A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 24 – Notice
2 Sam. CHAP. XXIV.
THIS Chapter is an admirable Deſcription of an horrible Peſtilence upon Iſrael conſiſting of three parts,
Firſt, Its procuring Cauſe.
Secondly, Its Progreſs, and Proceeding Effects, and
Thirdly, The Period put to it in the iſſue, &c.
Remarks upon the Firſt Part are,
Firſt, The Procuring Cauſe, principal and leſs principal, was three-fold, God, Satan, and David v. 1. wherein,
Mark Firſt, God is the Primus Motor, the Firſt Mover, not only Philoſophy, but alſo Divinity ſo ſtyleth him [By him we live, move, and have our being] Act. 17.28. the nature and eſſence even of Evil Actions is from God, but the foreign, diſorder and malignity of the actions comes from Satan, and from our ſelves: The moſt holy God cannot be the Author of any unholy diſorder or diſpoſition, which be naturally in every man's heart by the fall of Adam, and which regeneration it ſelf [non totaliter ſanat] as Aquinas's Phraſe is, doth not totally cure, becauſe we are only renewed in part, and have in us ſtill, as it were the Company of two Armies, Cant. 6.13. tho' we be Shulamites, that is, at peace with God as to our ſtate, ſtill there is an Army of Fleſh warring againſt the Army of the Spirit in us, Gal. 5.17. Rom. 7.15.19, 21, 23, &c. So that 'tis ſaid here [God moved David] as 'tis ſaid [God ſtir'd up Saul againſt David,] 1 Sam. 26.19. and God bade Shimei Curſe him, 2 Sam. 16.10. and God bid a Lying Spirit deceive Ahab to his deſtruction, 1 King. 22.22. and God turned the hearts of the Egyptians to hate his People, Pſal. 105.25. and God made Men to err from his ways, Iſa. 63.17. and God ſends ſtrong deluſions, 2 Theſ. 2.11. and God hardem Pharaoh's heart, &c. God is ſaid to do all theſe things as a juſt Judge to puniſh one ſin with another, not by infuſing Sin, but by withdrawing Grace, which he is not bound to give unto any, &c. Deus Removet prohibens ſcilicet gratiam ſuam, ſaith Peter Martyr, God removes his grace that hinders ſin, that he may puniſh ſin with ſin when he is angry, as God was here with Iſrael, v. 1. which though [foreign dicts, ſed foreign Intellecta.]
Tho' it be ſpoken after the manner of Men, (who puniſh when they are Angry;) but muſt be underſtood according to the Majeſty of God who cannot be ſubject to any Human paſſions.
Mark Secondly, 'tis expreſly ſaid, [Satan ſtood up againſt Iſrael, and provoked David, &c.] 1 Chron. 21.1. Standing is the Plantiff's poſture at Man's Tribual. Satan ſignifying an Adverſary and an Accuſer, Rev. 12.10 and a Plaintiff at Law, 1 Pet. 5. 8. he is repeſented in this poſture of ſtanding before God's Tribunal after the manner of Men condeſcending to our capacities, Job 1.6. Pſal. 109.6. 1 King. 22.21. Zach. 3.1. and ſo in 1 Chron. 21.1. where the Devil ſtands begging leave of God to tempt David for a miſchief to Iſrael; for God Tempts no Man, Jam. 1.13.
N. B. Piſcator ſaith here God moved David as the firſt cauſe of all motions, as they are meer motions, and likewiſe ſo far as they are puniſhments; but Satan moved him as he is the firſt cauſe of all ſins, ſo far as they are Sins. And Lavater adds, Satan did directly move David to this Act of Numbering the People, as it was a ſin, and God only indirectly moved him to it as a puniſhment for Sin. Thus the ſeeming contradiction is Solved and Salved. Satan provoked David to it as it tended to a ſin in David, and God, being provoked, not only permitted but alſo moved him to do it, as it tended to a Puniſhment of Iſrael. Biſhop. Hall interprets it thus, [ Both God and Satan are ſaid to move David to Number the People; God by permiſſion, Satan by Suggeſtion: God as a Judge, Satan as an Enemy: God as in a puniſhment for Sin, Satan as in an act of Sin: God ordering it wiſely for Good, but Satan maliciouſly intending it for Evil, &c.
