2 Samuel 24

Chap. XXIV. Vers 1—25. David numbers the people; is punished, and makes atonement.—‘The anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel.” According to this text, Israel had previously offended the Lord, and he moved David to cense [censure] against a people, he doth in his providence raise up enemies, to bring [them] under punishment. But God was not here the exciting cause, “he tempteth no man” to sin against him; yet his providence may be so arranged as to permit men to sin. In this case, we are told, in the parallel text of Chronicles, that Satan, not perhaps the prince of infernal spirits, but some adversary of Israel’s peace and of David’s comfort, stood up to give this evil counsel, and prevailed.

In this, David was certainly and highly to blame; yet it has been much debated wherein [his] sin consisted. Surely not in the simple act of numbering his army, for he had done this without blame but a few years before, when he went against Absalom. Indeed the law had provided for this, by ordering a certain tax to be paid on such occasions. Some therefore think it was the neglect of paying this duty, which was half a shekel (about twenty-nine cents) for each person; and this is expressly said to be “to prevent any plague among them.” ((Exodus 30:12).) Now, as a plague of a dreadful nature did appear among the people, it may fairly be inferred, that this price of redemption had been neglected. But this probably was not all; actions are weighed by their motives, and he himself suspected something wrong in this design, by his inquiry, “‘Why doth my lord the king delight in this thing?”’ And David himself had no sooner accomplished his object, (which, indeed, was not wholly accomplished,) than he said, “I have sinned—I have done foolishly.”

This was a public act, however, and must be publicly cor[rected]. Years more famine, three months defeat, or three days’ pestilence. David, in this instance, acted wisely. He said, “Let us fall now into the hand of the Lord, for his mercies are great, and let me not fall into the hand of man.” He judged rightly; heavy as the judgment was, the victims were less than one in 20,000 of the people: the plague did not reach the metropolis, and probably lasted little more than two whole days. An angel was employed to inflict this judgment, and it is undoubtedly the doctrine of Scripture, that angels are employed as the messengers of divine judgments, as well as mercies, as we shall see more particularly in the opening of the book of Job.

This angel was rendered visible to David, but others only saw the effect; their friends sickened, drooped, and David, desirous to offer an atonement on this occasion, on the threshing-floor of Araunah, where the angel appeared, and as directed by Gad the prophet, buys the ground of Araunah, descendant of the kings of Jebus, (or Jerusalem,) though now evidently, from his language, a proselyte to the worship of Jehovah. These things—the ground, the cattle, and the wood—did Araunah, (formerly a king) give unto the king; that is, David, and said, “The Lord thy God accept thee!” David, however, unwilling to offer unto God what cost him nothing, insisted upon [buying] the ground, which having purchased, he sacrificed, and the plague was wholly stayed; and upon this spot, which evidently belonged to mount Moriah, was the temple afterwards erected by Solomon, by divine command.

Upon these important facts, many are the practical inferences which we might raise. We shall only name one. All national judgments, as well as personal afflictions, should lead us to a throne of grace, where we should seek mercy alone through the divinely-constituted atonement: this is a fundamental truth of both Testaments, whereon both the Jewish and Christian church are built.

Notes on the verses

Chap. XXIV. Ver. 1. He moved.—Many learned men think that the name of Jehovah should not be considered as the nominative to this verb. Bishop Horne (among others), reads, “The anger of the Lord was kindled against Israel, and ONE (namely, the adversary mentioned in Chronicles) moved David,” &c.; or, to the same effect, “David was excited by some one, saying.” (See ch. xv. 31.) Dr. Boothroyd renders the text, “The anger of the Lord was excited against Israel, BECAUSE an adversary stood up and moved David,” &c.

Ver. 6. The land of Tahtim-hodshi.—See Margin: probably the country east of Gilead, which Saul had taken from the Hagarenes, 1 Chron. ver. 10. Joab and his assistants began by numbering the inhabitants of the country, to the east of Jordan; thence they proceeded to the northern part of the land in the borders of Zidon and Tyre and passing through the regions to the west of Jordan, they numbered all the men capable of bearing arms, (except the Levites and Benjamites;) having spent almost ten months in accomplishing it.—T. Scott.

Ver. 8. The stronghold of Tyre.—The old city, built on the mainland. See Calmet.

Ver. 9. The number of people are stated to be—Here in Samuel. 1 Chron. xxi. 5. 800,000 Israel - 1,100,000 Total — 1,300,000 Total 1,570,000 Some attribute these differences to the errors of transcribers, we think it far more probable that two accounts were delivered in; that in Samuel, at the end of nine months and twenty days; the other some time subsequent when Joab had proceeded with the numbering a little farther; though after all, the tribes of Levi and Benjamin were never counted; “for the king’s word was abominable to Joab,” (1 Chronicles 21:6). In the parallel place in Chronicles, the men of Israel are said to be 1,100,000, and the men of Judah 470,000: to reconcile which, it has been observed, that the embodied troops of the Israelites were not reckoned here; and that there being twelve companies of 24,000 each, and allowing to each 1000 officers, the deficiency is exactly supplied.

