sin, 2Sa 21 . 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 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? And that it is said of these seven years, that they shall come, it is a synecdochical expression frequent in Scripture, because part of the years were yet to come; even as it is said of the Israelites, that they should wander in the wilderness forty years, Num 14:33 , when part of that time was already spent.

Poole: 2Sa 24:14

Into the hand of the Lord to wit, his immediate stroke, which is chiefly in the pestilence; for though 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 experience in and 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 to his people, and to the true religion; and partly, because he having sinned himself, thought it just and reasonable to choose such 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. For his mercies are great; and therefore will not exceed measure in his strokes, as men will do.

Poole: 2Sa 24:15

To the time appointed either,

1. From morning to evening, which is here called the time appointed; or, the time of the convention , or, public meeting , as this Hebrew word oft signifies, i. e. till the time of the evening prayer and sacrifice, when the people used more solemnly to meet together. See Psa 141:2 Act 3:1 . Thus God mitigated his sentence, and turned three days into one; it being a thing not unusual with God to qualify his threatenings, and to take off the evil threatened sometimes wholly, as in Nineveh’ s case, and sometimes in part. And this God might do here upon the speedy and serious repentance of David, and of his people. Or rather,

2. From the morning (or rather, from that morning ; for the article seems to be emphatical, and to denote that very morning in which Gad came to David, 2Sa 24:11 , and that the plague did immediately ensue after Gad’ s offer, and David’ s choice,)

even to the time appointed to wit, by God, i.e. for three days, as God had set the time, 2Sa 24:13 .

Object . If it continued three days, how is it said that God repented him of the evil, and stopped the angel in his course? 2Sa 24:16 .

Answ . This he did in the beginning of the third day, whereas otherwise it should have gone on to the end of the day. Or it may signify no more but this, At the end of the third day God gave over smiting; for then is God said (after the manner of men) to repent, when he ceaseth to proceed as before he had done. Seventy thousand men ; so the number of his people, which was the matter of his pride and glorying, was diminished.

Poole: 2Sa 24:16

The angel appeared in the shape of a man with a sword in his hand, 1Ch 21:16 , to convince them more fully that this was no natural nor common plague, but inflicted immediately by the hand of God.

Upon Jerusalem which he had begun to smite, and was proceeding to make a far greater slaughter.

The Lord repented him of the evil i.e. he moderated, and 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 2Sa 24:25 , though these be mentioned afterward.

Araunah called also Araniah in the Hebrew of 2Sa 24:18 , and Ornan , 1Ch 21:22 ; such changes in the pronunciation of the names being usual in Scripture.

Poole: 2Sa 24:17

Let thine hand be against me wherein David shows his justice, and piety, and fatherly care of his people, and that he was a type of Christ.

Against my father’ s house against my nearest relations, who probably either put David upon, or encouraged him in, this action, because they were no less vain-glorious than David; and the honour which they thought would come to David thereby, would also redound to them; or, at least, they did not use their utmost endeavours to dissuade David from it, as they should have done, and therefore were involved in David’ s guilt. Howsoever, it was but fit and reasonable that his family, which did partake of his honour and happiness, should also partake in his suffering, rather than those who were less related to him. Nor doth David absolutely desire that they may suffer, but only speaks comparatively, and by way of supposition, and with reference to God’ s good pleasure.

Poole: 2Sa 24:18

Gad came that day to David by command from God, 2Sa 24:19 1Ch 21:18 .

Go up to Mount Moriah.

In the threshing-floor of Araunah the Jebusite which place God appointed for this work, partly, in gracious condescension to and compliance with David’ s fear of going to Gibeon, which is expressed 1Ch 21:29,30 ; partly, 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 partly, because God would hereby signify the translation of the tabernacle from Gibeon hither, and the erection of the temple here, 2Ch 3:1 .

Poole: 2Sa 24:21

Wherefore is my lord the king come to his servant? wherefore doth the king do me this honour, and give himself the trouble of coming to me?

Poole: 2Sa 24:22

Here be oxen which were employed by him in his present work, which was threshing, 1Ch 21:20 . See Poole "Deu 25:4" .

Haydock: 2Sa 24:1

Stirred up, &c. This stirring up, was not the doing of God, but of satan; as it is expressly declared, 1 Chronicles xxi. 1. (Challoner) ---

David was moved by vanity, &c., thus to displease God. ---

Among. Hebrew, "against;" as the king could have done nothing more prejudicial to his people, 70,000 of whom perished on this occasion, ver. 15. (Haydock) ---

We might also translate, "The anger of the Lord continued against Israel: for David, for their misfortune, was moved to say, Go," &c., as this would obviate the harshness of the expression. (Calmet) ---

However, as it is the same in the Septuagint, &c., and as similar words do not prove that God is the author of sin, we may explain this in the same sense, allowing that he suffered the evil to take place, knowing how to draw good out of it. (St. Augustine, &c.) (Haydock) ---

Some take this Satan to be an evil counsellor. (Calmet) ---

The devil may be styled "the fury of God?" as he is his creature, though rebellious. (Worthington)

Haydock: 2Sa 24:2

Them. He was led by curiosity. (Menochius)

Haydock: 2Sa 24:3

Thing. He speaks in stronger terms, and adds, (1 Paralipomenon xxi. 3,) which may be imputed as a sin to Israel. Joab was not extremely religious: yet he perceived the evil consequences, and, along with the other captains, expressed his sentiments with more respect than on former occasions. (Haydock)

Haydock: 2Sa 24:5

God, at the eastern extremity, on the banks of the Arnon.

Haydock: 2Sa 24:6

Hodsi. Alexandrian Septuagint, ( 5 ) "of Gad and Eliazer, ( 6 ) and they came into Galaad, and into the land of Ethaon Adasai, and they went into Dan Jaran." The other editions vary. Hebrew means, "to the land of new subjects," or "lately conquered" (Junius) from the Agarites, (1 Paralipomenon v. 10,) which agrees with this situation. (Calmet; Lyranus) ---

The commissioners first took an account of the tribe of Ruben, (Menochius) and then proceeded northward, till they returned from Dan towards the south. (Haydock) ---

Woodlands. St. Jerome reads jar, instead of jan. By transposing a letter, ain would signify Dan, "the spring," which feeds the Jordan.

Haydock: 2Sa 24:7

Tyre, the ancient; about 4000 paces from the new city, which stands in an island. (Strabo xvi.) See Josue xix. 29.

Haydock: 2Sa 24:8

Land. Yet they did not number the Levites or Benjamin, nor even the rest exactly, as Joab acted with reluctance, 1 Paralipomenon xxi. 6., and xxvii. 24. (Menochius)

Haydock: 2Sa 24:9

Eight....and five. Theodotion says nine and four, which comes to the same sum. (Haydock) ---

But 1 Paralipomenon xxi. 5, reads, eleven hundred thousand, and four hundred and seventy thousand fighting men: though even there the Arabic version has the number here specified, which is less incredible. The fighting men are not above a fifth part of the population; and we may allow that David might have about seven million subjects. It seems, therefore, best to abandon the latter number as incorrect, since all commentators confess that similar mistakes have been made by the transcribers; and to maintain the contrary, would be indirectly to throw the blame upon the sacred writers. (Calmet) ---

Yet some account for the variation, by saying, that Joab gave not in the full number here, (Menochius; Abulensis; &c.) which seems contrary to the text, there were found, &c. (Haydock) ---

Cornelius a Lapide supposes, that the excess of number was occasioned by the subsequent list of the Levites, &c. But could they amount to so many? (Calmet) ---

And what proof is there that they were numbered, after the anger of God had manifested itself so severely? (Haydock) ---

Others affirm, that Joab did not take an account of the 288,000 chosen out of the twelve tribes, that 24,000 of them might guard the palace by turns, in each of the twelve months, 1 Paralipomenon xxvii. 1. (Bochart, Anim. p. 1. B. ii. 37.; Grotius; &c.) ---

But thus there will be 18,000 more than even in Paralipomenon, where we find in all 1,570,000, though the tribe of Juda have fewer, by 30,000, than in this book. To account for this, some say, (Haydock) the proselytes are here taken in, or the inhabitants of all the territory, which was at first assigned to Juda, Josue xix. 29. (Menochius) ---

All this is conjecture, (Haydock) and must remain among the systems of history. (Calmet) ---

If Joab chose to diminish the numbers of Israel, why has he increased those of Juda? Did he wish to flatter the king's vanity, or partiality for his own tribe? It is difficult to say what interest Joab could have in withholding the truth; and for the sacred historian to countenance his delusion, would expose us to the same danger of mistake, and overthrow the authority of Scripture, therefore, most rational to suppose that we have here the true list of the warriors, and that the book of Paralipomenon has been injured by the negligence of transcribers, as it has on many other occasions. (Haydock)

Haydock: 2Sa 24:10

David's heart struck him, after the people were numbered. That is, he was touched with a great remorse for the vanity and pride which had put him upon numbering the people. (Challoner) ---

His sin must have been internal, and probably involved a secret confidence in his riches and power, without referring all to God, (Haydock) or trusting entirely in him. (St. Ambrose, pœn. c. 9.; St. Augustine, contra Faust. xxii. 66., &c.) ---

There was otherwise no prohibition for David's taking this account, (Calmet) which is so natural for a prince, and may frequently prove of great service. (Haydock) ---

Josephus ([Antiquities?] vii. 13.) and others assert, that he neglected to require the payment of half a sicle. (Tirinus; Estius) ---

But where does God complain of this neglect? and how do they know that the injunction which was once given to Moses, when the tabernacle was furnished, (Exodus xxx. 12.) was to remain in force afterwards? Oleaster (on Exodus) says David acted against God's intention, who had promised that the Israelites should be innumerable. But this reason seems childish; and did not the king abstain, on that very account, from numbering any but those who were fit for war? (1 Paralipomenon xxvii. 23.) (Calmet) ---

Struck him. Contrition and confession are specified here, as satisfaction is, ver. 12. Temporal sufferings are inflicted, even after the sin has been remitted, ver. 16. (Worthington)

Haydock: 2Sa 24:11

And seer. This was a peculiar distinction of the prophet, (Haydock) who was appointed to direct David, (Menochius) to whom he had been long attached, 1 Kings xxii. 5. (Calmet0

Haydock: 2Sa 24:13

Seven. Paralipomenon, three; which makes the contrast more striking. (Haydock) ---

The Septuagint, and some copies of the Arabic version, have the latter number. (Calmet) ---

Gad might first propose seven, and then reduce it to three. (Menochius) ---

But did the prophet deliver the message twice? Usher pleads for the truth of both numbers, though he says, "It was always my opinion, that the Hebrew copy of the Old Testament has been no less exposed to the errors of writers, than that of the New, and all other books." (Synt. p. 219.) Boxtorf also declares, "it is better piously to believe that both is right." Why? "because both is written." (Antic. p. 401 and 420!) The contradiction, in fact, seems to have been occasion by the mistake of a numeral letter, g (3) for z (7). (Kennicott) ---

Usher, Malvenda, &c., adopt an hypothesis, beautiful enough, but destitute of proof, when they say that God proposed three years in punishment of David's criminal curiosity. But as that famine would have immediately followed the three years' scarcity, already endured, (chap. xxi.) and during the seventh, or sabbatical year, nothing could be reaped, the famine would thus rage for seven years. (Calmet) Salien places the 62nd sabbatical year at this very time, the year of the world 3017, and terminates the famine occasioned by the cruel injustice of Saul, the year before Christ 1013, which cannot agree with the aforesaid system. (Haydock)

Haydock: 2Sa 24:14

Lord, and be exposed to the violence of pestilence, which attacks both rich and poor; whereas the rich can frequently escape the dangers of war, or of famine. (Calmet) ---

David knew that he had sinned, and he did not wish to screen himself from suffering the temporal punishment due to sin. (Haydock) ---

God punishes us equally by the hand of men, as by other means; but the king thus intimates, that he looks upon Him as an indulgent father, who is less severe than the ministers of justice. (Menochius)

Haydock: 2Sa 24:15

And. Septuagint insert, "And David chose death, (the pestilence, as they usually render it; Salien). And it was the time of the wheat-harvest. And the Lord gave death in Israel, from morning till dinner-time." (Haydock) ---

Appointed , for three days; though before the end of the last, God took pity on the people, ver 16. (Calmet) ---

Bochart thinks the pestilence ceased to rage at some hour of the first day. Syriac and Arabic, "till the sixth hour."

Haydock: 2Sa 24:16

Areuna. Hebrew styles him, Araniah, (ver. 18.; Calmet) i being substituted for u, and placed after n. He is called Ornan, 1 Paralipomenon xxi. 18, (Haydock) and has the title of Jebusite, as he was originally of that nation, and had been permitted to retain his effects, on his embracing the true religion. Moria was his property, and seems not to have been much inhabited. It was not yet enclosed within the city walls. Here David saw the angel, in the air, ready to strike the inhabitants, and heard the voice from heaven. (Calmet) ---

He had already witnessed the death of many in the city, 1 Paralipomenon xxi. 14. The angel waited for God's orders how many to destroy. (Haydock) ---

He did not sheath his sword till David had offered sacrifice to appease the Lord; (ver. 21) though others think that the sacrifice was to thank God for the deliverance. (Calmet)

Haydock: 2Sa 24:17

Are, like sheep. (Menochius) ---

They were not accountable for the fault of their shepherd, or king; nor were they punished for it, (Haydock) but for joining in the revolts of Absalom, Seba, &c., (Salien) as well as for other secret offences. (Haydock) ---

Some groundlessly condemn the people, for entertaining sentiments of pride, along with David. Both king and people suffer, when either draws down the vengeance of heaven.

Haydock: 2Sa 24:18

Altar. This was done by a positive order. People still had the liberty of sacrificing on the heights of Gabaon. (Calmet) ---

This place was honoured with the tabernacle; and David would have gone thither, if he had not been so much terrified, 1 Paralipomenon xxi. 30. (Haydock)

Haydock: 2Sa 24:22

Wain. So Josephus reads. Septuagint, "wheels." Hebrew, "rollers," to beat out the corn. (Calmet) ---

Protestants, "threshing instruments, and other instruments of the oxen for wood." Paralipomenon adds, that Areuna offered wheat, and saw the angel, as his four sons, and probably most of the inhabitants of Jerusalem did.