Mark Thirdly, David was likewiſe one principal cauſe of procuring this Plague, as the Head Sinner with the Body, his People, God was [Again Angry with Iſrael,] ver. 1. again, that is, after the late Three Years Famine for Saul's ſin, is the Plague ſent, for Famine and the Plague are ſeldom aſunder; or it might be for their abuſe of that Plenty and Peace Iſrael now enjoyed, or for their now putting over much confidence in the King and his many Worthies named in the foregoing Chapter; or it was for their ſo little Regarding and their ſo oft Revolting from David's Kingdom, under Abſalom and Sheba. It was for ſome General Sin of the whole Land, well known to God though unknown to us, that the Lord was ſo Angry with Iſrael as to ſend a Plague upon them.
N. B. Therefore ſaith Peter Martyr, (out of Gregory,) Subjects ought not to be Angry at their Princes, when they fall into any Vice, but rather aſcribe the cauſe of their falls unto themſelves, and to their own Sins; becauſe a Prince (otherwiſe good) may be left to fall for the faults of their People as David was here: God was ſo far Angry with Iſrael, as to deſert David and leave him to himſelf; ſo that he yielded to that Satanical ſuggeſtion; (eſpecially when not barely tempted but violently prot voked thereto: It daily dogg'd him till it conquered him,) his cloſing herewith brought a dreadful deſtruction upon his People.
The Second Remark is, How the Lord was diſpleaſed with David (as well as with Iſrael) for his many Sins alſo, as well as for his Numbering the People.
Firſt, Some ſay, for his Injury to Uriah, becauſe he is laſt named among his Worthies in the laſt verſe of chap. 23. immediately preceeding this ver. 1. where 'tis ſaid [God was angry again.]
Secondly, Others Say, That David's Heart began now to be pricked up with Pride at his preſent Peace and Proſperity, and at the large Catalogue of Brave Heroes that Divine Providence had now provided for him: Hereupon he was prompted to take a Catalouge of his People alſo. Therefore the Lord ſaw it a ſeaſonable time to prick this Bladder of Pride with the Pin of a Plague, the effect of his Arrogancy and Curioſity, &c. God having his Holy Hand both in his Sin and in his Puniſhment.
N. B. For (1.) God holding the Devil like a Dog in a ſtring, looſeth him off at David, as the owner of the Beaſt may ſuffer his Dog to bait the Beaſt during his pleaſure: Thus Satan (by God's ſufferance) Bull-baits David, and wearies him with his renewed provocations, until he had faſtened his Temptation upon him, [Go Number the People, &c.] pretending great profit to him, for thereby he might lay a Tax upon every Poll, and much enrich his own Coffers. Hereupon David bids Joab to do it.
Secondly, How God had his Holy Hand in the Puniſhment appears after.
Objection, How could this Act of David, being but a Civil Act, and frequently practiſed by Kings, be ſo great a Sin to deſerve ſo great a Plague?
Anſwer, 'Tis true it hath been the practice of great Princes to Tax their People with an Univerſal Tax by Poll: This is certified not only by Civil, but alſo by Sacred Story. The Holy Scriptures tell us of Aguſtus Caeſar's Taxing the Subjects of his Dominions, far larger than that of David, his being of the whole Roman World, both of Jews and Gentiles, Luk. 2.1. and probably with far more Pride and Vain Glory, than this was done by David; yet was it not imputed to him as any heinous ſin: Yea and Moſes Numbered the People of Iſrael without ſin, Numb. 1. ver. 2, 3. and this was done to prevent a Plague, every Head paying the Redemption of their Souls, Exod. 30.11.
Anſwer the Second, Though all this be granted, yet David doubtleſs ſinned in thus doing, for that expreſſion of his, [That I may know the Number of the People,] ver. 2. ſeems to point directly at David's Sin in that matter, ſeeing there was then no important Reaſons (either for Church or State) to require it at this time, therefore muſt it proceed either from his Curioſity or from Vain Glory, or Carnal Confidence in the Number of the Creature with a diſtruſt of God's Providence, which an All-ſeeing God diſtinctly obſerved, and ſomething thereof Job himſelf ſuſpected. And though Caeſar did ſo for his pleaſure without puniſhment, yet David ſhall not do ſo: God will bear with that in others, he will not bear in his own, Amos. 3.2. The Philiſtines may Cart the Ark of God, but if David do ſo, he ſmarts for it; and as to Moſes God bid him do ſo, but David did this of his own Head without any Divine Direction.
Anſwer the Third, How could this Action of David be good, when General Joab (a Man more a Souldier than a Caſuiſt) Souldiers uſe not to trouble themſelves with Caſes of Conſcience, ſaw it to be evil and unſeaſonable, ver. 3, 4. and 1 Chron. 21.3. Wherein Mark
Firſt, Joab Judges there was no juſt cauſe for ſo tedious and troubleſome a task at this time, ſeeing there was now no fear of any Sedition, but the whole Tribes of Iſrael were entirely devoted to be the Subjects of David, and not now blowing up in any part any new Rebellion.