To account for the deficiency in Judah, some are of opinion that the legionary soldiers are included in the one account, and not in the other.—Bagster.

Ver. 11. When David was up in the morning.—Literally, “And David arose in the morning; and the word of the Lord was unto the prophet Gad.” It is probable, that David had become in some measure sensible of his sin, and had offered his humble confession and supplication to God over night, or in the night; before Gad delivered his message to him in the morning.—T. Scott.

Ver. 13. Seven years of famine.—In (1 Chronicles 21:12). we read only “three years.” So the LXX. read here; but to make out the seven years, some learned men consider this but the fourth year from the famine inflicted on account of Saul, to which three more years added, would have made seven.—Bp. Horne.

[The vicissitude of important events which this book describes;—the establishment and prosperity of David’s reign; the extinction of Saul’s family, and David’s grateful kindness to the surviving son of Jonathan; the lamentable fall of David, with his submissive repentance, pardon, and restoration; the melancholy effects of his errors, in the crime of Amnon, and the rebellion of Absalom; and his re-establishment on the throne; are represented in the most interesting manner, and furnish the most valuable lessons to mankind. The heinous sins and sincere repentance of David are propounded, says Augustine, in order that, at the falls of such great men, others may tremble, and know what to avoid; and that, at their rising again, those who have fallen may know what to follow and imitate; though many will fall with David who will not rise with David.

The author, in the concise style of Sacred History, selects only the most important incidents of those revolutions which he records; and, among the conspicuous beauties of this book, we can never sufficiently admire David’s feeling lamentation over Saul and Jonathan, the expressive parable of Nathan, and the triumphant hymn of thanksgiving and praise composed by the “sweet psalmist of Israel.” We see throughout this book the effects of that enmity against idolatrous nations which had been implanted in the minds of the Israelites by the Mosaic law, and which greatly tended to the extirpation of that idolatry. This book, as well as the former, contains many intrinsic proofs of its verity. By describing, without disguise, the misconduct of those characters that were reverenced among the people, the sacred writer demonstrates his impartial sincerity; and by appealing to monuments that attest the truth of his relations when he wrote, he brought forward indisputable evidence of his faithful adherence to truth. The relation of the fall of David is an illustrious proof of the truth of the Sacred Writings. Who, that intended to deceive by trumping up a religion which he intended to father on the purity of God, would have inserted such an account of one of its most zealous advocates and once its brightest ornament?

God alone, whose character is truth and impartiality, has done it to show that His religion, Jebarat ponderibus suis, will ever stand independently of the conduct of its professors. The Books of Samuel connect the chain of Sacred History, by describing the circumstances of an interesting period. They describe the reformation and improvements of the Jewish church established by David; and as they delineate minutely the life of that monarch, they point out his typical relation to Christ; and also remarkably illustrate his inspired productions which are contained in the book of Psalms: to which they may be considered as a key. The remark made on the former book, that many heathen authors have borrowed, or collected from other sources, many particulars of the accounts recorded by the inspired writer, may justly be extended to this book; and indeed is equally applicable to all the books of Sacred History.

Eupolemus and Dius, as quoted by Eusebius, mention many remarkable circumstances of David and Solomon, agreeing with those detailed in these Sacred Books; and furnishing additional external evidence, if such were needed, of the truth of these inspired records.]—Bagster.

Ver. 15. To the time appointed.—“The time spec[ified] may mean either the close of the third day: or, as it is more probable, the appointed hour of the evening sacrifice on the first day. For ‘the Lord repented him of the evil,’ which implies, that he did not proceed to the extent of the judgment denounced. Yet on this supposition seventy thousand died in the different parts of the land, in about as few hours as Joab had employed months in numbering the people; and this apparently by the ministration of a single angel! ‘If it’ (the pestilence) ‘had raged three days, and in every nine hours had killed so many, above a third part of those who had been numbered would have died by this plague; but as Kimchi here observes, by the great mercy of God, the time was contracted.’”—Bp. Patrick.

Ver. 18. Threshing-floor of Araunah.—Or, Ornan, (1 Chronicles 21:15). These threshing-floors were all in the open air.

Ver. 22. Threshing instruments and instruments of the oxen.—Goads, yokes, &c. Wood for burning was in some parts scarce, and this man’s stock appears to have been exhausted.