Gill: 2Sa 24:1

And again the anger of the Lord was kindled against Israel,.... It had been kindled, and appeared before in sending a three years' famine among them for Saul's ill usage of the Gibeonites, 2Sa 21:1; and now it broke forth again, either for some secret sins committed, as Kimchi suggests, or for the rebellion of Absalom, and the insurrection of Sheba, in which multitudes of them joined; so Abarbinel; no doubt there was cause for it, though it is not expressed:

and he moved David against them; not the Lord, but Satan, as may be supplied from 1Ch 21:1; or "it moved him"; the anger of the Lord, as the last mentioned writer interprets it; or the heart of David, as Ben Gersom; that is, the evil imagination of his heart, as Kimchi; the Lord left him to the corruption of his nature, sometimes called Satan, 2Co 12:7; which wrought powerfully in him, and stirred him up to take a step contrary to the interest of Israel, and what was prejudicial to them, as the event showed: it moved him to say; to Joab and his captains:

go, number Israel and Judah: not all the individuals, but such as were fit for war, able to bear arms, see 2Sa 24:9.

Gill: 2Sa 24:2

For the king said to Joab the captain of the host, which was with him,.... Or who was with him, even Joab, who was now at court, and was a counsellor of David, as well as his general; or which army was with Joab, a standing army he had the command of:

go now through all the tribes of Israel, from Dan even to Beersheba; from the northern part of the land of Israel to the southern part of it, and this course was accordingly steered, 2Sa 24:6,

and number ye the people, that I may know the number of the people; so that this appears to be done not through any urgent necessity, but merely out of curiosity, and to gratify the pride of his heart, and please himself with the thought of ruling such a numerous people, and brag of their numbers to other nations, and place his confidence therein; and no wonder it was displeasing to the Lord.

Gill: 2Sa 24:3

And Joab said unto the king,.... Not so rudely and insolently as he did on account of his mourning for Absalom, but in a more modest, decent, and polite manner:

now the Lord thy God add unto the people (how many soever they be) an hundredfold; he wished his subjects were an hundred times more numerous than they were:

and that the eyes of my lord the king may see it; that he might live to see with his own eyes so great an increase:

but why doth my lord the king delight in this thing? he being now old, and therefore it might seem strange to indulge such curiosity, pride, and vanity, and besides quite needless and useless: the numbering of them would not make them more or less; and they were all the king's servants, who were ready to obey him whenever he needed them, whether numbered or not; and it might be prejudicial to them, and bring down the wrath of God upon them, as well as be a troublesome and expensive business; all which, though not expressed here, is hinted at in 1Ch 21:3.

Gill: 2Sa 24:4

Notwithstanding the king's word prevailed against Joab, and against the captains of the host,.... Who it seems were of the same mind with Joab, and were against numbering the people, yet their arguments and remonstrances were of no avail with the king; he was determined it should be done, and laid his commands upon them to do it, which they were obliged to comply with:

and Joab and the captains of the host went out from the presence of the king, to number the people of Israel; seeing him resolute and determined, they submitted, took his orders, and set out to execute them.

Gill: 2Sa 24:5

And they passed over Jordan,.... To take the number of the tribes of Reuben and Gad and the half tribe of Manasseh first:

and pitched in Aroer; for it seems that Joab and the captains had the army with them, and the several captains under their command, partly to assist in numbering the people, and partly to keep them in awe, lest they should oppose them, not knowing what was the design of all this Aroer was a city given to the tribe of Gad, and rebuilt by them, Num 32:34,

on the right side of the city; that is, of Aroer, the south side of it, as the Targum, did Joab and his army pitch:

that lieth in the midst of the river of Gad; which was the river Arnon, so called now from the tribe of Gad, which possessed it, and so the Targum, in the midst of the river of the tribe of Gad; for in the midst of the river Arnon Aroer lay, see Jos 13:9,

and toward Jazer; another city given to the Gadites, Num 32:3; and, according to Bunting ^u, was sixteen miles from Aroer.

Gill: 2Sa 24:6

Then they came to Gilead,.... The land of Gilead, half of which was given to the tribes of Reuben and Gad, and the other half to the half tribe of Manasseh, Deu 3:12; which tribes were numbered, and the first of all:

and to the land of Tahtimhodshi; or the low lands of a new place; it seems to be a country newly possessed and inhabited; the Targum calls it the southern land of Hodshi; Bunting ^w calls it the lower country of Hodshi, near to the city Corazin, in the half tribe of Manasseh, fifty two miles from Jerusalem, and towards the northeast, and signifies a new land:

and they came to Danjaan; the same that is simply called Dan, and formerly Leshem, Jos 19:47; why Juan is added to it is not easy to say; it lay at the northern border of the land of Israel, and was four miles from Paneas as you go to Tyre ^x:

and about to Zidon; from Dan they went round about to Zidon, to the parts adjacent to it; for with Zidon itself they had nothing to do, of which See Gill on Jos 11:8.

Gill: 2Sa 24:7

And came to the strong hold of Tyre,.... That is, old Tyre, which stood thirty furlongs from new Tyre, the island ^y; of which See Gill on Isa 23:1; this must be understood of the parts near unto it; for that itself was not within the land of Israel, and so its inhabitants not to be numbered:

and to all the cities of the Hivites, and of the Canaanites: which were possessed by them, and from whence they were not driven out by the Israelites; to all places contiguous to them, Joab and his captains came to take the number of them:

and they went out to the south of Judah: even to Beersheba; passing through the western part of the land, they came to the southern part of it, even as far as Beersheba, which was the extreme part of the land to the south.

Gill: 2Sa 24:8

So when they had gone through all the land,.... Beginning at the east, and from thence to the north, and then going about to the west, came to the south, which finished their circuit:

they came to Jerusalem, at the end of nine months and twenty days: they were ten months wanting ten days in numbering the people; in which they seem to have been very expeditious.

Gill: 2Sa 24:9

And Joab gave up the sum of the number of the people unto the king,.... Having collected from the several captains employed in this work their several particular numbers, he put them together, and gave in the sum total to David:

and there were in Israel eight hundred thousand valiant men that drew the sword; though many of them might be under the age of twenty, yet being robust and tall, and fit to bear arms, though but sixteen, seventeen, eighteen, or nineteen years of age, were mustered, contrary to the law; which, according to Cornelius Bertram ^z was David's sin, see 1Ch 27:23. In 1Ch 21:5, they are said to be a million and an hundred thousand, which is three hundred thousand more than the sum here given; several methods are taken to reconcile this; but what seems to be the best solution of the difficulty is what is observed by a Jew ^a, that here the number of the people in the several parts of the land of Israel was given, which were eight hundred thousand, there along with them, the numbers of the standing army which waited on the king in their courses, which were twenty four thousand every, month, and amounted in the twelve months to 288,000, and reckoning lo thousand officers to them, they make the sum of three hundred thousand wanted, see 1Ch 27:1, &c.

and the men of Judah were five hundred thousand men. In 1Ch 21:5, they are said to be only 470,000, thirty thousand less than here; which may be accounted for by making use of a round number, though something wanting, as is often done; or else the thirty companies, consisting of a thousand each, under the eighty captains mentioned in 2Sa 23:8, are taken into the account here, but left out in the book of Chronicles; or there were so many in the sum total of the men of Judah before the plague, but thirty thousand being consumed thereby, are left out in the latter accounts, so Kimchi; but the other solutions seem best: Levi and Benjamin were not counted; it being abominable to Joab, he did not finish it, and especially being displeasing to God, who smote Israel for it, 1Ch 21:6.

Gill: 2Sa 24:10

And David's heart smote him, after that had numbered the people,.... For nine or ten months his conscience lay asleep, but now the thing was done, it is awakened, and accuses him for it, and he repents of it; now he began to see the pride and haughtiness of his heart; his vanity and confidence in the creature, which led him to it; aggravated by doing it without seeking to know the mind of God, and without giving him his due, the half shekel, according to the law, Exo 30:12; intent only upon increasing his own revenue, as some think, intending to impose a poll tax upon the people when he had numbered them; and attempting to number a people who were not to be numbered; and numbering those who were under the age of twenty, and therefore the plague began before it was finished, 1Ch 27:23,

and David said unto the Lord, I have sinned greatly in that I have done; he saw and owned his sin to be exceeding sinful, attended with very aggravating circumstances:

and now I beseech thee, Lord, take away the iniquity of thy servant; the guilt of it from his conscience, which lay heavy there, and suffer not the punishment it deserves to take place on him, but grant an application of pardon to him:

for I have done very foolishly; all sin is folly, and some sins are exceeding foolish, and so this appeared to David; or, "though I have done very foolishly" ^b, yet forgive my sin, see Psa 38:5.

Gill: 2Sa 24:11

For when David was up in the morning,.... Which it is probable was very early, he not being able to sleep through the distress of mind he was in; for the words should be rendered, "and David arose in the morning" ^c, for, as we render them, they seem to imply as if he had no sense of his sin before the prophet came to him next mentioned; whereas it was in the night he had been under the conviction of it, and had acknowledged it, and prayed for the pardon of it; upon which the prophet was sent to acquaint him what was the will of God concerning him:

the word of the Lord came unto the prophet Gad, David's seer; with whom he had used to advise about the will of God on various occasions, though in this he had neglected to consult him; the Targum calls it the word of prophecy from the Lord:

saying; as follows.

Gill: 2Sa 24:12

Go, and say unto David,.... Not my servant David, as Nathan was bid to say to him when it was in his heart to build an house for him, 2Sa 7:5; but now he had sinned and displeased the Lord, and therefore it is only plain David:

thus saith the Lord, I offer thee three things; or lay them before thee to consider of which thou wouldest have done; the Targum is,"one of three things I cast upon thee,''as a burden to bear; one of the three I will certainly inflict upon thee by way of chastisement:

choose thee one of them, that I may do it unto thee; here is mercy mixed with judgment; the Lord is angry, yet shows great condescension and goodness; a sovereign Being, who could have imposed what punishment he pleased, and even all the three after mentioned, yet resolves but on one, and leaves that to the option of David.

Gill: 2Sa 24:13

So Gad came to David, and told him,.... Said nothing to him about his sin, but correction for it; which confirms it that David was made sensible of his sin before he came to him:

and said unto him, shall seven years of famine come unto thee in thy land? in 1Ch 21:12, only "three years" are mentioned, and so the Septuagint version here; but Josephus ^d, the Targum, the Syriac and Arabic versions, have the number "seven"; three seems to be more agreeable to the numbers after mentioned, and no more as to come were designed, though seven are here expressed; for the reconciling of which let it be observed, that there had been three years of famine already on account of the sin of Saul, 2Sa 21:1; and in the current year, through the rains not falling in the proper time, the land was barren and unfruitful; or through the penury of the preceding years the famine would be continued at least until the harvest; and then three years more now proposed made seven years; or, if these three years would have immediately followed the other three, the following in course would be a sabbatical year, in which were no ploughing, sowing, nor reaping, or the current year was such an one: and the sense is, shall there be a continuance of seven years of famine, that is, three more added to what had been? which must be most dreadful to think of; but a learned writer ^e thinks it a mistake of the copier, writing ז, "seven", for ג, "three":

or wilt thou flee three months before thine enemies, while they pursue thee? be in such a condition as not to be able to face or fight his enemies, or, if he did, would not be able to stand his ground, but be forced to flee before them, and be pursued by them three months running; during which time a prodigious number might well be thought to be slain, sad devastations made in the land, and great shame and disgrace endured, and what a man of David's spirit could not bear the thoughts of:

or that there be three days' pestilence in thy land? which in 1Ch 21:12 is called "the sword of the Lord", in distinction from the sword of man, it coming immediately from him, and the destroying angel, in all the coasts of the land; being inflicted by means of one:

now advise, and see what answer I shall return to him that sent me; that is, consult with himself, or with his friends, or both, what answer the prophet must return to the Lord that sent him; for him he means.

Gill: 2Sa 24:14

And David said unto Gad, I am in a great strait,.... Not knowing well which to choose, each of them being so grievous, and an answer being to be returned immediately; but by his next words, and by the event, it seems he chose the pestilence, though that is not expressly said:

let us fall now into the hand of the Lord; the Targum in 1Ch 21:13, is"into the hand of the Word of the Lord:"

(for his mercies are great), and let me not fall into the hand of men; indeed all the three judgments mentioned are by the hand of the Lord whenever they come; but in the pestilence the hand of the Lord is more visible, it coming immediately from his hand, as especially this was to do, and did; it did not arise from second causes, a noxious air, &c. but by means of an angel of God: David chose this, because he and his people would have nothing to do with men, as in famine they must have gone into other countries for food, and in war flee before their enemies, and lie at their mercy, and either of them more disgraceful than this; and which he might the rather choose on his own account, that his people might not be able to say he sought himself and his own interest; for had he chosen famine, as his people had been lately distressed that way already, they might, besides urging that, say, that he could lay up stores for himself and family; or had he chosen war, they might observe he had fortified places to flee to, one after another, and shelter himself; but for the arrows of the pestilence he was as likely a mark as the meanest of his subjects: but what seems to have moved him chiefly to make this choice is, that it would not only be the soonest over, but that it wholly depended on the pleasure of God what use he would make of it in that time; and chiefly because he knew God was gracious and merciful, and it was upon his great mercy he cast himself and his people.

Gill: 2Sa 24:15

So the Lord sent a pestilence upon Israel,.... Upon the land of Israel, the people of the land, directly employing an angel to go through the coasts of it, and empowering him to inflict a pestilential disease:

from the morning even to the time appointed: from the morning the prophet Gad came to David with a message from the Lord; that very morning the plague began, and lasted to the time set for it, the three days, or at least unto the beginning of the third, when reaching Jerusalem, the Lord repented of it, and stayed his hand; though many think a much shorter time is intended; some think it lasted no more than half a day, if so much; some say but three hours ^f; the Septuagint version, until dinnertime; and the Syriac and Arabic versions, until the sixth hour of the day, which was noon; and so Kimchi says, some of their Rabbins interpret it of the half or middle of the day; the Targum is,"from the time the daily sacrifice was slain until it was burnt;''and it is the sense of several learned men that it was only from the morning until the time of the evening sacrifice, or evening prayer, about three o'clock in the afternoon, and so lasted about nine hours:

and there died of the people, from Dan even to Beersheba, seventy thousand men; so that there was a great diminution of the people in all places where they were numbered; and David's sin may be read in the punishment of it; his heart was lifted up by the numbers of his people, and now it must be humbled by the lessening of them.