Mark Secondly, This will create (ſaith Joab) an endleſs diſturbance to thy Subjects, and give them a grievous Avocation from their neceſſary Employments by their Daily Attendance for many Months to be Polled in every City: This will make them murmur.
Mark Thirdly, Beſides their diſsatisfaction with the Vanity and Vain Glory of this Action, it will alſo involve the People into a participation of thy Pride and Curioſity, if not of thy Creature-confidence; ſo God may puniſh them for this ſin as he commonly doth: People ſuffer for their Prince's ſins, 1 Chron. 21.3, &c.
N. B. Joab hath here more Piety, at leaſt, more Policy, than Holy, Wiſe David had, and declines this God-diſpleaſing Act.
N. B. (2.) Joab very judiciouſly, having a Nail to drive in diſſwading David from this deſign, dips it firſt in Oyl that it might drive the deeper, ſaying, [The Lord thy God (how many ſoever they be) make them an Hundred times more,] this he wiſely wiſht, leſt David ſhould ſuſpect that he Diſſwaded him out of Diſ-affection to him.
N. B. Thirdly, Joab had more ſagacity and ſapience (ſaith Peter Martyr) for his Soveraign, than he had for himſelf, ſaying, [Why doth my Lord the King delight in this thing] that is, to be ſo ſet upon it without colour of cauſe, and meerly for thy mind's ſake: This would oft have been happy Counſel to himſelf, had he not been better at giving than at taking Counſel.
N. B. Fourthly, The beſt Kings may ſometimes be too Soveraign, (as the School-Man phraſeth it) both Grace and Wit being aſleep in one of the beſt of Human breaſts, as here in David's a Man after God's own Heart.
The Third Remark is, The accompliſhment of this unalterable reſolve-Royal in Numbering the People at the King's importunity.
Mark Firſt, Joab perceiving David would not be diſſwaded, neither by him, nor by the Captains of the Hoſt that did ſecond him; loth he was to loſe again the King's favour by farther diſputing or diſobeying his commands, ver. 4. Hereupon they like obſequious Courtiers began their computation of Polling the People in the Eaſtern part of David's dominions beyond Jordan, ver. 5.
Mark Secondly, Joab took the Captains of the Hoſt, and their Companies with him, therefore 'tis ſaid [they pitch'd in Aroer] probably (ſaith Peter Martyr) to over-awe the People, who might be unwilling enough to be put to this unneceſſary trouble, and more eſpecially to pay Poll-Money, if required of them: No wonder if Joab went thus well guarded not only for the pomp of a General, but for his ſafety alſo in fear of Reſiſtance, &c.
Mark Thirdly, Joab paſſeth through the other parts of Iſrael, to Poll the People according to the King's Command. Behold how Joab differed from himſelf, as Peter Martyr well obſerves) when David bewailed the Death of Abſalom, he could handle the King couragiouſly, and with his roughneſs reduced David out of his Melancholick Dumps; for then was he but acting the part of too Fond a Father: But now coming to act the Part of a Reſolute King, Joab oppoſeth him [molliori Brachio] with a ſofter Hand, though he knew it was againſt the Law, and though he had found already how hateful a thing this Poll-Tax was to the People beyond Jordan; yet he tamely here not only receives the King's Commiſſion againſt the light of his own Conſcience, but Executes it alſo in other parts of the Kingdom on this ſide Jordan, that he might not loſe the King's favour.
Mark Fourthly, The time taken up for this Poll-Tax, was Nine Months, and Twenty Days, ver. 6, 7, 8. So that Joab's counting time, was much near the counting time of a Woman with Child, and then he brought forth his Number as his Child.
N. B. So long did David lay again inſenſible of his Sin in numbring the People, as he had done before about the ſame term of Time, after he had committed Adultery with Bathſheba, He lay ſenſeleſs of that Sin, till the Child was born (as is noted before upon that Story) and repented not all thoſe intervening Months, which ſhews that God's Children may not only be deeply Drenched in the Waves of Sin, but even lay under them for ſome time, and perhaps ſink twice to the Bottom, &c. notwithſtanding all this, yet Sin did not dwell in David, as an Owner or Home-dweller, 'twas only a Stranger or a Traveller to him, Chap. 12.4.
Mark (5.) The Book of Chronicles gives a differing Account of the Child born, by Joab's Travelling, from the Account here, about the number of the Poll-returned, v. 9. Where the number is but eight hundred thouſand, yet in 1 Chron. 21.5. they are eleven hundred thouſand: Here are three hundred thouſand Difference.