Ver. 23. Did Araunah (as) a king.—More literally, “King Araunah;” but “king” is wanting in the LXX., Synac, Arabic, and in some Hebrew MSS.

Ver. 33. Mine own mule.—Maimonides informs us, that it was a capital offence for any one to ride on the king’s mule, to sit on his throne, or to handle his sceptre, without permission; and as David ordered Solomon to ride on his own mule, &c. it was ample evidence that he had appointed him his successor.—Bagster.

Ver. 45. Gihon.—This was a fountain on the west of Jerusalem, (consequently, in an opposite direction to En-rogel on the east, where Adonijah was proclaimed king,) of which there were two pools, an upper and a lower.

(2 Ch. xxxii. 30.) There is a large square cistern in the ravine west of the city mentioned by Dr. Richardson as a little to the south of the Jaffa gate, which Dr. Pococke describes as a basin about 250 paces long, and 100 broad. It is commonly called the pool of Bath-sheba, but seems to be the lower pool of Gihon. Nearly a mile to the N. N. W. is the pool of Gihon, which I suppose to be the upper pool. It is a very large basin, and, if I mistake not, is cut down about ten feet into the rock, there being a way down to it by steps. It was almost dry at that time, and seems designed to receive the rain waters which come from the hills about it. There is a canal from the pool to the city which is uncovered part of the way, and, it is said, goes to the pool in the streets near the holy sepulchre.

The fountain of Gihon arose either in the upper pool, or out of the high ground above it.—Bagster.

Ver. 50. The horns of the altar.—For these horns, see (Exodus 38:2). The altar was in many cases an asylum, but not in all; see note on ch. ii, 30.

Ver. 3. That thou mayest prosper.—The doctrine is, that those who obey God do wisely, and may expect to prosper.

Ver. 5. And put off a war upon his girdle.—That is, slew a man in the act of embracing him. This he did in two instances; those of Abner and Amasa, already noticed, (2 Samuel 3:27).; xx. 10.

Ver. 6. Let not his hoar, &c.—This ought by no means to be imputed to personal resentment, but to David’s regard for justice. Joab, for two most atrocious murders, according to the law of God should die; and it would have been a flagrant breach of that law, and an insult to justice, not to have taken his life.

David was culpable in delaying it so long; and without giving this order to Solomon, could not have died in the approbation of his Maker.—B.

Ver. 9. But his hoar head bring thou down to the grave with blood.—“In the Hebrew language,” says Dr. Kennicott, “it is not unusual to omit the negative in a second part of the sentence, and to consider it as repeated, when it has been once expressed and followed by the connecting particle,” (vau.) Here the Doctor refers to the Hebrew of (Psalms 1:5).; ix. 18.; xxxviii. 1.; lxxv. 5.; (Proverbs 24:12).; xxx. 3. Upon this see the Doctor thus translates the verse in question; “Now therefore, hold him not—(for thou art a wise man, &c.) but (or yet) bring not down his hoar head to the grave with blood.”

Now, how did Solomon understand this charge? Did he kill Shimei in consequence of it? Certainly he did not; for, after he had immediately commanded Joab to be slain in obedience to his father, he sends for Shimei, and knowing that he required to be watched, confines him to Jerusalem for life. Such also is the interpretation of Dr. Chandler; and Dr. Clarke thinks it “the best mode of interpreting this text.”

Ver. 28. God do so to me, &c.—We have already seen, that the whole harem of an eastern monarch was a part of the regal succession; and it was treason for a subject to claim any wife or virgin who had once formed a part of it. Solomon evidently considered the request of Adonijah in this light; and was convinced that he was still aiming to seize the crown, to which he considered this as one step.

But it is very doubtful, how far the plea either of policy or state necessity can justify Solomon in thus imbruing his hands in his brother’s blood; whatever might have been his treasonable intentions or conduct.

Ver. 27. So Solomon thrust out Abiathar.—This was for having taken part with Adonijah; but by it a remarkable prophecy was fulfilled. God had told Eli, (1 Sam. 2:27-36.) that the priesthood should cease from his house: Abiathar was the last of the priests of Ithamar, of which family was Eli the high priest. Zadok, who succeeded, was of the family of Eleazar; and by this change the priesthood reverted to its ancient channel.—Bagster.

That he might fulfil, &c.—This phrase, which often occurs, in both the Old and New Testaments, certainly does not mean that the action was done to fulfil the prophecy, (as is demonstrated from (Acts 4:27-28).) but simply means, thus was fulfilled, or verified. Be apt to the same effect, “So that was fulfilled.” See Dr. Campbell on Matt. 1. 22.

Ver. 30. Come forth, &c.—God had ordained that murderers should be dragged from his altar, and put to death, (Exodus 21:14). This was doubtless…