Gill: 2Sa 24:16

And when the angel stretched out his hand upon Jerusalem to destroy it,.... Which, as it was perhaps the last place where the people were numbered, it was the last to which the plague came: this angel appeared in an human form, standing "between the earth and the heaven"; in the midst of the heaven, in the air, right over Jerusalem: "having a drawn sword in his hand stretched over the city"; as is said in 1Ch 21:16; which was done as a menace, and to inject terror into David and the inhabitants of the city, and to give them notice of what they must expect:

the Lord repented him of the evil; he was inflicting, and now threatened Jerusalem with; having compassion on the place where the ark, the symbol of his presence, was, where a temple was to be built to the honour of his name, and where he should be worshipped; and therefore stopped proceeding; as men, when they repent of anything done by them, cease from it, so did the Lord now; otherwise repentance, properly speaking, falls not on him, and so it is next explained:

and said to the angel that destroyed the people; not the angel of death, the devil, but a good angel, who had a commission from God for this business:

it is enough: stay now thine hand: there is a sufficient number slay no more:

and the angel of the Lord was by the threshing place of Araunah the Jebusite; that is, he was in the air, right over the spot, or near it, where was this man's threshingfloor; and was seen by Araunah and his four sons, who upon it hid themselves, perhaps among the sheaves they were threshing, 1Ch 21:20; and this threshingfloor was on Mount Moriah, 2Ch 3:1; as threshingfloors commonly were on mountains for the sake of winnowing the corn when threshed; See Gill on Rth 3:2; who, according to Ben Gersom, though he was by birth a Jebusite, was proselyted to the Jewish religion.

Gill: 2Sa 24:17

And David spake unto the Lord,.... In prayer; he and the elders of Israel being clothed in sackcloth, and fallen on their faces, he prayed, not unto the angel, but to Jehovah that sent him; see 1Ch 21:16,

when he saw the angel that smote the people; in the air over Jerusalem, with a drawn sword in his hand, which made him appear terrible:

and said, lo, I have sinned, and I have done wickedly; in numbering the people:

but these sheep, what have they done? he looked upon himself as the only transgressor, and his people as innocent, and as harmless as sheep; he thought of no sins but his own; these were uppermost in his mind, and lay heavy on his conscience; and it grieved him extremely the his people should suffer on his account: but they were not so innocent as he thought and suggests; and it was not only for his, but their sins, this evil came; he was suffered to do what he did, to bring upon them deserved punishment for their rebellion against him, and other sins; however, this shows the high opinion he had of them, the great affection he had for them, and his sympathy with them in this time of distress:

let thine hand, I pray thee, be against me, and against my father's house; let me and mine die, and not they; a type of Christ, the good Shepherd, willing to lay down his life for the sheep, and suffer in their stead, that they might go free.

Gill: 2Sa 24:18

And Gad came that day to David,.... Ordered and directed by the angel of the Lord, 1Ch 21:18,

and said unto him, go up, rear an altar unto the Lord in the threshing floor of Araunah the Jebusite: it was too far to go to Gibeon, where the tabernacle was, at such a time of extremity, when the sword of the angel was stretched out over Jerusalem, 1Ch 21:29; and this was the most proper place, as it was the very spot over and nearest to which the angel was; and was on Mount Moriah, where the Jews say Abraham offered up Isaac; and where the temple was afterwards built, as Kimchi and Ben Gersom observe; and Eupolemus, an Heathen writer ^g, says, that when David desired to build a temple for God, and that he would show him the place of the altar, an angel appeared to him, standing over the place where the altar at Jerusalem was to be built.

Gill: 2Sa 24:19

And David, according to the saying of Gad, went up as the Lord commanded. From the place where he was in a lower part of the city to Mount Moriah, on which was the threshing floor, a place fit for winnowing corn when threshed.

Gill: 2Sa 24:20

And Araunah looked,.... Peeped up out of the place in which he had hid himself with his four sons, for fear of the angel, and which they saw, 1Ch 21:20,

and saw the king and his servants coming towards him; he perceived, by the course they steered, that they were coming to him:

and Araunah went out; of the threshingfloor, out of the place where he had hid himself, for he had been threshing wheat, 1Ch 21:20; nor was it thought below great personages in those times to be employed in such work; so Gideon was threshing, when the angel of the Lord appeared to him, Jdg 6:11; Boaz winnowed barley in his threshingfloor, Rth 3:2,

and bowed himself before the king with his face to the ground; in reverence of the king.

Gill: 2Sa 24:21

And Araunah said, wherefore is my lord the king come to his servant?.... Which both implies admiration in him, that so great a person should visit him in his threshingfloor; that a king should come to a subject his servant, who should rather have come to him, and would upon the least intimation; it was a piece of condescension he marvelled at; and it expresses a desire to know his pleasure with him, supposing it must be something very urgent and important, that the king should come himself upon it: and to this David made answer:

and David said, what he was come for:

to buy the threshingfloor of thee, to build an altar to the Lord, that the plague may be stayed from the people; for though David had acknowledged his sin, and God had repented of the evil he inflicted for it, and given orders for stopping it; yet he would have an altar built, and sacrifices offered, to show that the only way to have peace, and pardon, and safety from ruin and destruction, deserved by sin, is through the expiatory sacrifice of Christ, of which fill sacrifices were typical, and were designed to lead the faith of the Lord's people to that.

Gill: 2Sa 24:22

And Araunah said unto David, let my lord the king take and offer up what seemeth good unto him,.... Build an altar, offer sacrifices of whatsoever he found upon the premises fit for the same, and make use of whatever came to hand proper to perform such service with, as follows:

behold, here be oxen for burnt sacrifice: which were employed in treading the corn, hence the law in Deu 25:4,

and threshing instruments; not flails, such as are used by us, but wooden sledges, drays or carts drawn on wheels, which were filled with stones, and the bottom of them stuck with iron teeth, and were drawn by oxen to and fro over the sheaves of corn; see Isa 28:27,

and other instruments of the oxen for wood; as their yokes; these Araunah gave leave to take to burn the sacrifice with; and in 1Ch 21:23, it is added, "and the wheat for the meat offering", which was upon the threshingfloor; and there always went a meat offering with a burnt offering.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 24:1

¹ sn The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1.

NET Notes: 2Sa 24:4

¹ tn Heb “and the word of the king was stronger than.”

NET Notes: 2Sa 24:5

¹ tn Heb “in the middle of.”

NET Notes: 2Sa 24:6

¹ map For location see Map1 A1; JP3 F3; JP4 F3.

NET Notes: 2Sa 24:7

¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

NET Notes: 2Sa 24:8

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 24:9

¹ tn Heb “and Joab gave the number of the numbering of the people.”

NET Notes: 2Sa 24:10

¹ tn Heb “and the heart of David struck him.”

NET Notes: 2Sa 24:11

¹ tn Heb “and the word of the Lord came.”

NET Notes: 2Sa 24:13

¹ tc The LXX has here “three” rather than “seven,” and is followed by NAB, NIV, NCV, NRSV, TEV, NLT. See 1 Chr 21:12.

² tn Heb “now know and see.”

NET Notes: 2Sa 24:14

¹ tn Heb “There is great distress to me. Let us fall into the hand of the Lord, for great is his mercy, but into the hand of man let me not fall.”

NET Notes: 2Sa 24:16

¹ tn Heb “messenger.”

² tn Heb “concerning the calamity.”

³ tn Heb “Now, drop your hand.”

NET Notes: 2Sa 24:17

¹ tn Heb “let your hand be against me and against the house of my father.”

NET Notes: 2Sa 24:20

¹ tn Heb “Araunah.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

² tn Heb “nostrils.”

NET Notes: 2Sa 24:22

¹ tn Heb “what is good in his eyes.”

² sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.

³ tn Heb “the equipment of the oxen.”

Geneva Bible: 2Sa 24:1

And ^{( a )} again the anger of the LORD was kindled against Israel, and ^{( b )} he moved David against them to say, Go, number Israel and Judah.

^{( a )} Before they were plagued with famine, (2Sa 21:1).

^{( b )} The Lord permitted Satan, as in (1Ch 21:2).

Geneva Bible: 2Sa 24:2

For the king said to Joab the captain of the host, which [was] with him, Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the ^{( c )} number of the people.

^{( c )} Because he did this to determine his power and to trust in it, it offended God, for otherwise it was lawful to number the people, (Exo 30:12; Num 1:2).

Geneva Bible: 2Sa 24:9

And Joab gave up the sum of the number of the people unto the king: and there were in Israel ^{( d )} eight hundred thousand valiant men that drew the sword; and the men of Judah [were] ^{( e )} five hundred thousand men.

^{( d )} According to Joab's count: for in all there were eleven hundred thousand, (1Ch 21:5).

^{( e )} Including the Benjamites with them, or else they had but four hundred and seventy thousand.

Geneva Bible: 2Sa 24:11

For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's ^{( f )} seer, saying,

^{( f )} Whom God had appointed for David and his time.

Geneva Bible: 2Sa 24:13

So Gad came to David, and told him, and said unto him, Shall ^{( g )} seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.

^{( g )} Three years of famine were past for the Gibeonites and this was the fourth year to which should have been added another three more years, (1Ch 21:12).

Geneva Bible: 2Sa 24:15

So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from ^{( h )} Dan even to Beersheba seventy thousand men.

^{( h )} From the one side of the country to the other.

Geneva Bible: 2Sa 24:16

And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: ^{( i )} stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

^{( i )} The Lord spared this place, because he had chosen it to build his temple there.

Geneva Bible: 2Sa 24:17

And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they ^{( k )} done? let thine hand, I pray thee, be against me, and against my father's house.

^{( k )} David did not see the just cause why God plagued the people, and therefore he offers himself for God's correction as the only cause of this evil.

Geneva Bible: 2Sa 24:21

And ^{( l )} Araunah said, Wherefore is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the LORD, that the plague may be stayed from the people.

^{( l )} Called also Ornan (1Ch 21:20).

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 24:1-25

1 David, tempted by Satan, forces Joab to number the people.

5 The captains, in nine months and twenty days, bring the muster of thirteen hundred thousand fighting men.

10 David repents, and having three plagues propounded by God, chooses the three days' pestilence.

15 After the death of three score and ten thousand, David by prayer prevents the destruction of Jerusalem.

18 David, by God's direction, purchases Araunah's threshing floor; where having sacrificed, the plague stays.

MHCC: 2Sa 24:1-9

For the people's sin David was left to act wrong, and in his chastisement they received punishment. This example throws light upon God's government of the world, and furnishes a useful lesson. The pride of David's heart, was his sin in numbering of the people. He thought thereby to appear the more formidable, trusting in an arm of flesh more than he should have done, and though he had written so much of trusting in God only. God judges not of sin as we do. What appears to us harmless, or, at least, but a small offence, may be a great sin in the eye of God, who discerns the thoughts and intents of the heart. Even ungodly men can discern evil tempers and wrong conduct in believers, of which they themselves often remain unconscious. But God seldom allows those whom he loves the pleasures they sinfully covet.

MHCC: 2Sa 24:10-15

It is well, when a man has sinned, if he has a heart within to smite him for it. If we confess our sins, we may pray in faith that God would forgive them, and take away, by pardoning mercy, that sin which we cast away by sincere repentance. What we make the matter of our pride, it is just in God to take from us, or make bitter to us, and make it our punishment. This must be such a punishment as the people have a large share in, for though it was David's sin that opened the sluice, the sins of the people all contributed to the flood. In this difficulty, David chose a judgment which came immediately from God, whose mercies he knew to be very great, rather than from men, who would have triumphed in the miseries of Israel, and have been thereby hardened in their idolatry. He chose the pestilence; he and his family would be as much exposed to it as the poorest Israelite; and he would continue for a shorter time under the Divine rebuke, however severe it was. The rapid destruction by the pestilence shows how easily God can bring down the proudest sinners, and how much we owe daily to the Divine patience.

MHCC: 2Sa 24:16-17

Perhaps there was more wickedness, especially more pride, and that was the sin now chastised, in Jerusalem than elsewhere, therefore the hand of the destroyer is stretched out upon that city; but the Lord repented him of the evil, changed not his mind, but his way. In the very place where Abraham 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. And in David is the spirit of a true shepherd of the people, offering himself as a sacrifice to God, for the salvation of his subjects.

MHCC: 2Sa 24:18-25

God's encouraging us to offer to him spiritual sacrifices, is an evidence of his reconciling us to himself. David purchased the ground to build the altar. God hates robbery for burnt-offering. Those know not what religion is, who chiefly care to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. For what have we our substance, but to honour God with it; and how can it be better bestowed? See the building of the altar, and the offering proper sacrifices upon it. Burnt-offerings to the glory of God's justice; peace-offerings to the glory of his mercy. Christ is our Altar, our Sacrifice; in him alone we may expect to escape his wrath, and to find favour with God. Death is destroying all around, in so many forms, and so suddenly, that it is madness not to expect and prepare for the close of life.

Matthew Henry: 2Sa 24:1-9

Here we have,

I. The orders which David gave to Joab to number the people of Israel and Judah, 2Sa 24:1, 2Sa 24:2. Two things here seem strange: - 1. The sinfulness of this. What harm was there in it? Did not Moses twice number the people without any crime? Does not political arithmetic come in among the other policies of a prince? Should not the shepherd know the number of his sheep? Does not the Son of David know all his own by name? Might not he make good use of this calculation? What evil has he done, if he do this? Answer, It is certain that it was a sin, and a great sin; but where the evil of it lay is not so certain. (1.) Some think the fault was that he numbered those that were under twenty years old if they were but of stature and strength able to bear arms, and that this was the reason why this account was not enrolled, because it was illegal, 1Ch 27:23, 1Ch 27:24. (2.) Others think the fault was that he did not require the half-shekel, which was to be paid for the service of the sanctuary whenever the people were numbered, as a ransom for their souls, Exo 30:12. (3.) Others think that he did it with a design to impose a tribute upon them for himself, to be put into his treasury, and this by way of poll, so that when he knew their numbers he could tell what it would amount to. But nothing of this appears, nor was David ever a raiser of taxes. (4.) This was the fault, that he had no orders from God to do it, nor was there any occasion for the doing of it. It was a needless trouble both to himself and to his people. (5.) Some think that it was an affront to the ancient promise which God made to Abraham, that his seed should be innumerable as the dust of the earth; it savoured of distrust of that promise, or a design to show that it was not fulfilled in the letter of it. He would number those of whom God had said that they could not be numbered. Those know not what they do that go about to disprove the word of God. (6.) That which was the worst thing in numbering the people was that David did it in the pride of his heart, which was Hezekiah's sin in showing his treasures to the ambassadors. [1.] It was a proud conceit of his own greatness in having the command of so numerous a people, as if their increase, which was to be ascribed purely to the blessing of God, had been owing to any conduct of his own. [2.] It was a proud confidence in his own strength. By publishing among the nations the number of his people, he thought to appear the more formidable, and doubted not that, if he should have any war, he should overpower his enemies with the multitude of his forces, trusting in God only. God judges not of sin as we do. What appears to us harmless, or at least but a small offence, may be a great sin in the eye of God, who sees men's principles, and is a discerner of the thoughts and intents of the heart. But his judgment, we are sure, is according to truth.

