Poole on 2 Samuel 24:10-15: A Choice of Three Judgments

Verse 10:[1]  And (1 Sam. 24:5) David’s heart smote him after that he had numbered the people.  And David said unto the LORD, (2 Sam. 12:13) I have sinned greatly in that I have done:  and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have (1 Sam. 13:13) done very foolishly.

[David’s heart smote him (thus Piscator)]  He began to repent, etc., or to be vexed on account of that deed (Vatablus, similarly Piscator, Malvenda).  He was smitten by God, either by the external word of the prophets, or by internal inspiration (Martyr).

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, verse 11, For when, etc.; as formerly God’s message by Nathan had the same effect, 2 Samuel 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.

[I have sinned in this deed, ‎אֲשֶׁ֣ר עָשִׂ֔יתִי [2]]  In that which I have done (Pagnine); because I have done, or inasmuch as I have done, this (Vatablus).

[That thou wouldest cause to pass the iniquity[3]]  It is a Hebraism.  Pardon this sin of thy servant (Vatablus, similarly Estius, Martyr).

[For I have done foolishly[4]]  The ‎כִּי either is taken adversatively for although, as in Joshua 17:13;[5] Psalm 25:11;[6] 41:4:[7]  or, which I would prefer, properly, in this sense, because I acknowledge and confess that I have sinned; which entire expression is found in Psalm 51:5, 6.  Confession, although it be not the meritorious cause of remission, is a certain necessary condition for the penitent (Glassius’ “Grammar” 608).  For I have done foolishly; that is, I acknowledge that I have acted foolishly (Malvenda out of Junius).

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

Verse 11:[8]  For when David was up in the morning, the word of the LORD came unto the prophet (1 Sam. 22:5) Gad, David’s (1 Sam. 9:9; 1 Chron. 29:29) seer, saying…

[He arose in the morning]  With the goad of conscience waking and urging him (Menochius).  He seems to have had a sleepless and restless night, etc. (Sanchez).  In the night he called upon the Lord; Gad is immediately sent.  God is near to those crying from the heart (Martyr).

[David’s seer]  That is to say, Who was wont to prophesy, and to declare to David the will of God (Vatablus, similarly Menochius).  He was the King’s Chaplain (Martyr).  The sense:  The vision of that prophet was directed to David (Munster).

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

Verse 12:[9]  Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee.

[Speak to David]  He does not say, to my servant David, etc., so that a certain detestation of sin might be shown (Martyr).

[A choice of three things give I to thee, ‎שָׁלֹ֕שׁ אָנֹכִ֖י נוֹטֵ֣ל עָלֶ֑יךָ]  Three things I imposing (or bearing [Mariana], I impose [Munster, Vatablus], I carry [Septuagint], I propose [Junius and Tremellius], I deliver, or convey [Tigurinus, Vatablus], I offer [Pagnine]) upon thee, or to thee (Montanus).  I am about to bring three evils upon thee (Syriac).  I am about to send three plagues, etc. (Arabic), that is, one of the three (Vatablus).  One of the three I cast against thee (Jonathan).

[That I may do to thee]  Understanding, what thou wilt have chosen (Vatablus).  He does not say, as Nathan did formerly, God hath put away thy sin;[10] but he immediately reveals the punishments, so that he might show God to be zealous for discipline (Martyr).  The punishments are not immediately removed upon the profession of repentance (Grotius on verse 10).

Verse 13:[11]  So Gad came to David, and told him, and said unto him, Shall (see 1 Chron. 21:12) 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.