N. B. The Solution of this Difference is, The ſumm here expreſſed, is only of ſuch as belonged not to the ſettled Militia, that waited upon the King as his ſtanding Guard every Month, which being twenty four thouſand Monthly, (as is largely related 1 Chron. 27.) do amount to two hundred eighty eight thouſand, which together with ſeveral Commanders, and Souldiers placed in ſeveral Gariſons, might very well make up the odd three hundred thouſand; all theſe were already Liſted, and in conſtant Service of the King. Therefore Joab gave not theſe into his Account here, (ſaith Dr. Lightfoot) becauſe their Number and Liſt had been long well known, and becauſe the King would not lay the Poll upon his own Servants that Guarded his Royal Perſon. Beſide, among all this number Levi and Benjamin were not numbred: Now the Book of Chronicles (which was writ after this, and gathering up the Fragments before omitted) puts all the ſumms together, which might well amount up to eleven hundred thouſand: The like may be ſaid, in the round number of Judah. Cardinal Cajetan and Peter Martyr, do jointly Judge both theſe ſeeming different Accounts to be true, the greater number including the leſſer, and the leſſer number not excluding the greater. Beſide, Joab gave not in any Liſt of Levi, becauſe they were not Warriours, to draw the Sword, as his Commiſſion ran, 1 Chron. 21.5, 6. Nor of Benjamin, becauſe contiguous to Jeruſalem, which might be done at hand, and he gave over numbring, becauſe the Action was Abominable to Joab, as well as Diſpleaſing to God, v. 6, 7. So that ſome of Iſrael were ſmitten, which ſome ſuppoſe was done by the Poll-tax Collectors, upon thoſe that were found Refractory in paying their half Shekel Tax, they were either ſlain out-right, or ſore beaten: And 'tis ſaid expreſly, that Joab began to number, but finiſhed it not, 1 Chron. 27.24. either becauſe Joab would not blow up David's Pride (ſaith Peter Martyr) with the greater number, or, rather, becauſe David began to be troubled, when he heard his Subjects bad Reſentment of the Poll-tax, and their Reluctancy againſt it, and this was the Wrath that fell for it againſt Iſrael, which made Joab deſiſt, &c.
The Fourth Remark is, David's Repentance, for this fooliſh Action, v. 10. The ſame Heart, that had been tickled and taken with the Multitude of his People, to make him proud, and had prompted him to this Sin of coveting a Poll-tax, for filling his Coffers, now ſmites Him with ſenſe of Guilt, and fear of Wrath: Now David's Conſcience after a long ſleep of nine Months and twenty Days, was awakened by a Divine touch from the Hand of Heaven, whereby he became ſenſible of his Sin, and cordially ſorry for it: This was done (ſome ſay) while he was communing with his own Conſcience upon his Bed, as Pſal. 4.4. His Reins alſo had inſtructed Him in the Night ſeaſon, Pſal. 16.7. The breathings of God's Spirit upon him in the Night, to convince him of his Sin, and to make him thus Active in his Humiliation, making moſt ſevere Reflections upon himſelf for his Sin, all that weariſom Night long, long begging pardon for his Sin, before God ſent the Prophet Gad to him, when David was early up the next Morning, v. 11, 12. But others are of Opinion, that David's Conſcience was not thus awakened, to accuſe and condemn himſelf for his Sin, by an immediate Operation of God's Spirit in him over Night, but by the Miniſtry of the Prophet Gad, the next Morning after Joab had given in his number to the King.
N. B. And this ſeems the more probable, becauſe this is God's more ordinary Method for convincing Men of Sin, by the Miniſtry of his Prophets, more then by any extraordinary Inſpiration of his Spirit upon them; and this was the very means God had before made uſe of, to awaken David's Conſcience out of that (about ten Months) long ſleep in his Sin of Adultery with Bathſheba, then God rouzed him out of that long Lethargy, by the Miniſtry of the Prophet Nathan, Chap. 12.1, 2, &c. We read not of any immediate Operations of God's Spirit, either there or here, but what was mediately attended with the means of Grace, God having appointed that his Spirit ſhould give Teſtimony to the Word of his Grace, Act. 14.3. Luk. 5.17, &c. Some gripings and grumblings of Conſcience David might have, before either Nathan or Gad came to him, Pſal. 32.3, 4. But they boiled not up to the full heighth of godly ſorrow for his Sin, as afterwards, in Pſal. 51.
The Fifth Remark is, God's ſending Gad to David with a difficult choice, v. 11, 12, 13. Gad might now ſay to the King, as that other Prophet ſaid to that Queen [I am ſent to thee with heavy tidings] 1 King. 14.6. Wherein Mark.