2. The spring from which it is here said to arise is yet more strange, 2Sa 24:1. It is not strange that the anger of the Lord should be kindled against Israel. There was cause enough for it. They were unthankful for the blessings of David's government, and strangely drawn in to take part with Absalom first and afterwards with Sheba. We have reason to think that their peace and plenty made them secure and sensual, and that God was therefore displeased with them. But that, in this displeasure, he should move David to number the people is very strange. We are sure that God is not the author of sin; he tempts no man: we are told (1Ch 21:1) that Satan provoked David to number Israel. Satan, as an enemy, suggested it for a sin, as he put it into the heart of Judas to betray Christ. God, as righteous Judge, permitted it, with a design, from this sin of David, to take an occasion to punish Israel for other sins, for which he might justly have punished them without this. But, as before he brought a famine upon them for the sin of Saul, so now a pestilence for the sin of David, that princes may from these instances learn, when the judgments of God are abroad, to suspect that their sins are the ground of the controversy, and may therefore repent and reform themselves, which should have a great influence upon national repentance and reformation, and that people may learn to pray for those in authority, that God would keep them from sin, because, if they sin, the kingdom smarts.

II. The opposition which Joab made to these orders. Even he was aware of David's folly and vain-glory in this design. He observed that David gave no reason for it, only, Number the people, that I may know the number of the people; and therefore he endeavored to divert his pride, and in a much more respectful manner than he had before endeavoured to divert his passion upon the death of Absalom; then he spoke rudely and insolently (2Sa 19:5-7), but now as became him: Now the Lord thy God add unto the people a hundred fold, 2Sa 24:3. There was no occasion to tax them, nor to enlist them, nor to make any distribution of them. They were all easy and happy; and Joab wished both that their number might increase and that the king, though old, might live to see their increase, and have the satisfaction of it. " But why doth my lord the king delight in this thing? What need is there of doing it?" Pauperis est numerare pecus - Leave it to the poor to count their flocks. Especially why should David, who speaks so much of delighting in God and the exercises of devotion, and who, being old, one would think, should have put away childish things, take a pleasure (so he calls it modestly, but he means taking pride) in a thing of this nature? Note, Many things, not in themselves sinful, turn into sin to us by our inordinately delighting in them. Joab was aware of David's vanity herein, but he himself was not. It would be good for us to have a friend that would faithfully admonish us when we say or do any thing proud or vain-glorious, for we often do so and are not ourselves aware of it.

III. The orders executed notwithstanding. The king's word prevailed, 2Sa 24:4. He would have it done; Joab must not gainsay it, lest he be thought to grudge his time and pains in the king's service. It is an unhappiness to great men to have those about them that will aid them and serve them in that which is evil. Joab, according to order, applied himself with some reluctancy to this unpleasing task, and took the captains of the host to help him. They began in the most distant places, in the east first, on the other side Jordan (2Sa 24:5), then they went towards Dan in the north (2Sa 24:6), so to Tyre on the east, and thence to Beersheba in the south, 2Sa 24:7. Above nine months were spent in taking this account, a great deal of trouble and amazement were occasioned by it in the country (2Sa 24:8), and the sum total was, at length, brought to the king at Jerusalem, 2Sa 24:9. Whether the numbers answered David's expectation or no we are not told, nor whether the account fed his pride or mortified it. The people were very many, but, it may be, not so many as he thought they were. They had not increased in Canaan as they had in Egypt, nor were much more than double to what they were when they came into Canaan under Joshua, about 400 years before; yet it is an evidence that Canaan was a very fruitful land that so many thousands were maintained within so narrow a compass.

Matthew Henry: 2Sa 24:10-17

We have here David repenting of the sin and yet punished for it, God repenting of the judgment and David thereby made more penitent.

I. Here is David's penitent reflection upon and confession of his sin in numbering the people. While the thing was in doing, during all those nine months, we do not find that David was sensible of his sin, for had he been so he would have countermanded the orders he had given; but, when the account was finished and laid before him, that very night his conscience was awakened, and he felt the pain of it just then when he promised himself the pleasure of it. When he was about to feast on the satisfaction of the number of his people, it was turned into the gall of asps within him; sense of the sin cast a damp upon the joy, 2Sa 24:10. 1. He was convinced of his sin: His heart smote him before the prophet came to him (I think it should not be read for, 2Sa 24:11, but and, when David was up, so it is in the original), his conscience showed him the evil of what he had done; now that appeared sin, and exceedingly sinful, which before he saw no harm in. He reflected upon it with great regret and his heart reproached him for it. Note, It is a good thing, when a man has sinned, to have a heart within him to smite him for it; it is a good sign of a principle of grace in the heart, and a good step towards repentance and reformation. 2. He confessed it to God and begged earnestly for the forgiveness of it. (1.) He owned that he had sinned, sinned greatly, though to others it might seem no sin at all, or a very little one. True penitents, whose consciences are tender and well informed, see that evil in sin which others do not see. (2.) He owned that he had done foolishly, very foolishly, because he had done it in the pride of his heart; and it was folly for him to be proud of the numbers of his people, when they were God's people, not his, and, as many as they were, God could soon make them fewer. (3.) He cried to God for pardon: I beseech thee, O Lord! take away the iniquity of thy servant. If we confess our sins, we may pray in faith that God will forgive them, and take away, by pardoning mercy, that iniquity which we cast away by sincere repentance.

II. The just and necessary correction which he suffered for this sin. David had been full of tossings to and fro all night under the sense of his sin, having no rest in his bones because of it, and he arose in the morning expecting to hear of God's displeasure against him for what he had done, or designing to speak with Gad his seer concerning it. Gad is called his seer because he had him always at hand to advise with in the things of God, and made use of him as his confessor and counsellor; but God prevented him, and directed the prophet Gad what to say to him (2Sa 24:11), and,

1. Three things are taken for granted, (1.) That David must be corrected for his fault. It is too great a crime, and reflects too much dishonour upon God, to go unpunished, even in David himself. Of the seven things that God hates, pride is the first, Pro 6:17. Note, Those who truly repent of their sins, and have them pardoned are yet often made to smart for them in this world. (2.) The punishment must answer to the sin. He was proud of the judgment he must be chastised with for this sin must be such as will make them fewer. Note, What we make the matter of our pride it is just with God to take from us, or embitter to us, and, some way or other, to make the matter of our punishment. (3.) It must be such a punishment as the people must have a large share in, for God's anger was kindled against Israel, 2Sa 24:1. Though it was David's sin that immediately opened the sluice, the sins of the people all contributed to the deluge.

2. As to the punishment that must be inflicted,

(1.) David is told to choose what rod he will be beaten with, 2Sa 24:12, 2Sa 24:13. His heavenly Father must correct him, but, to show that he does not do it willingly, he gives David leave to make choice whether it shall be by war, famine, or pestilence, three sore judgments, which greatly weaken and diminish a people. God, by putting him thus to his choice, designed, [1.] To humble him the more for his sin, which we would see to be exceedingly sinful when he came to consider each of these judgments as exceedingly dreadful. Or, [2.] To upbraid him with the proud conceit he had of his own sovereignty over Israel. He that is so great a prince begins to think he may have what he will. "Come then,"says God, "which wilt thou have of these three things?"Compare Jer 34:17, I proclaim a liberty for you, but it is such a liberty as this of David's to the sword, to the pestilence, and to the famine; and Jer 15:2, Such as are for death to death. Or [3.] To give him some encouragement under the correction, letting him know that God did not cast him out of communion with himself, but that still his secret was with him, and in afflicting him he considered his frame and what he could best bear. Or [4.] That he might the more patiently bear the rod when it was a rod of his own choosing. The prophet bids him advise with himself, and then tell him what answer he should return to him that sent him. Note, Ministers are sent of God to us, and they must give an account of the success of their embassy. It concerns us therefore to consider what answer they shall return from us, that they may give up their account of us with joy.

(2.) He objects only against the judgments of the sword, and, for the other two, he refers the matter to God, but intimates his choice of the pestilence rather (2Sa 24:14): I am in a great strait; and well he might be when fear, and the pit, and the snare, were before him, and if he escape one, he must inevitably fall into the other, Jer 48:43, Jer 48:44. Note, Sin brings men into straits; wise and good men often distress themselves by their own folly. [1.] He begs that he may not fall into the hand of man. "Whatever comes, let us not flee three months before our enemies; "this would sully all the glory of David's triumphs and give occasion to the enemies of God and Israel to behave themselves proudly. See Deu 32:26, Deu 32:27. "Their tender mercies are cruel; and in three months they will do that damage to the nation which many years will not repair."But, [2.] He casts himself upon God: Let us fall now into the hand of the Lord, for his mercies are great. Men are God's hand (so they are called, Psa 17:14, the sword of his sending), yet there are some judgments which come more immediately from his hand than others, as famine and pestilence, and David refers it to God which of these shall be the scourge, and God chooses the shortest, that he may the sooner testify his being reconciled. But some think that David, by these words, intimates his choice of the pestilence. The land had not yet recovered the famine under which it smarted three years upon the Gibeonites' account, and therefore, "Let us not be corrected with that rod, for that also will be the triumph of our neighbours,"hence we read of the reproach of famine (Eze 36:30); "but if Israel must be diminished, let it be by the pestilence, for that is falling into the hands of the Lord, "who usually inflicted that judgment by the hand of his own immediate servants, the angels, as in the death of the first-born of Egypt. That is a judgment to which David himself, and his own family, lie as open as the meanest subject, but not so either to famine or sword, and therefore David, tenderly conscious of his guilt, chooses that. Sword and famine will devour one as well as another, but, it may be thought, the destroying angel will draw his sword against those who are known to God to be most guilty. This will be of the shortest continuance, and he dreads the thought of lying long under the tokens of God's displeasure. It is a dreadful thing, the apostle says, to fall into the hands of the living God (Heb 10:31), a fearful thing indeed for sinners that have, by their impenitency, shut themselves out from all hope of his mercy. But David, a penitent, dares cast himself into God's hand, knowing he shall find that his mercies are great. Good men, even when they are under God's frowns, yet will entertain no other than good thoughts of him. Though he slay me, yet will I trust in him.

(3.) A pestilence is accordingly sent (2Sa 24:15), which, for the extent of it, spread from Dan to Beersheba, from one end of the kingdom to the other, which showed it to come immediately from God's hand and not from any natural causes. David has his choice; he suffers by miracle, and not by ordinary means. For the continuance of it, it lasted from morning (this very morning on which it was put to David's choice) to the time appointed that is, to the third day (so Mr. Poole), or only to the evening of the first day, the time appointed for the evening sacrifice, so bishop Patrick and others, who reckon that the pestilence lasted but nine hours, and that, in compassion to David, God shortened the time he had first mentioned. The execution the pestilence did was very severe. There died 70,000 men, that were all well, and sick, and dead, in a few hours. What a great cry, may we suppose, was there now throughout all the land of Israel, as there was in Egypt when the first-born were slain! but that was at midnight, this in the daytime, Psa 91:6. See the power of the angels, when God gives them commission, either to save or to destroy. Joab is nine months in passing with his pen, the angel but nine hours in passing with his sword, through all the coasts and corners of the land of Israel. See how easily God can bring down the proudest sinners, and how much we owe daily to the divine patience. David's adultery is punished, for the present, only with the death of one infant, his pride with the death of all those thousands, so much does God hate pride. The number slain amounted to almost half a decimation, 70,000 being about one in twenty. Now, we may suppose, David's flesh trembled for fear of God and he was afraid of his judgments, Psa 119:120.

III. God's gracious relaxation of the judgment, when it began to be inflicted upon Jerusalem (2Sa 24:16): The angel stretched out his hand upon Jerusalem, as if he intended to do greater execution there than any where else, even to destroy it. The country had drunk of the bitter cup, but Jerusalem must drink the dregs. It should seem that was last numbered, and therefore was reserved to be last plagued; perhaps there was more wickedness, especially more pride (and that was the sin now chastised), in Jerusalem than elsewhere, therefore the hand of the destroyer is stretched out upon that; but then the Lord repented him of the evil, changed not his mind, but his way; and said to the destroying angel, It is enough; stay now thy hand, and let mercy rejoice against judgment. Jerusalem shall be spared for the ark's sake, for it is the place God hath chosen to put his name there. See here how ready God is to forgive and how little pleasure he takes in punishing; and let it encourage us to meet him by repentance in the way of his judgments. This was on Mount Moriah. Dr. Lightfoot observes that in the very 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.

IV. David's renewed repentance for his sin upon this occasion, 2Sa 24:17. He saw the angel (God opening his eyes for that purpose), saw his sword stretched out to destroy, a flaming sword, saw him ready to sheath it upon the orders given him to stay proceedings; seeing all this, he spoke, not to the angel (he knew better than to address himself to the servant in the presence of the Master, or to give that honour to the creature which is the Creator's due), but to the Lord, and said, Lo, I have sinned. Note, True penitents, the more they perceive of God's sparing pardoning mercy the more humbled they are for sin and the more resolved against it. They shall be ashamed when I am pacified towards them, Eze 16:63. Observe, 1. How he criminates himself, as if he could never speak ill enough of his own fault: " I have sinned, and I have done wickedly; mine is the crime, and therefore on me be the cross. Let thy hand be against me, and my father's house. I am the sinner, let me be the sufferer;"so willing was he to accept the punishment of his iniquity, though he was worth 10,000 of them. 2. How he intercedes for the people, whose bitter lamentations made his heart to ache, and his ears to tingle: These sheep, what have they done? Done! Why they had done much amiss; it was their sin that provoked God to leave David to himself to do as he did; yet, as becomes a penitent, he is severe upon his own faults, while he extenuates theirs. Most people, when God's judgments are abroad, charge others with being the cause of them, and care not who falls by them, so they can escape. But David's penitent and public spirit was otherwise affected. Let this remind us of the grace of our Lord Jesus, who gave himself for our sins and was willing that God's hand should be against him, that we might escape. The shepherd was smitten that the sheep might be spared.