[Either for seven years…famine, etc.]  But in 1 Chronicles 21:12, only three years of famine are proposed.  Responses:  1.  The Septuagint has here three years.  Numbers appear formerly to have been written by marks,[12] as also among other nations; and hence alteration was easy (Grotius).  2.  Seven years are put for many (Martyr, Menochius out of Sanchez).  3.  Or He set forth seven at the beginning; then (at the supplications of Gad or David [Lapide]) He came down to three (Sanchez, Lapide, Malvenda); just as in Genesis 18 He reduced the number of fifty righteous to ten.  Now, seeing that the books of the Chronicles supply things omitted in the books of the Kings, he made mention of three years, to which that sum was contracted (Sanchez).  4.  The famine was going to last seven years, but it was going to be most grievous for three (certain interpreters in Sanchez, certain interpreters in Malvenda).  5.  Three years had passed before these things were said (Vatablus, similarly Junius, Malvenda, Munster), because of the Gibeonites (Junius).  It is to be said, therefore, that this matter was conducted soon after those three years of famine (Munster).  This is the fourth year, wherein, with rain sent, God bore witness that He was reconciled:  but He, having been offended by this thy sin, sets forth to thee another three years, which, conjoined with the former, make seven (Malvenda out of Junius).  [Others somewhat otherwise:]  Those three years because of the Gibeonites are also counted here, 1 Chronicles 21.  And since in the sixth year, what was yet barren, because of the withholding of rain, was not able to be sown, the seventh year was also a time of hunger (Munster, similarly Vatablus).

Seven years of famine.  Objection:  In 1 Chronicles 21:12, it is only three years of famine.  Answer 1.  Some conceive that here was an error in the transcriber, and that the true reading is three years, as the Septuagint reads 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 Chronicles 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, 2 Samuel 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, Numbers 14:33, when part of that time was already spent.

[And they shall pursue thee]  Hebrew:  and he pursuing thee:[13]  that is, either the enemy (Malvenda, Piscator), with he being in the place of they (Piscator); or God, that is to say, God Himself, being angry with thee, thus supports their efforts against thee.  See 1 Chronicles 21:12 (Junius).

[See what answer I shall return, etc., ‎מָה־אָשִׁ֥יב שֹׁלְחִ֖י דָּבָֽר׃]  Which, or what sort of, word (or what [Munster, Tigurinus, etc.]) I shall answer (carry back [Munster, Tigurinus]) to the one sending me (Montanus, Pagnine, Jonathan); what response thou wilt return, etc.? (Syriac, Arabic).

Verse 14:[14]  And David said unto Gad, I am in a great strait:  let us fall now into the hand of the LORD; (Ps. 103:8, 13, 14; 119:156) for his mercies are great (or, many[15]):  and (see Is. 47:6; Zech. 1:15) let me not fall into the hand of man.

[It is better, that I fall into the hand of the Lord, etc.]  Objection:  It is a fearful thing to fall into the hands of God, Hebrews 10:31.  Response:  That is, of God, as a severe judge, of the impenitent.  But David had contemplated God punishing in this world, as a father (Estius).  By the hand of God he understands the very work of God acting of Himself, not through instruments, as in war.  The compassions of God are more apparent, when He punishes of Himself, because He looks to correction, and He of Himself wants to bless.  But men want to satisfy their cruelty.  See Isaiah 10 (Martyr).  In whatever way David was afflicted, he was always falling into the hands of the Lord, and men were able to do no more hurt to him than God had permitted; but he speaks in a popular manner, wherein we are wont to speak, that God treats us more mildly than men.  For, God chastens as a father; but parents punish their children more humanely than ministers of justice.  Therefore, it appears that David chose famine or pestilence, with war excluded (Menochius).  Question:  What is the justification for this opinion?  Response:  1.  He chose pestilence, in which the condition of all is equal, lest he appear to have willed to flee the scourge of God (Estius, similarly Lyra, Josephus and Theodoret in Sanchez):  For, against famine he and the rich would have readily provided for themselves sustenance; and against war they would have been protected by a troop of fighters, and by the refuge of fortresses (Lyra, similarly Martyr).  Thus David shows both his penitence, and his charity toward the people.  Princes ought to consider themselves to have been made for the welfare of their subjects (Martyr).  2.  But David adduces another reason, namely, from the greatness of the divine mercy, etc. (Sanchez).  3.  The other evils would have the reproach of his nation and of God conjoined.  4.  He chooses what was appropriate for the sin (the unpaid half shekel).  See Exodus 30:12, …that there be no plague, etc.  5.  This was especially consistent with the divine counsel; which is, that He call men to Himself, and that they emend their lives.  In war they prepare themselves to resist, etc.; similarly in famine.  But when they are afflicted with pestilence, place is left for prayer alone.  6.  David had experienced war and hunger, but not likewise pestilence (Martyr).