(1.) David roſe in the Morning, v. 11. He could not ſleep for his clamorous Conſcience, that troubled him, ſaith Sanctius. He prayed in the Night to God for pardon of his Sin, and God heard his Prayer, becauſe it was Cordial, and ſends Gad immediately to him, in the Morning (ſaith Peter Martyr.)
Mark (2.) God bids Gad tell David his Mind, v. 12. Peter Martyr obſerves well the Alteration of the former Phraſe: it was but [plain David] now, whereas before it had been [tell my Servant David] Chap. 7.5. but now the Caſe is altered by David's Sin, 'tis only [tell David] to declare the Deteſtation of his Pride, carnal Confidence and Covetouſneſs. Thus when Iſrael ſet up their golden Idol, God will own them no longer, but Fathers them on Moſes, Exod. 32.7.
Mark (3.) 'Tis not Gad's Meſſage here, as before had been Nathan's [The Lord hath put away thy Sin] Chap. 12.13. But here three ſore Judgments are inſtantly ſet before him, to teach him how ſtrict God is in his Diſcipline, and doth not preſently take off Puniſhments from men upon their firſt Profeſſion of Repentance.
Mark (4.) David had deſerved all thoſe three Judgments by his deteſtable Sins, yet God, like a tender-hearted Father, being reſolved to chaſtize his Child for ſome miſdemeanour, doth yet, out of his Bowels of Compaſſion, give him leave to make choice of his Rod, and this makes the Child's Chaſtiſement a little more eaſie by a free choice, than when Correction is carried on altogether by Force, Violence, and in the very heat and height of furious Paſſion: Thus David muſt be Whipt for a groſs miſdemeanour, yet was this a Mercy to him from God, that he may chuſe his own Rod wherewith to be Whipt.
N. B. 'Tis Sweet-bryar ſurely, wherewith our Father in Heaven chaſtens his own Children.
Mark (5.) Gad ſaid [Shall ſeven Years Famine come upon thee? &c.] v. 13. which in 1 Chron. 21.12. Is but three Years, To ſolve this doubt, ſome ſay ſeven Years was God's firſt offer, but David praying for a ſhorter time, brought God down to reduce them unto three Years, as Abraham had prevailed with God to make an abatement from fifty to ten Perſons for ſaving Sodom, Gen. 18.24, 32. and as Ezekiel had got God to allow Ox-dung for Man's-dung to knead their Bread with, in a Famine by a ſore Siege, Ezek. 4.12, 15. Thus God might likewiſe condeſcend to David's Prayer, as he had done to the Patriarch Abraham's, and to the Prophet Ezekiel's: This is but gratis dictum, a Being wiſe above what is written, and therefore 'tis better anſwered for reconciling this difference, (1.) By Grotius, that numbers might be ſet down by Notes or Figures, as moſt Nations do, which might eaſily cauſe a miſtake of the Figure three for the Figure ſeven. But (2.) Becauſe the aforeſaid Suppoſition ſeems to weaken the Authority of the Holy Scriptures, if miſtakes be allowed therein, therefore Judicious Junius (with whom the beſt Expoſitors do concur) doth affirm, that this offer of God by Gad ran thus, [Shall three Years Famine (as 1 Chron. 21.12. ſaith) Come upon the Land] for the Sin of David to make up thoſe that have been already for the Sin of Saul, which laſted three Years, and the fourth Year was almoſt out. Now God offers David [Shall three Years Famine more, come to make up the number ſeven] as is expreſſed here, v. 13. Beſide (3.) Others are of opinion, that this fourth Year after the Famine, for the wronged Gibeonites, was the Sabbatical Year, wherein Iſrael had no new Harveſt, ſo could not make up their loſſes of the three laſt Years Famine, and if this Notion will hold, then three Years more ſuch make them ſeven indeed.
Mark (6.) Though God offered to David's choice, whether he would chuſe either Famine, Sword, or Peſtilence, yet had he Decreed to ſend the laſt of the three, and neither of the former: God in the mean time, leaving David to the Direction of his own Wiſdom and Will, but ſo as his Will was inlightened and inclined by the ſecret motion of God's Spirit, to chuſe the laſt of them.
N. B. Which gives a manifeſt Demonſtration, that the Determination of Man's Will by God's Decree may well conſiſt with the Freedom of our Wills, for David here did freely chuſe that one of the three, which God had from Eternity decreed and determined ſhould be choſen.