Matthew Henry: 2Sa 24:18-25

Here is, I. A command sent to David to erect an altar in the place where he saw the angel, 2Sa 24:18. This was to intimate to David, 1. That, upon his repeated submission and humiliation, God was now thoroughly reconciled to him; for, if the Lord had been pleased to kill him, he would not have accepted an offering, and therefore would not have ordered him to build an altar. God's encouraging us to offer to him spiritual sacrifices is a comfortable evidence of his reconciling us to himself. 2. That peace is made between God and sinners by sacrifice, and not otherwise, even by Christ the great propitiation, of whom all the legal sacrifices were types. It is for his sake that the destroying angel is told to stay his hand. 3. That when God's judgments are graciously stayed we ought to acknowledge it with thankfulness to his praise. This altar was to be for thank-offerings. See Isa 12:1.

II. The purchase which David made of the ground in order hereunto. It seems the owner was a Jebusite, Araunah by name, proselyted no doubt to the Jewish religion, though by birth a Gentile, and therefore allowed, not only to dwell among the Israelites, but to have a possession of his own in a city, Lev 25:29, Lev 25:30. The piece of ground was a threshing-floor, a mean place, yet thus dignified - a place of labour, therefore thus dignified. Now,

1. David went in person to the owner, to treat with him. See his justice, that he would not so much as use this place in the present exigence, though the proprietor was an alien, though he himself was a king, and though he had express orders from God to rear an altar there, till he had bought it and paid for it. God hates robbery for burnt-offering. See his humility, how far he was from taking state; though a king, he was now a penitent, and therefore, in token of his self-abasement, he neither sent for Araunah to come to him nor sent another to deal with him, but went himself (2Sa 24:19), and, though it looked like a diminution of himself, he lost no honour by it. Araunah, when he saw him, went and bowed himself to the ground before him 2Sa 24:20. Great men will never be the less respected for their humility, but the more.

2. Araunah, when he understood his business (2Sa 24:21), generously offered him, not only the ground to build his altar on, but oxen for sacrifices, and other things that might be of use to him in the service (2Sa 24:22), and all this gratis, and a good prayer into the bargain: The Lord thy God accept thee! This he did, (1.) Because he had a generous spirit with a great estate. He gave as a king (2Sa 24:23); though an ordinary subject, he had the spirit of a prince. In the Hebrew it is, He gave, even the king to the king, whence it is supposed that Araunah had been king of the Jebusites in that place, or was descended from their royal family, though now a tributary to David. (2.) Because he highly esteemed David, though his conqueror, upon the score of his personal merits, and never thought he could do too much to oblige him. (3.) Because he had an affection for Israel, and earnestly desired that the plague might be stayed; and the honour of its being stayed at his threshing-floor, he would account a valuable consideration for all he now tendered to David. 3. David resolved to pay the full value of it, and did so, 2Sa 24:24. Here were two generous souls well met. Araunah is very willing to give; but David is determined to buy, and for a good reason: he will not offer that to God which costs him nothing. He would not take advantage of the pious Jebusite's generosity. He thanked him, no doubt, for his kind offer, but paid him fifty shekels of silver for the floor and the oxen for the present service, and afterwards 600 shekels of gold for the ground adjoining, to build the temple on. Note, Those know not what religion is whose chief care it is to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. What have we our substance for but to honour God with it? and how can it be better bestowed?

III. The building of the altar, and the offering of the proper sacrifices upon it (2Sa 24:25), burnt-offerings to the glory of God's justice in the execution that had been done, and peace-offerings to the glory of his mercy in the seasonable staying of the process. Hereupon God showed (it is supposed by fire from heaven consuming the sacrifices) that he was entreated for the land, and that it was in mercy that the plague was removed and in token of God's being reconciled both to prince and people. Christ is our altar, our sacrifice; in him alone we may expect to find favour with God, to escape his wrath, and the sword, the flaming sword, of the cherubim who keep the way of the tree of life.

Keil-Delitzsch: 2Sa 24:1-9

"Again the anger of Jehovah was kindled against Israel; and He moved David against them, saying, Go, number Israel and Judah." לחרות ... ויּסף points back to the manifestation of the wrath of God, which Israel had experienced in the three years' famine (2 Samuel 21). Just as that plague had burst upon the land on account of the guilt which rested upon the people, so the kindling of the wrath of God against Israel a second time also presupposes guilt on the part of the nation; and as this is not expressly pointed out, we may seek for it generally in the rebellions of Absalom and Sheba against the divinely established government of David. The subject to " moved "is Jehovah , and the words " against them "point back to Israel . Jehovah instigated David against Israel to the performance of an act which brought down a severe judgment upon the nation. With regard to the idea that God instigates to sin, see the remarks on 1Sa 26:19. In the parallel text of the Chronicles, Satan is mentioned as the tempter to evil, through whom Jehovah had David to number the people.

2Sa 24:2

David entrusted the task to his commander-in-chief Joab. אתּו א¬ªר , " who was with him: "the meaning is, "when he was with him"(David). We are not warranted in attempting any emendations of the text, either by the expression אתּו אשׁר , or by the reading in the Chronicles, העם ועל־שׂרי ("and to the rulers of the people"); for whilst the latter reading may easily be seen to be a simplification founded upon 2Sa 24:4, it is impossible to show how אתּו אשׁר שׂר־החיל , which is supported by all the ancient versions (with the sole exception of the Arabic), could have originated in העם ואל־שׂרי . " Go now through all the tribes of Israel, from Dan to Beersheba (see at Jdg 20:1), and muster the people ." פּקד , to muster or number, as in Num 1:44. The change from the singular שׁוּט to the plural פּקדוּ may be explained very simply, from the fact that, as a matter of course, Joab was not expected to take the census by himself, but with the help of several assistants.

2Sa 24:3

Joab discountenanced the thing: "Jehovah thy God add to the nation, as it is, a hundredfold as many, and may the eyes of my lord the king see it. But why doth my lord the king delight in this thing?"The ו before יוסף stands at the commencement, when what is said contains a sequel to something that has gone before (vid., Ges. §255, 1, a .). The thought to which Joab's words are appended as a sequel, is implied in what David said, "that I may know the number of the people;"and if expressed fully, his words would read somewhat as follows: "If thou hast delight in the greatness of the number of the people, may Jehovah,"etc. Joab evidently saw through the king's intention, and perceived that the numbering of the people could not be of any essential advantage to David's government, and might produce dissatisfaction among the people, and therefore endeavoured to dissuade the king from his purpose. וכהם כּהם , " as they (the Israelites) just are ,"i.e., in this connection, "just as many as there are of them."From a grammatical point of view, כּהם is to be taken as the object to יוסף , as in the parallel passages, Deu 1:11; 2Sa 12:8. Not only did he desire that God would multiply the nation a hundredfold, but that He would do it during the lifetime of David, so that his eyes might be delighted with the immense numbers.

2Sa 24:4-5

But as the king's word prevailed against Joab and against the captains of the army, they (Joab and the other captains) went out to number Israel. יחנוּ , they encamped, i.e., they fixed their headquarters in the open field, because great crowds assembled together. This is only mentioned here in connection with the place where the numbering commenced; but it is to be understood as applying to the other places as well (Thenius). In order to distinguish Aroer from the place of the same name in the Arnon, in the tribe of Reuben (Jos 12:2; Num 32:34, etc.), it is defined more precisely as "the town in the brook-valley of Gad,"i.e., Aroer of Gad before Rabbah (Jos 13:25; Jdg 11:33), in the Wady Nahr Ammân , to the north-east of Ammân (see at Jos 13:25). ועל־יעזר (and to Jazer ): this is a second place of encampment, and the preposition אל is to be explained on the supposition that יבאוּ (they came), which follows, was already in the writer's thoughts. Jazer is probably to be found in the ruins of es Szir , at the source of the Nahr Szir (see at Num 21:32).

2Sa 24:6

"And they came to Gilead ,"i.e., the mountainous district on the two sides of the Jabbok (see at Deu 3:10). The words which follow, viz., "into the land חדשׁי תּחתּים "are quite obscure, and were unintelligible even to the earlier translators. The Septuagint has γῆν Ἐθαὼν Ἀδασαί , or γῆν Θαβασών (also γῆν χεττιείμ ) ἥ ἐστιν Ἀδασαί . Symmachus has τὴν κατωτέραν ὁδόν ; Jonathan לחדשׁי דרומא לארעא ("into the southland Chodshi "); and the Vulgate in terram inferiorem . The singular form תּחתּים , and the fact that we never read of a land called Chodshi , render the conjecture a very probable one that the text is corrupt. But it is no longer possible to discover the correct reading. Ewald imagines that we should read Hermon instead of the unintelligible Chodshi ; but this is not very probable. Böttcher supposes תחתים to be a mistake in writing for ים תּחת , "below the lake,"namely the lake of Gennesareth, which might have been called Chodshi (the new-moon-like), since it had very much the appearance of a crescent when seen from the northern heights. This is ingenious, but incredible. The order of the places named points to the eastern side of the sea of Galilee; for they went thence to Dan-jaan , i.e., the Dan in northern Peraea, mentioned in Gen 14:14, to the south-west of Damascus, at that time probably the extreme north-eastern boundary of the kingdom of David, in the direction towards Syria (see at Gen 14:14): "and round to Sidon,"the extreme north-western boundary of the kingdom.

2Sa 24:7

Thence southwards to the fortress of Zor , i.e., Tyre (see at Jos 19:29), and "into all the towns of the Hivites and Canaanites," i.e., the towns in the tribes of Naphtali, Zebulun, and Issachar, or the (subsequent) province of Galilee, in which the Canaanites had not been exterminated by the Israelites, but had only been made tributary.

2Sa 24:8-9

When they had traversed the whole land, they came back to Jerusalem, at the end of nine months and twenty days, and handed over to the king the number of the people mustered: viz., 800,000 men of Israel fit for military service, drawing the sword, and 500,000 men of Judah. According to the Chronicles (1Ch 21:5), there were 1,100,000 Israelites and 470,000 Judaeans. The numbers are not given by thousands, and therefore are only approximative 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 1Ch 27:4, the result of the census was not inserted in the annals of the kingdom. There is no ground, however, for regarding the numbers as exaggerated, if we only bear in mind that the entire population of a land amounts to about four times the number of those who are fit for military service, and therefore 1,300,000, or even a million and a half, would only represent a total population of five or six millions, - a number which could undoubtedly have been sustained in Palestine, according to thoroughly reliable testimony as to its unusual fertility (see the discussion of this subject at Num 1-4, Pentateuch , pp. 651-57). Still less can we adduce as a proof of exaggeration the fact, that according to 1Ch 27:1-15, David had only an army of 288,000; for it is a well-known fact, that in all lands the army, or number of men in actual service, is, as a rule, much smaller than the total number of those who are capable of bearing arms. According to 1Ch 21:6, the tribes of Levi and Benjamin were not numbered, because, as the chronicler adds, giving his own subjective view, "the word of the king was an abomination to Joab,"or, as it is affirmed in 1Ch 27:4, according to the objective facts, "because the numbering was not completed."It is evident from this, that in consequence of Joab's repugnance to the numbering of the people, he had not hurried with the fulfilment of the kings' command; so that when David saw his own error, he revoked the command before the census was complete, and so the tribe of Benjamin was not numbered at all, the tribe of Levi being of course eo ipso exempt from a census that was taken for the sake of ascertaining the number of men who were capable of bearing arms.

Keil-Delitzsch: 2Sa 24:10-18

David's heart, i.e., his conscience, smote him, after he had numbered the people, or had given orders for the census to be taken. Having now come to a knowledge of his sin, he prayed to the Lord for forgiveness, because he had acted foolishly. The sin consisted chiefly in the self-exaltation which had led to this step (see the introductory remarks).

2Sa 24:11-13

When he rose up in the morning, after he had calmly reflected upon the matter during the night upon his bed, and had been brought to see the folly of his determination, the prophet Gad came to him by the command of God, pointed out to him his fault, and foretold the punishment that would come from God. "Shall seven years of famine come upon thy land, or three months of flight before thine oppressors that they may pursue thee, or shall there be three days of pestilence in thy land? Now mark and see what answer I shall bring to Him that sendeth me."These three verses form one period, in which גד ויּבא (2Sa 24:13) answers as the consequent to וגו דּוד ויּקם in 2Sa 24:11, and the words from יהוה וּדבר ( 2Sa 24:11 ) to ואעשׂה־לּך) (2Sa 24:12) form a circumstantial clause inserted between. וגו יהוה וּדבר י : "and the word of the Lord had taken place (gone forth) to Gad, David's seer, saying, Go ... thus saith Jehovah, I lay upon thee three (things or evils); choose thee one of them that I may do it to thee."Instead of על נטל , to lay upon, we find נטה in the Chronicles, "to turn upon thee."The three things are mentioned first of all in connection with the execution of Gad's commission to the king. Instead of seven years of famine, we find three years in the Chronicles; the Septuagint has also the number three in the passage before us, and apparently it is more in harmony with the connection, viz., three evils to choose from, and each lasting through three divisions of time. But this agreement favours the seven rather than the three, which is open to the suspicion of being intentionally made to conform to the rest. נסך is an infinitive: "thy fleeing,"for that thou fliest before thine enemies. In the Chronicles the last two evils are described more fully, but the thought is not altered in consequence.

2Sa 24:14

David replied, "I am in great trouble. Let us fall into the hand of the Lord, for His mercy is great; but let me not fall into the hand of men."Thus David chose the third judgment, since pestilence comes directly from God. On the other hand, in flight from the enemy, he would have fallen into the hands of men. It is not easy to see, however, how far this could apply to famine; probably inasmuch as it tends more or less to create dependence upon those who are still in possession of the means of life.