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.

Verse 15:[16]  So (1 Chron. 21:14; 27:24) the LORD sent a pestilence upon Israel from the morning even to the time appointed:  and there died of the people from Dan even to Beer-sheba seventy thousand men.

[From the morning]  As soon as David had chosen pestilence, on the same morning, at the same moment in time, the contagion began to spread (Tirinus out of Sanchez).  In the morning both David arose, and immediately Gad was present, etc.  Thus the matter was completed in a short time (Sanchez).

[From the morning unto the time appointed (thus Pagnine, Junius and Tremellius, Strigelius),וְעַד־עֵ֣ת מוֹעֵ֑ד ]  Even unto the time of appointment (Montanus); to the determined time (Tigurinus); for the predetermined interval (Castalio).  Question:  What then is this time appointed?  Responses:  1.  At midday (certain interpreters in Munster, similarly Josephus and Theodoret in Sanchez).  There are three times of day with respect to the sun, which are able to be said to be appointed:  dawn, when the sun rises:  midday, when it is in its greatest vigor:  then, when it is setting (Kimchi in Martyr, similarly Munster).  Thus the pestilence only lasted six hours, namely, from morning to lunch-time.  Thus the benign and merciful God inflicts far less punishment than His threats (Theodoret and Ambrose in Sanchez).  [This opinion is not satisfying to others:]  Not so celebrated was the lunch-hour among the Hebrews, neither is that time called appointed (Sanchez).  [Yet the ancients thus translate it, unto the lunch-hour (Septuagint); unto the sixth hour (Syriac, Arabic).]  2.  Unto the evening (Vatablus, similarly Munster); unto the stated time of the evening sacrifice (Jonathan in Martyr, Sanchez, Lyra, Tirinus, Sà and Dionysius and Hugo and the Hebrews in Sanchez, Bochart’s A Sacred Catalogue of Animals).  This commends the mercy of God, who instead of three days chose only one (Vatablus).  The time of ‎מוֹעֵד appears to be the time of meeting; that is, the time in which the people were assembling for evening prayers about the ninth hour, Acts 3:1, just as the tabernacle is often called אֹהֶל מוֹעֵד, the tent of meeting,[17] and synagogues, ‎מוֹעֲדֵי־אֵל, assemblies of God, Psalm 74:8,[18] that is, places in which the people were assembling to worship God (Bochart’s A Sacred Catalogue of Animals 1:2:38:377).  3.  To the time appointed, namely, on the third day, verse 13 (Junius, thus Lapide, Menochius, Malvenda, Tostatus and Cajetan and Salian in Lapide, Osiander, Willet):  if no mention of the time was previously made, etc., it would be a place for divining; but, since a little before the pestilence was said to be of three days duration, and then it is said that it lasted to the appointed time, certainly force is applied to Scripture, if it be referred to anything else (Lapide out of Tostatus).  To this opinion I am not altogether averse; for I do not see why other some times, differentiated from other times, might be able to be called appointed, without any further qualification.  Neither do we read that the time was contracted.  Nor does that pestilence appear to have reached Jerusalem, until after it had ravaged other provinces (Sanchez).  [Yet to others this opinion is not satisfying:]  1.  The history refutes this opinion; for it is said that the Lord repented of the evil, and restrained the angel, who was endeavoring to strike (Martyr, Bochart’s A Sacred Catalogue of Animals).  But God does not repent of a punishment already inflicted, but to be inflicted, as He says in Jeremiah 26:3, 13; nor would He be said to have restrained the angel, if he had already fulfilled whatever belonged to his office (Bochart’s A Sacred Catalogue of Animals 1:2:38:377).  But Cajetan, Dionysius, Salian, and others think that the pestilence lasted for two whole days, and a part of the third, until God said to the smiting Angel, it is enough, verse 16 (Lapide).  It is also said that God repented of that which He had done; for example, of the making of man, Genesis 6:6.  And the third day was begun, but not yet completed, so that the Angel, unless he had been restrained by God, would have continued to strike (Willet).  2.  It is not plausible, either that the Angel, only after three days, came to Jerusalem (Sanchez); or that David for three whole days put off repentance, and prayer for the people (Tirinus out of Sanchez).  Although these reasons do not press very hard (Sanchez).  3.  Whatever is set in opposition to the morning time ought to be a part of the same day:  whether it be an indefinite part, as in Ruth 2:7, from the morning until now she hath continued in the field; or definite, suppose noon, from morning even until noon, 1 Kings 18:26; Nehemiah 8:3, or evening, which is much more common, because morning and evening are the parts of the day most opposite.  From morning to evening occurs in Exodus 18:13; Job 4:20; Isaiah 38:12; Acts 28:23; Sirach 18:26;[19] 1 Maccabees 9:13;[20] 10:80.[21]  Just as to the morning time is often set in opposition the evening.  From evening unto morning, Leviticus 24:3; Numbers 9:21.  Therefore, the time of the מוֹעֵד pertains to that very day.  Which is acknowledged by all the Hebrews, although among them it is not agreed what that part of the day is.  The Chaldean renders it, from the time when the continual sacrifice is offered until when it is burned (Bochart’s A Sacred Catalogue of Animals 1:2:38:377).  A great many think, and that rightly, that the time of the pestilence was shortened (Martyr, Bochart out of Kimchi); just as it is cut short, etc., because of the elect, Matthew 24:22.  Not because God is mutable, but because He recalls what He had decreed under a certain condition, when something is wanting in the condition.  He had decreed that the pestilence would spread for three whole days, unless David and the people had repented (Bochart’s A Sacred Catalogue of Animals).