The Second Part is, the Progreſs of this Plague which David did chuſe, v. 14, 15, 16. Wherein Remark
(1.) The ground of David's choice, He ſaid [I am in a great ſtrait] v. 14. Great Sins bring great Snares, David in the fulneſs of his ſufficiency was in ſtraits (as is ſaid of the wicked, Job 20.22.) which of thoſe three direful Judgments to chuſe, and his ſtraits were the greater, becauſe he ſaw God reſolved to make him ſmart by one of them, none of which were eligible.
Remark (2.) David had experience of the evils of both Sword and Famine, but none of the Plague: The ſmart of the late Famine was ſtill freſh and felt upon the People: And that of the Sword (which muſt have a Commiſſion to conquer and kill his Subjects, that were to flee before it) was an evil, that would much redound to the diſhonour of Religion, and of God himſelf, who had received David and his People into his Protection by Covenant.
Remark (3.) He chuſes neither of the other, for though the Hand of God order them both, yet there is the Hand of Man in the Sword, (as it were) the Hand of the Creature in the Famine, as the Locuſt, Caterpillar, Mildew, &c. But the Plague, whereof David had no Tryal, was an immediate ſtroke of God, againſt which though Man can make no Defence (as he may do, either in War, or in Famine, eſpecially David and his Nobles) but Prayer and Humiliation, yet this was David's choice, wherein He was equally expoſed in his own Perſon with the meaneſt of his People, and upon this ground only, from his former Experience of God's Gracious Goodneſs: He chuſes rather to be chaſtized by a Compaſſionate Father, than by the Hands of ſuch whoſe Tender Mercies are but very Cruelties, Prov. 12.10.
N. B. 'Tis true, to fall into the Hands of the Living God, is a moſt terrible thing, as he is an Incenſed Judge, Heb. 10.31. That is, when God taketh to task irreconcileable Rebels and Reprobates, who do deſpiſe and deſpite the Spirit of Grace, and tread under Foot the Blood of the Covenant, Heb. 12.29. But when he comes (on the contrary) as a tender Father to chaſtize his own Children, He corrects them in meaſure, Hebrew, by Peck and by Peck, not by whole Buſhels at once, and ſtaies the rough wind in the Day of the Eaſt Wind, Iſa. 27.7, 8. Jer. 30.11. Hab. 2.2.
The Third Remark from this Second Part is, the Egreſs of the Plague from God, that ſame Morning (when Gad was ſent to David with theſe ſad Tidings) and its Progreſs among the People even to the time appointed, ver. 15. Concerning the Continuation of this Peſtilence, how long it raged in ſlaughtering the King's Subjects, there be two Opinions.
The Firſt is of thoſe Learned Men, that affirm, It laſted but from the Morning to the Evening, of the firſt of thoſe three Days offered to David, and accepted off by him, and thus they Interpret that clauſe [even to the time appointed] to be, until the Evening Sacrifice and Prayer, which was the uſual time of Iſrael's ſolemn meeting for God's Service Pſal. 141.2. Acts. 3.1. This Opinion is more plauſible and pleaſing to the Judicious, than that of thoſe who Interpret [the appointed time] to be the Noon of the firſt Day, becauſe (ſay they) the Day is divided into three ſtated times, to wit, Morn, Noon, and Night's approach: So that the Noon or the Meridian Sun is one of the Appointed times of the Day, as well as the Riſing and the Setting Sun: This Computation cuts the time of the Peſtilence ſhort, concluding that it laſted but ſix hours, inſtead of continuing three days: But becauſe Dinner-time was not ſo much noted among the Hebrews, as was the Evening, when they had their [Gnethmogned, Hebrew] their Time of Convention for Evening Prayer, therefore is this Opinion more probable than that which I thereupon do omit, as altogether improbable, &c.
The Second Opinion is, that the Plague laſted from that very Morning of Gad's coming to David, ver. 11. (After whoſe choice it immediately iſſued forth) Ʋntil the Third Day: Which is the Term expreſſed, ver. 13. And which Expreſſion leaveth no room for Conjecturing one day only, much leſs but ſix hours of one day: So that [the appointed time] ver. 15. moſt probably muſt have Relation to the three days aforementioned in ver. 13. And not otherwiſe without doing Violence to the Law of God, Zeph. 3.4.
But this we may ſafely aſſert with Peter Martyr, that the Plague laſted not until the Term of three Days were expired, for three Reaſons.
The Firſt is, this very Hiſtory contradicts it, in ſaying, both that the Lord repented him of the Evil, ver. 16. (now God Repents not of any Evil already inflicted, but only of that he threatens to inflict, Jerem. 26.3, 13.) and that he ſtopped the deſtroying Angel, bidding him [Hold his hand.] ver. 16. which was needleſs, if nothing of the Sentence and of the term of Time had been Revoked, for the Angel could not go beyond his Commiſſion of three Days.