2Sa 24:15

God then gave (sent) a pestilence into (upon) Israel, "from the morning till the time of the assembly;"and there died of the people in the whole land (from Dan to Beersheba) seventy thousand men. " From the morning: "on which Gad had foretold the punishment. The meaning of מועד ועד־עת is doubtful. The rendering "to the time appointed," i.e., "till the expiration of the three days,"in support of which the Vulgate ( ad tempus constitutum ) is wrongly appealed to, is precluded not only by the circumstance that, according to 2Sa 24:16, the plague was stayed earlier because God repented Him of the evil, so that it did not last so long as was at first appointed, but also by the grammatical difficulty that מועד עת has no article, and can only be rendered "for an (not for the ) appointed time."We meet with two different explanations in the ancient versions: one in the Septuagint, ἕως ὥρας ἀρίστου , "till the hour of breakfast,"i.e., till the sixth hour of the day, which is the rendering also adopted by the Syriac and Arabic as well as by Kimchi and several of the Rabbins; the other in the Chaldee (Jonathan), "from the time at which the sacrifice is commonly slain until it is consumed."Accordingly Bochart explains מועד את as signifying "the time at which the people came together for evening prayers, about the ninth hour of the day, i.e., the third hour in the afternoon"(vid., Act 3:1). The same view also lies at the foundation of the Vulgate rendering, according to the express statement of Jerome ( traditt. Hebr. in 2 libr. Regum ): "He calls that the time appointed , in which the evening sacrifice was offered."It is true that this meaning of מועד cannot be established by precisely analogous passages, but it may be very easily deduced from the frequent employment of the word to denote the meetings and festivals connected with the worship of God, when it generally stands without an article, as for example in the perfectly analogous מועד יום (Hos 9:5; Lam 2:7, Lam 2:22); whereas it is always written with the article when it is sued in the general sense of a fixed time, and some definite period is referred to.

(Note: The objections brought against this have no force in them, viz., that, according to this view, the section must have been written a long time after the captivity (Clericus and Thenius), and that "the perfectly general expression ' the time of meeting ' could not stand for the time of the afternoon or evening meeting"(Thenius): for the former rests upon the assumption that the daily sacrifice was introduced after the captivity, - an assumption quite at variance with the historical facts; and the latter is overthrown by the simple remark, that the indefinite expression derived its more precise meaning from the legal appointment of the morning and evening sacrifice as times of meeting for the worship of God, inasmuch as the evening meeting was the only one that could be placed in contrast with the morning.)

We must therefore decide in favour of the latter. But if the pestilence did not last a whole day, the number of persons carried off by it (70,000 men) exceeded very considerably the number destroyed by the most violent pestilential epidemics on record, although they have not unfrequently swept off hundreds of thousands in a very brief space of time. But the pestilence burst upon the people in this instance with supernatural strength and violence, that it might be seen at once to be a direct judgment from God.

2Sa 24:16

The general statement as to the divine judgment and its terrible effects is followed by a more minute description of the judgment itself, and the arrest of the plague. "When the destroying angel (' the angel ' is defined immediately afterwards as ' the angel that destroyed the people ') stretched out his hand towards Jerusalem to destroy it, Jehovah repented of the evil (for this expression, see Exo 32:14; Jer 26:13, Jer 26:19, etc.; and for the repentance of God, the remarks on Gen 6:6), and He commanded the angel, Enough! stay now thine hand."This implies that the progress of the pestilence was stayed before Jerusalem, and therefore that Jerusalem itself was spared. "And the angel of Jehovah was at the threshing-floor of Aravnah the Jebusite." These words affirm most distinctly that the destroying angel was visible. According to 2Sa 24:17, David saw him there. The visible appearance of the angel was to exclude every thought of a natural land plague. The appearance of the angel is described more minutely in the Chronicles: David saw him standing by the threshing-floor of Aravnah between heaven and earth with a drawn sword in his hand, stretched out over Jerusalem. The drawn sword was a symbolical representation of the purpose of his coming (see at Num 22:23 and Jos 5:13). The threshing-floor of Aravnah was situated, like all other threshing-floors, outside the city, and upon an eminence, or, according to the more precise statement which follows, to the north-east of Zion, upon Mount Moriah (see at 2Sa 24:25). According to the Chethib of 2Sa 24:16, the name of the owner of the floor was האורנה , of 2Sa 24:18 ארניה , and of 2Sa 24:20 (twice) ארונה . This last form also occurs in 2Sa 24:22, 2Sa 24:23, and 2Sa 24:24, and has been substituted by the Masoretes as the Keri in 2Sa 24:16 and 2Sa 24:18. In the Chronicles, on the other hand, the name is always written ארנן ( Ornan ), and hence in the Septuagint we find Ὄρνα in both texts. "The form ארונה ( Aravnah ) has not a Hebrew stamp, whereas Orna and Ornan are true Hebrew formations. But for this very reason Aravnah appears to be derived from an ancient tradition"(Bertheau).

2Sa 24:17

When David saw the angel, he prayed to the Lord (he and the elders being clothed in mourning costume: Chron.): "Behold, I have sinned, and I have acted perversely; but these, the flock, what have they done? Let Thy hand come upon me and my house."The meaning is: I the shepherd of Thy people have sinned and transgressed, but the nation is innocent; i.e., not indeed free from every kind of blame, but only from the sin which God was punishing by the pestilence. It belongs to the very nature of truly penitential prayer, that the person praying takes all the blame upon himself, acknowledges before God that he alone is deserving of punishment, and does not dwell upon the complicity of others for the sake of palliating his own sin in the sight of God. We must not infer, therefore, from this confession on the part of David, that the people, whilst innocent themselves, had had to atone only for an act of transgression on the part of their king.

2Sa 24:18

David's prayer was heard. The prophet Gad came and said to him by command of Jehovah, "Go up, and erect an altar to the Lord upon the floor of Aravnah the Jebusite."This is all that is communicated here of the word of Jehovah which Gad was to convey to the king; the rest is given afterwards, as is frequently the case, in the course of the subsequent account of the fulfilment of the divine command (2Sa 24:21). David was to build the altar and offer burnt-offerings and supplicatory-offerings upon it, to appease the wrath of Jehovah. The plague would then be averted from Israel.

Keil-Delitzsch: 2Sa 24:19-25

David went up to Aravnah according to the command of God.

2Sa 24:20-21

When Aravnah saw the king coming up to him with his servants ( ויּשׁקף , "he looked out," viz., from the enclosure of the threshing-floor), he came out, bowed low even to the earth, and asked the king what was the occasion of his coming; whereupon David replied, "To buy the floor from thee, to build an altar to the Lord, that the plague may be turned away from the people."

2Sa 24:22-23

Aravnah replied, "Let my lord the king take and offer up what seemeth good unto him: behold (i.e., there thou hast) the ox for the burnt-offering, and the threshing-machine, and the harness of the ox for wood"(i.e., for fuel). הבּקר , the pair of oxen yoked together in front of the threshing-machine. הבּקר כּלי , the wooden yokes . " All this giveth Aravnah, O king, to the king ." המּלך is a vocative, and is simply omitted by the lxx, Vulgate, Syriac, and Arabic, because the translators regarded it as a nominative, which is quite unsuitable, as Aravnah was not a king. When Thenius, on the other hand, objects to this, for the purpose of throwing suspicion upon the passage, that the sentence is thus stamped as part of Aravnah's address to the king, and that in that case the words that follow, "and Aravnah said,"would be altogether superfluous; the former remark is correct enough, for the words "all this giveth Aravnah ... to the king"must form part of what Aravnah said, inasmuch as the remark, "all this gave Aravnah to the king,"if taken as the historian's own words, would be in most glaring contradiction to what follows, where the king is said to have bought the floor and the oxen from Aravnah. And the words that follow ("and Aravnah said") are not superfluous on that account, but simply indicate that Aravnah did not proceed to say the rest in the same breath, but added it after a short pause, as a word which did not directly bear upon the question put by the king. ויּאמר (and he said) is often repeated, where the same person continues speaking (see for example 2Sa 15:4, 2Sa 15:25, 2Sa 15:27). "Jehovah thy God accept thee graciously,"i.e., fulfil the request thou presentest to Him with sacrifice and prayer.

2Sa 24:24

The king did not accept the offer, however, but said, "No; but I will buy it of thee at a price, and will not offer burnt-offerings to the Lord my God without paying for them."Thus David bought the threshing-floor and the oxen for fifty shekels of silver. Instead of this, the Chronicles give "shekels of gold, in weight six hundred."This difference cannot be reconciled by assuming that David paid his fifty shekels in gold coin, which would have been worth as much as six hundred shekels of silver, since gold was worth twelve times as much as silver. For there is nothing about gold shekels in our text; and the words of the Chronicles cannot be interpreted as meaning that the shekels of gold were worth six hundred shekels of silver. No other course is left, therefore, than to assume that the number must be corrupt in one of the texts. Apparently the statement in the Chronicles is the more correct of the two: for if we consider that Abraham paid four hundred shekels of silver for the site of a family burial-place, at a time when the land was very thinly populated, and therefore land must certainly have been much cheaper than it was in David's time, the small sum of fifty shekels of silver (about £6) appears much too low a price; and David would certainly pay at least fifty shekels of gold. But we are not warranted in any case in speaking of the statement in the Chronicles, as Thenius does, as "intentionally exaggerated."This style of criticism, which carries two kinds of weights and measure in its bag, explaining the high numbers in the books of Samuel and Kings as corruptions of the text, and those in the Chronicles as intentional exaggerations on the part of the chronicler, is sufficiently dealt with by the remark of Bertheau, that "this (i.e., the charge of exaggeration) could only be sustained if it were perfectly certain that the chronicler had our present text of the books of Samuel before him at the time."

2Sa 24:25

After acquiring the threshing-floor by purchase, David built an altar to the Lord there, and offered burnt-offerings and supplicatory-offerings ( shelamim : as in Jdg 20:26; Jdg 21:4; 1Sa 13:9) upon it to the Lord. "So Jehovah was entreated, and the plague was turned away from Israel."

This remark brings to a close not only the account of this particular occurrence, but also the book itself; whereas in the Chronicles it is still further stated that Jehovah answered David with fire from heaven, which fell upon the burnt-offering; and that after his prayer had been answered thus, David not only continued to offer sacrifice upon the floor of Aravnah, but also fixed upon it as the site for the temple which was afterwards to be built (1Ch 21:27; 1Ch 22:1); and to this there is appended, in 2Sa 22:2., an account of the preparations which David made for the building of the temple. It is not affirmed in the Chronicles, however, that David fixed upon this place as the site for the future temple in consequence of a revelation from God, but simply that he did this, because he saw that the Lord had answered him there, and because he could not go to Gibeon, where the tabernacle was standing, to seek the Lord there, on account of the sword of the angel, i.e., on account of the pestilence. The command of God build an altar upon the threshing-floor of Aravnah, and offer expiatory sacrifices upon it, when connected with His answering his prayer by turning away the plague, could not fail to be taken as a distinct intimation to David, that the site of this altar was the place where the Lord would henceforth make known His gracious presence to His people; and this hint was quite sufficient to determine the site for the temple which his son Solomon was to build.

Constable: 2Sa 21:1--24:25

VII. SUMMARY ILLUSTRATIONS chs. 21--24

The last major section of the Book of Samuel (2 Sam. 21-24) consists of six separate pericopes that together constitute a conclusion to the whole book (cf. Judg. 17-21). Each pericope emphasizes the theological message of the book.²⁹¹

". . . the final four chapters, far from being a clumsy appendix, offer a highly reflective, theological interpretation of David's whole career adumbrating the messianic hope."²⁹²

The structure of this section too is chiastic.

"A. The Lord's Wrath Against Israel (21:1-14)

B. David's Heroes (21:15-22)

C. David's Song of Praise (22:1-51)

C'. David's Last Words (23:1-7)

B'. David's Mighty Men (23:8-39)

A'. The Lord's Wrath Against Israel (24:1-25)"²⁹³

Constable: 2Sa 24:1-25

F. Pestilence from David's Sin ch. 24

This last section of the book records another occasion on which God withdrew his blessing from Israel this time because of David's sin (cf. 21:1-14). When David stopped trusting in Yahweh for protection and placed his confidence in his military personnel, God sent a serious disease that killed 70,000 men (v. 15).

". . . chapter 24 provides a fitting conclusion to the story of David by calling attention, once more and finally, not only to his ambition and pride, but also to his humility and remorse."³¹⁶

"Every spiritual leader would do well to read this story once a year!"³¹⁷

Constable: 2Sa 24:1-9

1. David's sin of numbering the people 24:1-9

David probably ordered this census about 975 B.C.

"After the revolutions of both Absalom and Sheba it would have been reasonable for David to reassess his military situation against the possibility of similar uprisings or other emergencies."³¹⁸

In support of this hypothesis is the fact that Joab and the army commanders were able to take over nine months to gather the population statistics (v. 8). This suggests a very peaceful condition in Israel that characterized David's later reign but not his earlier reign.

The writer of Chronicles wrote that Satan (perhaps an adversarial neighbor nation since the Heb. word satan means "adversary") moved David to take the census (1 Chron. 21:1). Yet in verse 1 the writer of Samuel said God was responsible. Both were true; God used an adversary to bring judgment on the objects of His anger (cf. Job. 1-2; Acts 2:23).³¹⁹

". . . paradoxically, a divinely-sent affliction can be called a messenger of Satan' (2 Cor 12:7 . . .)."³²⁰

We can identify perhaps four levels of causality in verse 1. God was the final cause, the primary instrumental cause was Satan, the secondary instrumental cause was some hostile human enemies, and David was the efficient cause. The Lord was angry with Israel for some reason. He evidently allowed Satan to stir up hostile enemy forces to threaten David and Israel (cf. Job 1-2). In response to this military threat, David chose to number the people. David's choice was not his only option; he chose to number the people. He sinned because he failed to trust God. The Lord did not force David to sin.

Quite clearly David took the census to determine his military strength. Taking a census did not constitute sin (cf. Exod. 30:11-12; Num. 1:1-2). David's sin was apparently placing confidence in the number of his soldiers rather than in the Lord.