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, that is, till the time of the evening prayer and sacrifice, when the people used more solemnly to meet together.  See Psalm 141:2; Acts 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, 2 Samuel 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, that is, for three days, as God had set the time, verse 13.  Objection:  If it continued three days, how is it said that God repented him of the evil, and stopped the angel in his course? verse 16.  Answer:  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.

[1] Hebrew: ‎וַיַּ֤ךְ לֵב־דָּוִד֙ אֹת֔וֹ אַחֲרֵי־כֵ֖ן סָפַ֣ר אֶת־הָעָ֑ם ס וַיֹּ֙אמֶר דָּוִ֜ד אֶל־יְהוָ֗ה חָטָ֤אתִי מְאֹד֙ אֲשֶׁ֣ר עָשִׂ֔יתִי וְעַתָּ֣ה יְהוָ֔ה הַֽעֲבֶר־נָא֙ אֶת־עֲוֹ֣ן עַבְדְּךָ֔ כִּ֥י נִסְכַּ֖לְתִּי מְאֹֽד׃

[2] 2 Samuel 24:10:  “And David’s heart smote him after that he had numbered the people.  And David said unto the Lord, I have sinned greatly in that I have done (‎חָטָ֤אתִי מְאֹד֙ אֲשֶׁ֣ר עָשִׂ֔יתִי):  and now, I beseech thee, O Lord, take away the iniquity of thy servant; for I have done very foolishly.”

[3] Hebrew:  ‎הַֽעֲבֶר־נָא֙ אֶת־עֲוֹ֣ן.

[4] Hebrew:  ‎כִּ֥י נִסְכַּ֖לְתִּי מְאֹֽד׃.

[5] Joshua 17:13:  “Yet it came to pass, when (‎כִּי/although) the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out.”

[6] Psalm 25:11:  “For thy name’s sake, O Lord, pardon mine iniquity; for (‎כִּי/although) it is great.”