The Second Reaſon is, Nor is it credible, that either the Angel did not come to Jeruſalem until the Three Days were expired, or that David did defer his Repentance, and Deprecating this Divine Diſpleaſure from his People ſo long as till Three Days were directly run out.
The Third Reaſon is, What Bechartus and Peter Martyr alledge, that in the midſt of Wrath God remembereth Mercy, Hab. 3.2. And cuts ſhort his Days of diſpleaſure for the Elect's ſake, Matth. 24.22. not becauſe God is changeable, but becauſe he recalls only what he had determined to do in caſe of Impenitency perſiſted in: But if David and the People become truly Penitent, upon this condition God decreed the Plague ſhould not continue the whole Three Days.
The Third Part is, God's putting a Period to this Pestilence.
Remarks upon it are,
Firſt, The time when this was done: It was when the Destorying Angel had deſtroyed great Numbers in other parts of the Land, and was now on the Third Day come to Jeruſalem to deſtroy it alſo, ver. 16. Compare with this the 1 Chron. 21. where this ſtory is much inlarged: 'Tis ſaid there [As the Angel did not only ſtretch forth his hand to deſtroy, but was deſtroying with his Sword, ver. 15, 27.] Many being already Slain therein, even then God Repented, and ſtopped the Angel. Where
Mark (1.) Even good Angels are Executioners of God's Juſtice and Judgments, as both here and at Sodom: To do Juſtice upon Malefactors, is ſo noble an Act and Office as not unbeſeemeth an Angel.
Mark (2.) This Good Angel was God's Servant, being at his Lord's beck and check; obedient to his commands both in ſtriking or ſtopping: Either the Angel knew not the Number how many were to be Slain, or he is bid to hold his hand, as is ſpoken after the manner of Men.
Mark (3.) This Destroying Angel did not begin to Deſtroy at Jeruſalem, as Ezek. 9.6. 1 Pet. 4.17. Jerem. 25.18. and 21.9.49.12. but came laſt to it; hereupon David had good ground to ſay, [The Lord loved the Gates of Sion more than all the dwellings of Jacob] Pſal. 87.2. Sanctius renders this Reaſon for the Plague not beginning at Jeruſalem, Becauſe (ſaith he) the Citizens perhaps paid their Poll-Tax of an half Shekel, having the Tabernacle and Prieſts preſent with them, which would teach them their Duty.
Mark (4.) God's Repenting and ſtopping the Angel thereupon, was mutatio Rei, non Dei, effectus, non affectus, concilis, non decreti, &c. 'Twas God's purpoſe not to proceed, but to put a Period to the puniſhing of the People ſo ſoon as he had brought them and their King to unfeigned Repentance, the acting or neglecting whereof diſpoſeth of all Temporal Judgments, whether off or on, as is expreſſed, Jer. 18.8, 10. and as is exemplified, in Nineveh, Jonah 3.10. otherwiſe God is not as Man that he can Repent, Numb. 23.19. 1 Sam. 15.11, 29. Rom. 11.29. 'Tis only ſaid ſo, becauſe God did here what Men do when they Repent, namely, ceaſe from farther puniſhing.
N. B. Here God's Repentings were kindled, and he would not execute the fierceneſs of his Anger, as Hoſ. 11.8, 9. David foreſaw with an Eye of Faith that God's Compaſſion would not fail, Lam. 3.22. and therefore chuſed, like a loving Child, to be chaſtized by his Father himſelf, rather than by the hand of a Slave or Servants, As all Creatures are to the great Creator, Pſal. 119.91. David well-knew that his Heavenly Father would not Plague either him or his People, according to the Demerit of their Sins; but he would only correct them both in meaſure and mercy, and that for their amendment only.
Mark (5.) The Rabbins all grant that the term of this Peſtilence was abbreviated, but they cannot concurr upon what part of the Third day the Plague ceaſed. Bochartus ſaith, it ceaſed as ſoon as the daily Sacrifice was offered, which probably was that in the Morning, otherwiſe the Plague had proceeded to the end of that Day: 'Tis ſaid, ver. 25. The Lord was entreated to ſtay the Plague; no doubt but David and the Elders did moſt earneſtly intreat it at their Morning Sacrifice, &c.
The Second Remark is, The means whereby God was pacified, (to put a period to any farther progreſs,) were Prayers and Sacrifices, ver. 17, to 25.