"For the Chronicler in particular [cf. 1 Chron. 27:23-24], . . . the arena of David's transgression appears to be that taking a census impugns the faithfulness of God in the keeping of His promises--a kind of walking by sight instead of by faith."³²¹

"Register" (vv. 2, 4) literally means to "muster" in preparation for battle. Joab proceeded in a counterclockwise direction around Israel.³²² The territory described included but did not extend as far as all the territory that God had promised to Abraham. There appear to have been 800,000 veterans in Israel plus 300,000 recruits (cf. 1 Chron. 21:5). In Judah there was a total of 500,000. The figure of 470,000 in 1 Chronicles 21 probably omitted the Benjamites (cf. 1 Chron. 21:6). Remember that the Hebrew word eleph can mean either "thousand" or "military unit." Here it could very well mean military unit.³²³ The parallel account in 1 Chronicles 21 says that Joab did not number Levi and Benjamin because David's command was abhorrent to Joab (1 Chron. 21:6).

Joab wisely warned David of his folly (v. 3). Even such a man as Joab could see that what David planned to do was wrong. Nevertheless David chose to ignore his counsel (v. 4). He behaved as one who refuses to be accountable to anyone, which was easy for David to do since he was the king. The thing that David had done displeased the Lord, and He struck Israel (1 Chron. 21:7).

Constable: 2Sa 24:10-14

2. David's confession of his guilt 24:10-14

Apparently the census was complete before David acknowledged that he had sinned. Finally guilt for his pride penetrated his heart, and he confessed his sin and asked God for forgiveness (v. 10). This response shows David at his best, as "the man after God's own heart." God graciously gave the king some choice about how He would punish the nation (v. 13). I believe that this is the only instance in Scripture where God gave someone the option of choosing his own punishment. Because David was the head of the nation his actions affected all Israel as well as himself personally. David's choice was whether he wanted a long, mild punishment or a short, intense one. He chose to leave the punishment in God's hands because he had learned that God is merciful (v. 14).

"War would place the nation at the mercy of its enemies: famine would make it dependent on corn-merchants, who might greatly aggravate the misery of scarcity: only in the pestilence--some form of plague sudden and mysterious in its attack, and baffling the medical knowledge of the time--would the punishment come directly from God, and depend immediately upon His Will."³²⁴

The rabbis assumed that David's reasoning was as follows.

"If I choose famine the people will say that I chose something which will affect them and not me, for I shall be well supplied with food; if I choose war, they will say that the king is well protected; let me choose pestilence, before which all are equal."³²⁵

Constable: 2Sa 24:15-17

3. David's punishment 24:15-17

An angelic messenger from God again brought death to many people throughout all Israel (cf. Exod. 12:23). The Angel of the Lord may have been the preincarnate Christ, but he could have simply been an angelic messenger whom God sent.³²⁶ Evidently God gave David the ability to see the angel who was killing the people as the angel entered Jerusalem prepared to kill more innocent victims of David's sin there (v. 17; cf. 2 Kings 6:17). David asked God to have mercy on the people since he was the sinner responsible for the punishment. He failed to appreciate the extent of the effects of his act when he ordered the census. Note David's shepherd heart in his reference to his people as "sheep" (v. 17).

"His is even willing to suffer (die?) for the sake of the sheep (v. 17)!"³²⁷

"Wanting more land and more people to rule, David finds himself with 70,000 fewer subjects."³²⁸

"Sin is really a selfish act. It's all about bringing ourselves pleasure caring little about the toll it will take on someone else."³²⁹

Constable: 2Sa 24:18-25

4. David's repentance 24:18-25

David proceeded to offer sacrifices in response to Gad's instructions (v. 18). David needed to commit himself again to God (the burnt offering) and to renew his fellowship with God (the peace offering, v. 25). God instructed him to present these sacrifices at the place where He had shown mercy (v. 16). David willingly obeyed (v. 19).

Araunah (Ornan, 1 Chron. 21) was a native Jebusite so probably his land had never been sanctified (set apart) to Yahweh as other Israelite land had (cf. v. 23; note "Yahweh your God"). David purchased the threshing floor for one and one-quarter pounds of silver. He insisted on purchasing the threshing floor because a sacrifice that costs nothing is no sacrifice at all (cf. Mark 12:43-44). The incident recalls Abraham's purchase of the cave of Machpelah from Ephron the Hittite (Gen. 23:3-15), and it anticipates King Omri's purchase of a hill on which he built another capital, Samaria (1 Kings 16:23-24). The situations involving Abraham and David were both desperate. This spot was to become the site of Solomon's temple.

"At the same site where Abraham once held a knife over his son (Gen. 22:1-19), David sees the angel of the Lord with sword ready to plunge into Jerusalem. In both cases death is averted by sacrifice. The temple is established there as the place where Israel was perpetually reminded that without the shedding of blood there is no remission of sin (Heb. 9:22). Death for Isaac and for David's Jerusalem was averted because the sword of divine justice would ultimately find its mark in the Son of God (John 19:33)."³³⁰

"Small wonder, then, that the NT should begin with a record of the genealogy of Jesus Christ the son of David, the son of Abraham. . .'"³³¹

The writer probably recorded this incident not only because it accounts for the origin of the site of Solomon's temple, but because it illustrates a basic theological truth taught throughout the book. Whenever someone whom God has chosen for special blessing sins he or she becomes the target of God's discipline, and he or she also becomes a channel of judgment to others. Only repentance will turn the situation around. When David agreed to obey God's will revealed through Gad, he began at once to become a source of blessing again.

"No one need aspire to leadership in the work of God who is not prepared to pay a price greater than his contemporaries and colleagues are willing to pay. True leadership always exacts a heavy toll on the whole man, and the more effective the leadership is, the higher the price to be paid."³³²

Much blessing came to Israel through the land David bought from Araunah the Jebusite. The fact that it was a threshing floor is interesting, too, since people threshed the blessing of fertility.

As mentioned previously, the writer composed this last major section of Samuel (chs. 21-24) in a chiastic structure. Here is a similar diagram of it.

A Famine from Saul's sin 21:1-4 (narrative)

B Military heroes and victories 21:15-22 (list)

C David's psalm praise of God ch. 22 (poem)

C' David's tribute in praise of God 23:1-7 (poem)

B' Military heroes and victories 23:8-39 (list)

A' Pestilence from David's sin ch. 24 (narrative)

Hebrew writers often used this chiastic literary structure to unify several different parts around one central concept. Here the center is quite clearly Yahweh. Praise of God reflects a right relationship to Him. This relationship results in blessing (strength, victories, etc.). When one is unfaithful to God, the result is judgment, famine, and pestilence.

Within each of these six final sections there is also a conflict. Saul and his sons conflict with David and Mephibosheth (21:1-14). The Philistine giants conflict with David's warriors (21:15-22). Evil and arrogant enemies of God conflict with righteous covenant-keepers (ch. 22). The blessed conflict with the worthless (23:1-7). Israel's enemies conflict with David's men (23:8-39). Finally David conflicts with Joab and Araunah (ch. 24).

All of Saul's sons perished except Mephibosheth because Mephibosheth, Jonathan's son, was in covenant relationship to David, a covenant-keeping son of Yahweh. The Philistine giants perished because God was with David. David's psalm recalls Hannah's psalm (1 Sam. 2:1-10). In both of these prayers the contrast between the arrogant and the humble before God stands out. David received the Davidic Covenant because of God's sovereign choice and David's typical obedience. God raised up and empowered many mighty men because David walked before God submissively. The nation suffered when David got away from God but prospered when he got right with God.

Guzik: 2Sa 24:1-25

2 Samuel 24 - David and the Census

David commands a census to be taken.

1. (1-2) David is moved to take a census.

Again the anger of the LORD was aroused against Israel, and He moved David against them to say, "Go, number Israel and Judah." So the king said to Joab the commander of the army who was with him, "Now go throughout all the tribes of Israel, from Dan to Beersheba, and count the people, that I may know the number of the people."

a. The anger of the LORD was aroused against Israel, and He moved David: The translators of the New King James Version believe that "He" in this sentence applies to God, because they capitalize it. Yet 1 Chronicles 21:1 tells us, Now Satan stood up against Israel, and moved David to number Israel. The best explanation is that Satan moved David and is the "he" of 2 Samuel 24:1. Yet the LORD expressly allowed it as a chastisement against David.

i. "Now the 'he' there, we assume would be the Lord. But as we find out in 1 Chronicles, chapter one, it was Satan that moved David's heart, to the numbering of the people. So God opened the door, and allowed Satan to move in and tempt David." (Smith)

Go, number Israel and Judah: This was dangerous because of a principle stated in Exodus 30:12: When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the LORD, when you number them, that there may be no plague among them when you number them.

i. The principle of Exodus 30:12 speaks to God's ownership of His people. In the thinking of these ancient cultures, a man only had the right to count or number what belonged to him. Israel didn't belong to David; Israel belonged to God. It was up to the LORD to command a counting, and if David counted he should only do it at God's command and receiving ransom money to "atone" for the counting.

2. (3-4) Joab objects to the census.

And Joab said to the king, "Now may the LORD your God add to the people a hundred times more than there are, and may the eyes of my lord the king see it. But why does my lord the king desire this thing?" Nevertheless the king's word prevailed against Joab and against the captains of the army. Therefore Joab and the captains of the army went out from the presence of the king to count the people of Israel.

a. Why does my lord the king desire this thing? Joab wasn't afraid to speak to David when he thought the king was wrong. With the best interest of both David and Israel in mind, Joab tactfully asked David to reconsider this foolish desire to count the nation.

i. Joab also hints at the motive behind the counting - pride in David. The this thing that David desired was the increase of the nation, and he perhaps wanted to measure the size of his army to know if he had enough force to conquer a neighboring nation. "He did it out of curiosity and creature-confidence." (Trapp)

So late in his reign, David was tempted to take some of the glory in himself. He looked at how Israel had grown and prospered during his reign - it was remarkable indeed. The count was a way to take credit to himself. "The spirit of vainglory in numbers had taken possession of the people and the king, and there was a tendency to trust in numbers and forget God." (Morgan)

Nevertheless the king's word prevailed against Joab and against the captains of the army: It wasn't only Joab who tried to tell David not to do this - the captains of the army also warned David not to count the soldiers in Israel. But David did so anyway.

(5-9) The census is taken.

And they crossed over the Jordan and camped in Aroer, on the right side of the town which is in the midst of the ravine of Gad, and toward Jazer. Then they came to Gilead and to the land of Tahtim Hodshi; they came to Dan Jaan and around to Sidon; and they came to the stronghold of Tyre and to all the cities of the Hivites and the Canaanites. Then they went out to South Judah as far as Beersheba. So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. Then Joab gave the sum of the number of the people to the king. And there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.

a. When they had gone through all the land: It took almost 10 months to complete the census. David should have called off this foolish census during the ten months, but he didn't.

Joab gave the sum of the number of the people to the king: he results showed that there were 1,300,000 fighting men among the twelve tribes, reflecting an estimated total population of about 6 million in Israel.

i. "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." (Clarke)

"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." (Clarke)

David's guilt and God's punishment.

1. (10) David knows that he has done wrong in numbering the people.

And David's heart condemned him after he had numbered the people. So David said to the LORD, "I have sinned greatly in what I have done; but now, I pray, O LORD, take away the iniquity of Your servant, for I have done very foolishly."

a. David's heart condemned him: The man after God's heart was not sinless, but had a heart sensitive to sin when it was committed. David kept a short account with God.

Take away the iniquity of Your servant, for I have done very foolishly: David now saw the pride and vainglory that prompted him to do such a foolish thing.

2. (11-13) David is allowed to choose his judgment.

Now when David arose in the morning, the word of the LORD came to the prophet Gad, David's seer, saying, "Go and tell David, 'Thus says the LORD: "I offer you three things; choose one of them for yourself, that I may do it to you."' " So Gad came to David and told him; and he said to him, "Shall seven years of famine come to you in your land? Or shall you flee three months before your enemies, while they pursue you? Or shall there be three days' plague in your land? Now consider and see what answer I should take back to Him who sent me."

a. I offer you three things: God used David's sin and the resulting chastisement to reveal David's heart and wisdom. His choice of the following three options would test David:

· Seven years of famine: This would surely be the death of some in Israel, but the wealthy and resourceful would survive. Israel would have to depend on neighboring nations for food

· Flee three months before your enemies: This would be the death of some in Israel, but mostly only of soldiers. Israel would have to contend with enemies among neighboring nations

· Three days' plague in your land: This would be the death of some in Israel, but anyone could be struck by this plague - rich or poor, influential or anonymous, royalty or common

Now consider and see what answer I should take back to Him who sent me: God wanted David to use the prophet as a mediator, and to answer to the prophet instead of directly to God.

(14) David chooses the three days of plague.

And David said to Gad, "I am in great distress. Please let us fall into the hand of the LORD, for His mercies are great; but do not let me fall into the hand of man."

a. Please let me fall into the hand of the LORD: This meant that David chose the three days of plague. In the other two options the king and his family could be insulated against the danger, but David knew that he had to expose himself to the chastisement of God.

i. "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 his household were exposed equally with the meanest of his subjects." (Clarke)

Do not let me fall into the hand of man: This meant that David chose the three days of plague. In the other two options, Israel would either be at the mercy of neighbors (as in the famine) or attacked by enemies. David knew that God is far more merciful and gracious than man is.

4. (15-17) The plague of destruction hits Israel severely.

So the LORD sent a plague upon Israel from the morning till the appointed time. From Dan to Beersheba seventy thousand men of the people died. And when the angel stretched out His hand over Jerusalem to destroy it, the LORD relented from the destruction, and said to the angel who was destroying the people, "It is enough; now restrain your hand." And the angel of the LORD was by the threshing floor of Araunah the Jebusite. Then David spoke to the LORD when he saw the angel who was striking the people, and said, "Surely I have sinned, and I have done wickedly; but these sheep, what have they done? Let Your hand, I pray, be against me and against my father's house."

a. Seventy thousand men of the people died: This was a great calamity upon Israel - a devastating plague striking this many in such a short period of time.

The LORD relented from the destruction: This justified David's wisdom in leaving himself in God's hands. He could not trust man to relent from destruction.

Let Your hand, I pray, be against me and against my father's house: Like a true shepherd, David asked that the punishment be upon him and his own household. Having another purpose to accomplish, God did not accept David's offer.

David builds an altar.

1. (18-21) David instructed to erect an altar on the threshing floor of Araunah.