[7] Psalm 41:4:  “I said, Lord, be merciful unto me:  heal my soul; for (‎כִּי/although) I have sinned against thee.”

[8] Hebrew:  ‎וַיָּ֥קָם דָּוִ֖ד בַּבֹּ֑קֶר פ וּדְבַר־יְהוָ֗ה הָיָה֙ אֶל־גָּ֣ד הַנָּבִ֔יא חֹזֵ֥ה דָוִ֖ד לֵאמֹֽר׃

[9] Hebrew:  ‎הָל֞וֹךְ וְדִבַּרְתָּ֣ אֶל־דָּוִ֗ד כֹּ֚ה אָמַ֣ר יְהוָ֔ה שָׁלֹ֕שׁ אָנֹכִ֖י נוֹטֵ֣ל עָלֶ֑יךָ בְּחַר־לְךָ֥ אַֽחַת־מֵהֶ֖ם וְאֶֽעֱשֶׂה־לָּֽךְ׃

[10] 2 Samuel 12:13.

[11] Hebrew: ‎וַיָּבֹא־גָ֥ד אֶל־דָּוִ֖ד וַיַּגֶּד־ל֑וֹ וַיֹּ֣אמֶר ל֡וֹ הֲתָב֣וֹא לְךָ֣ שֶֽׁבַע שָׁנִ֣ים׀ רָעָ֣ב׀ בְּאַרְצֶ֡ךָ אִם־שְׁלֹשָׁ֣ה חֳ֠דָשִׁים נֻסְךָ֙ לִפְנֵֽי־צָרֶ֜יךָ וְה֣וּא רֹדְפֶ֗ךָ וְאִם־הֱ֠יוֹת שְׁלֹ֙שֶׁת יָמִ֥ים דֶּ֙בֶר֙ בְּאַרְצֶ֔ךָ עַתָּה֙ דַּ֣ע וּרְאֵ֔ה מָה־אָשִׁ֥יב שֹׁלְחִ֖י דָּבָֽר׃ ס

[12] ג represents three, and ז seven.

[13] Hebrew:  ‎וְה֣וּא רֹדְפֶ֗ךָ.

[14] Hebrew:  ‎וַיֹּ֧אמֶר דָּוִ֛ד אֶל־גָּ֖ד צַר־לִ֣י מְאֹ֑ד נִפְּלָה־נָּ֤א בְיַד־יְהוָה֙ כִּֽי־רַבִּ֣ים רַֽחֲמָ֔ו וּבְיַד־אָדָ֖ם אַל־אֶפֹּֽלָה׃

[15] Hebrew:  ‎רַבִּים.

[16] Hebrew: ‎וַיִּתֵּ֙ן יְהוָ֥ה דֶּ֙בֶר֙ בְּיִשְׂרָאֵ֔ל מֵהַבֹּ֖קֶר וְעַד־עֵ֣ת מוֹעֵ֑ד וַיָּ֣מָת מִן־הָעָ֗ם מִדָּן֙ וְעַד־בְּאֵ֣ר שֶׁ֔בַע שִׁבְעִ֥ים אֶ֖לֶף אִֽישׁ׃

[17] For example, Numbers 12:4:  “And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation (‎אֶל־אֹ֣הֶל מוֹעֵ֑ד).  And they three came out.”

[18] Psalm 78:4:  “They said in their hearts, Let us destroy them together:  they have burned up all the synagogues of God (‎כָל־מוֹעֲדֵי־אֵל) in the land.”

[19] Ecclesiasticus 18:26:  “From the morning until the evening the time is changed, and all things are soon done before the Lord.”

[20] 1 Maccabees 9:13:  “They also of Judas’ side, even they sounded their trumpets also, so that the earth shook at the noise of the armies, and the battle continued from morning till night.”

[21] 1 Maccabees 10:80:  “And Jonathan knew that there was an ambushment behind him; for they had compassed in his host, and cast darts at the people, from morning till evening.”