Firſt, As to David's Prayer
Mark (1.) The Motive to it, which was, His ſeeing the Deſtroying Angel in an Humane figure with a drawn Sword in his Hand between Heaven and Earth, upon which upper ſtation he could ſtrike the Higheſt Cedar as well as the loweſt ſhrub. This aſtoniſhing ſight ſtartles David, expecting to be ſtricken by that frightful (now viſible) ſtriker, ſo betakes himſelf to ſerious Prayer, ver. 17.
Mark (2.) David in his Praying for his People, as a kind Shepherd for ſaving his Sheep, offers himſelf to be a Sacrifice for them:
N. B. So was a Type of Chriſt that Good Shepherd, John 10.11. yet was he much over-done by Chriſt his Antitype, who did not only offer to do it, but who really gave up himſelf an Offering for the Sins of his Sheep, even when they were his Enemies, and had deſerved Eternal woe, he himſelf being wholly innocent; not as David, ſaying, [I have ſinned.]
Mark (3.) Not only David but the Elders alſo with him, covered themſelves with Sackcloth and fell upon their Faces in a deep Humiliation, and in a devout Deprecation of God's Plague from the People, 1 Chron. 21.16. It was undoubtedly after theſe ſolemn ſeekings of God's favour, that God ſaid to the Angel [It is enough, ſtay now thy Hand,] 1 Chron. 21.15. though the End be recorded before the Means to effect that End, (as is uſual) ver. 7, 17.
The Third Remark is upon the Second Means, David muſt find Sacrifices as well as Prayers, ver. 18, 19, 20, &c. Wherein
Mark (1.) In order to Sacrificing, an Altar muſt be erected; the place where, muſt be the Threſhing Floor of Abraunah, for many Reaſons.
Firſt, Becauſe there Abraham had his Knife held from ſlaying his Son Iſaac, as God held here the Sword of the Angel from Slaying the Inhabitants of Jeruſalem.
Secondly, It was the very place where the Temple was to be Built, 2 Chron. 3.1.
Thirdly, And the Place or City where Iſaac's Antitype, our Redeemer, was actually offered up, whom this Altar and Sacrifice did repreſent:
N. B. Teaching that all David's Humiliations and Prayers could not appeaſe God's Anger alone, without the Sacrifice of Chriſt.
Mark (2.) God ſends the Prophet Gad again to David, ver. 18, 19. 1 Chron. 21.18. that as he had been the Miniſter of the Law to him in the Sad Tidings of an approaching Peſtilence; ſo he might be of the Goſpel to him in the Glad Tidings of the pardoning his Sin, and ſtaying the Plague; as likewiſe to give Direction unto David who durſt not go to Gibeon, 1 Chron. 21.29, 30.
Mark (3.) David thus directed dare go to Araunah (notwithſtanding the Sword of the Angel) having a call from God.
N. B. This Man was a Gentile that had Mount Moriah now in his Poſſeſſion: Which figured (ſaith Peter Martyr) the Faith of the Gentiles, to whom the Jews muſt come at their laſt Converſion, as David did to Araunah here, in believing the Meſſiah, if ever they be ſaved.
Mark (4.) Araunah peeps out of his hole, (wherein he and his Sons had hid themſelves) and ſpies the King coming to a Subject and a Jebuſite, yet a Proſelyte: He was raviſhed with this wonderful Condeſcenſion, and underſtanding his Errand, frankly offers his private All for Publick Good: He had a Princely Spirit though but a Subject's Purſe, ver. 20, 23.
Mark (5.) David denies it as a Gift, but deſires it as a Purchaſe, not only out of Candour, (Kings may not Rob Subjects,) but out of Conſcience of honouring God with his own Coſt, Prov. 3.9. a given Oblation diſparages it, wherein the bounty of the Donor is of more value than the devotion of the offerer. So David refuſes, ver. 24.
Mark (6.) David buys the Threſhing Floor and Oxen, &c. For Fifty Shekels of Silver, but the whole Plat of Ground (whereon the Temple was after Built) coſt David Six Hundred Shekels of Gold, 1 Chron. 21.25. there he reared an Altar, and offered Sacrifice, which God Accepted in Chriſt, Heb. 13.10. ſent Fire from Heaven, 1 Chron. 21.26. as a ſign of it, Levit. 9.24. 1 King. 18.24, 38. 2 Chron. 7.1. So the Plague ended, ver. 25.
ADVERTISEMENT.
☞ THE Reader muſt be informed that the whole Hiſtory of King Saul, David and Solomon, and of all the following Kings to the Captivity (as they are recorded in both the Books of the Chronicles) is interwoven and included in this Hiſtory of both the Books of Samuel, and in both the Books of the Kings, ſo that there is no need of a diſtinct Hiſtory of Chronicles.