And Gad came that day to David and said to him, "Go up, erect an altar to the LORD on the threshing floor of Araunah the Jebusite." So David, according to the word of Gad, went up as the LORD commanded. Now Araunah looked, and saw the king and his servants coming toward him. So Araunah went out and bowed before the king with his face to the ground. Then Araunah said, "Why has my lord the king come to his servant?" And David said, "To buy the threshing floor from you, to build an altar to the LORD, that the plague may be withdrawn from the people."

a. Erect an altar to the LORD on the threshing floor of Araunah the Jebusite: This is where David met the Angel of the LORD, and where God relented from the plague before it came upon Jerusalem. Now God wanted David to meet Him there in worship.

i. "Threshing floors were usually on a height, in order to catch every breeze; some area to the north of David's city is indicated" (Baldwin)

The threshing floor of Araunah had both rich history and a rich future. 2 Chronicles 3:1 tells us that the threshing floor of Araunah was on Mount Moriah; the same hill where Abraham offered Isaac (Genesis 22:2), and the same set of hills where Jesus died on the cross (Genesis 22:14).

b. To buy the threshing floor from you, to build an altar to the LORD: David wanted to transform this place where chaff was separated from wheat into a place of sacrifice and worship. It would remain a place of sacrifice and worship, because this land purchased by David became the site of Solomon's temple (1 Chronicles 21:28-22:5).

(22-24) Refusing the gift of Araunah, David buys the threshing floor.

Now Araunah said to David, "Let my lord the king take and offer up whatever seems good to him. Look, here are oxen for burnt sacrifice, and threshing implements and the yokes of the oxen for wood. All these, O king, Araunah has given to the king." And Araunah said to the king, "May the LORD your God accept you." Then the king said to Araunah, "No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver.

a. Let my lord the king take and offer up whatever seems good to him: Araunah had a good, generous heart and wanted to give David anything he wanted.

i. "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." (Clarke)

I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing: David knew that it would not be a gift nor a sacrifice unto the LORD if it did not cost him something. He didn't look for the cheapest way possible to please God.

i. "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." (Clarke)

"Where there is true, strong love to Jesus, it will cost us something. Love is the costliest of all undertakings . . . But what shall we mind if we gain Christ? You cannot give up for Him without regaining everything you have renounced, but purified and transfigured." (Meyer)

3. (25) David's altar and sacrifice.

And David built there an altar to the LORD, and offered burnt offerings and peace offerings. So the LORD heeded the prayers for the land, and the plague was withdrawn from Israel.

And offered burnt offerings and peace offerings: This shows that David understood that the death of the 70,000 in Israel in the plague did not atone for his and Israel's sin. Atonement could only be made through the blood of an approved substitute.

i. Burnt offerings were to atone for sin; peace offerings were to enjoy fellowship with God. This shows us from beginning to end, David's life was marked by fellowship with God.

"We finally see the man after God's own heart turning the occasion of his sin and its punishment into an occasion of worship." (Morgan)

So the LORD heeded the prayers for the land: 1 Chronicles 21:26 tells us that God showed His acceptance of David's sacrifice by consuming it with fire from heaven. God honored David's desire to be right and to fellowship with God by answering with Divine blessing from heaven. So it always is when God's children draw near to their God and Father for cleansing and fellowship.

© 2002 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 2Sa 24:9

2. 2 Samuel 24:9 gives the total population for Israel as 800,000, whereas 1 Chronicles 21:5 says it was 1,100,000.

(Category: misunderstood the historical context or misunderstood the author's intent)

There are a number of ways to understand not only this problem but the next challenge as well, since they both refer to the same passages and to the same census.

It is possible that the differences between the two accounts are related to the unofficial and incomplete nature of the census (which will be discussed later), or that the book of Samuel presents rounded numbers, particularly for Judah.

The more likely answer, however, is that one census includes categories of men that the other excludes. It is quite conceivable that the 1 Chronicles 21:5 figure included all the available men of fighting age, whether battle-seasoned or not, whereas the 2 Samuel 24:9 account is speaking only of those who were ready for battle. Joab's report in 2 Samuel 24 uses the word 'is hayil, which is translated as "mighty men", or battle-seasoned troops, and refers to them numbering 800,000 veterans. It is reasonable that there were an additional 300,000 men of military age kept in the reserves, but not yet involved in field combat. The two groups would therefore make up the 1,100,000 men in the 1 Chronicles 21 account which does not employ the Hebrew term 'is hayil to describe them.

(Archer 1982:188-189 and Light of Life II 1992:189-190)

3. 2 Samuel 24:9 gives the round figure Of 500,000 fighting men in Judah, which was 30,000 more than the corresponding item in 1 Chronicles 21:5.

(Category: misunderstood the historical context)

Observe that 1 Chronicles 21:6 clearly states that Joab did not complete the numbering, as he had not yet taken a census of the tribe of Benjamin, nor that of Levi's either, due to the fact that David came under conviction about completing the census at all. Thus the different numbers indicate the inclusion or exclusion of particular unspecified groups in the nation. We find another reference to this in 1 Chronicles 27:23-24 where it states that David did not include those twenty years old and younger, and that since Joab did not finish the census the number was not recorded in King David's Chronicle.

The procedure for conducting the census had been to start with the trans-Jordanian tribes (2 Samuel 24:5) and then shift to the northern most tribe of Dan and work southward towards Jerusalem (verse 7). The numbering of Benjamin, therefore, would have come last. Hence Benjamin would not be included with the total for Israel or of that for Judah, either. In the case of 2 Samuel 24, the figure for Judah included the already known figure of 30,000 troops mustered by Benjamin. Hence the total of 500,000 included the Benjamite contingent.

Observe that after the division of the United Kingdom into the North and the South following the death of Solomon in 930 BC, most of the Benjamites remained loyal to the dynasty of David and constituted (along with Simeon to the south) the kingdom of Judah. Hence it was reasonable to include Benjamin with Judah and Simeon in the sub-total figure of 500,000, even though Joab may not have itemized it in the first report he gave to David (1 Chronicles 21:5). Therefore the completed grand total of fighting forces available to David for military service was 1,600,000 (1,100,000 of Israel, 470,000 of Judah-Simeon, and 30,000 of Benjamin).

(Archer 1982:188-189 and Light of Life II 1992:189)

Contradiction: 2Sa 24:13

4. 2 Samuel 24:13 mentions that there will be seven years of famine whereas 1 Chronicles 21:12 mentions only three.

(Category: misunderstood the author's intent, and misunderstood the wording)

There are two ways to look at this. The first is to assume that the author of 1 Chronicles emphasized the three-year period in which the famine was to be most intense, whereas the author of 2 Samuel includes the two years prior to and after this period, during which the famine worsened and lessened respectively.

Another solution can be noticed by observing the usage of words in each passage. When you compare the two passages you will note that the wording is significantly different in 1 Chronicles 21 from that found in a 2 Samuel 24. In 2 Samuel 24:13 the question is "shell seven years of famine come to you?" In 1 Chronicles 21:12 we find an alternative imperative, "take for yourself either three years of famine..." From this we may reasonably conclude that 2 Samuel records the first approach of the prophet Gad to David, in which the alternative prospect was seven years; whereas the Chronicles account gives us the second and final approach of Nathan to the King, in which the Lord (doubtless in response to David's earnest entreaty in private prayer) reduced the severity of that grim alternative to three years rather than an entire span of seven. As it turned out, however, David opted for God's third preference, and thereby received three days of severe pestilence, resulting in the deaths of 70,000 men in Israel.

(Archer 1982:189-190 and Light of Life II 1992:190)

Critics Ask: 2Sa 24:1

2 SAMUEL 24:1 —How can this passage claim that God moved David to number Israel when 1 Chronicles 21:1 claims that it was Satan?

PROBLEM: This passage reports the sin of David in numbering the people of Israel and Judah. Verse one affirms that God moved David to number the people. However, according to 1 Chronicles 21:1 , it was Satan who moved David to number the people. Who was responsible for prompting David to act?

SOLUTION: Both statements are true. Although it was Satan who immediately incited David, ultimately it was God who permitted Satan to carry out this provocation. Although it was Satan’s design to destroy David and the people of God, it was God’s purpose to humble David and the people and teach them a valuable spiritual lesson. This situation is quite similar to the first two chapters of Job in which both God and Satan are involved in the suffering of Job. Similarly, both God and Satan are involved in the crucifixion. Satan’s purpose was to destroy the Son of God ( John 13:2 ; 1 Cor 2:8 ). God’s purpose was to redeem humankind by the death of His Son ( Acts 2:14- 39 ).   

Critics Ask: 2Sa 24:9

2 SAMUEL 24:9 —Why do the numbers of men recorded in 2 Samuel 24:9 and in 1 Chronicles 21:5-6 disagree?

PROBLEM: When David was moved to number the people of Israel and Judah, he sent Joab to carry out the task. According to the report in 2 Samuel 24:9 , the number of the men of valor in Israel was 800,000, and the number of the men of valor in Judah was 500,000. However, according to 1 Chronicles 21:5-6 , the number of the men who drew the sword in Israel was 1,100,000, and the number of the men who drew the sword in Judah was 470,000. Which of these calculations is correct?

SOLUTION: This discrepancy involves the difference in who was included in each report. In the report in 2 Samuel, the number of men of valor who drew the sword was 800,000, but did not include the standing army of 288,000 described in 1 Chronicles 27:1-15 , or the 12,000 specifically attached to Jerusalem described in 2 Chronicles 1:14 . Including these figures gives the grand total of 1,100,000 men of valor who composed the entire army of the men of Israel. The figure of 470,000 in 1 Chronicles 21 did not include the 30,000 men of the standing army of Judah mentioned in 2 Samuel 6:1 . This is evident from the fact that the Chronicler points out that Joab did not complete the counting of the men of Judah ( 1 Chron. 21:6 ). Both calculations are correct according to the groups which were included and excluded from each report.   

Critics Ask: 2Sa 24:13

2 SAMUEL 24:13 —Why are the numbers of the years of the famine different from those in 1 Chronicles 21 ?

PROBLEM: God spoke to Gad and instructed him to offer David three alternative punishments for his sin. According to 2 Samuel 24:13 , the famine was to be seven years. However, according to 1 Chronicles 21:12 , the famine was to be three years. Which one of these is correct?

SOLUTION: There are two possible ways to reconcile these accounts. Some commentators propose that the prophet Gad actually confronted David on two occasions. This proposal is based on the difference in language used to present the alternatives to David. In the 2 Samuel passage, Gad presents the alternatives as a question, “Shall seven years of famine come to you in your land” (v. 13 ). In the 1 Chronicles passage the alternatives are presented more along the lines of a command, “Choose for yourself, either three years of famine, or three months to be defeated” (vv. 11-12 ). Those who offer this solution assume that perhaps the 2 Samuel passage records the first encounter of Gad and David in which the alternatives are presented for David’s consideration, and that after some fasting and prayer, Gad returned for David’s decision by which time God had reduced the duration of the famine from seven to three years in response to David’s supplication.

Another group of commentators suggests that the record in 2 Samuel is a copyist error. They point out that there are more reliable manuscripts which preserve the number “three” for the duration of the famine and that the NIV has employed this manuscript reading in its translation.   

Critics Ask: 2Sa 24:14

2 SAMUEL 24:14 —Is it fearful to fall into the hands of God?

PROBLEM: David here implies that it is not fearful to fall into the hands of the living God. In fact, he chooses it over all other options. At the same time, the writer of Hebrews declares that “It is a fearful thing to fall into the hands of the living God” ( Heb. 10:31 ).

SOLUTION: The two passages are speaking of two different conditions. In David’s case, it was a matter of choosing his own punishment for his self-acknowledged sin. The Hebrews passage speaks of those who, far from being repentant, had sinned “willfully” after having “received the knowledge of the truth” (v. 26 ). In brief, whether it is fearful or not will depend on the condition of the person who falls into God’s hands.   

IT IS FEARFUL FOR: IT IS NOT FEARFUL FOR:   

The sinner The righteous   

The unrepentant The repentant   

The unfaithful The faithful   

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 24 (Chapter Introduction)

Overview

2Sa 24:1, David, tempted by Satan, forces Joab to number the people; 2Sa 24:5, The captains, in nine months and twenty days, bring the muster of thirteen hundred thousand fighting men; 2Sa 24:10, David repents, and having three plagues propounded by God, chooses the three days’ pestilence; 2Sa 24:15, After the death of three score and ten thousand, David by prayer prevents the destruction of Jerusalem; 2Sa 24:18, David, by God’s direction, purchases Araunah’s threshing floor; where having sacrificed, the plague stays.

Poole: 2 Samuel 24 (Chapter Introduction)

SAMUEL CHAPTER 24

David, tempted by Satan, forceth Joab to number the people; who are thirteen hundred thousand fighting men, 2Sa 24:1-9 . David acknowledgeth his sin in it: having three judgments propounded by God, he is in great distress, and chooseth the pestilence; of which seventy thousand men die, 2Sa 24:10-15 . David by his humiliation preventeth the destruction of Jerusalem, 2Sa 24:16,17 . He by Gad’ s direction and order from God purchaseth Araunah’ s threshing-floor to build an altar there; on which having sacrificed, the plague stayeth, 2Sa 24:18-25 .

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 24 (Chapter Introduction)

(2Sa 24:1-9) David numbers the people.

(2Sa 24:10-15) He chooses the pestilence.

(2Sa 24:16, 2Sa 24:17) The staying the pestilence.

(2Sa 24:18-25) David's sacrifice, The plague removed.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 24 (Chapter Introduction)

The last words of David, which we read in the chapter before, were admirably good, but in this chapter we read of some of his last works, which were none of the best; yet he repented, and did his first works again, and so he finished well. We have here, I. His sin, which was numbering the people in the pride of his heart (2Sa 24:1-9). II. His conviction of the sin, and repentance for it (2Sa 24:10). III. The judgment inflicted upon him for it (2Sa 24:11-15). IV. The staying of the judgment (2Sa 24:16, 2Sa 24:17). V. The erecting of an altar in token of God's reconciliation to him and his people (2Sa 24:18-25).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 24 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 24

In this chapter an account is given of David's numbering of the people, 2Sa 24:1; of the sense he had of his sin, and of his acknowledgment of it; and of the Lord's displeasure at it, who sent the prophet Gad to him, to propose three things to him, one of which he was to choose as a punishment for it, 2Sa 24:10; when he chose the pestilence, which carried off a great number of the people, 2Sa 24:14; and David was directed to build an altar to the Lord in the threshingfloor of Araunah the Jebusite, with whom he agreed for it, and built one on it, and offered upon it, and so the plague was stayed, 2Sa 24:18.