Exegetical and Hermeneutical Commentary of 1 Chronicles 21:2
And David said to Joab and to the rulers of the people, Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know [it].
2. to Joab ] The object being to number “those who drew sword,” the captain of the host was the most suitable person to entrust with the business.
rulers ] R.V. princes.
from Beer-sheba even to Dan ] From the extreme south even unto the extreme north of the land.
Dan ] The modern Tell-el-Kd, about forty minutes distance from Bnis (Paneas), north of Lake Huleh (Waters of Merom). Bdeker, p. 264.
that I may know it] Either with a view to imposing a tax or to undertaking some fresh great military expedition.
Fuente: The Cambridge Bible for Schools and Colleges
See Gill “1Ch 21:1”.
Fuente: John Gill’s Exposition of the Entire Bible
The naming of the along with Joab is in accordance with the circumstances, for we learn from 2Sa 24:4 that Joab did not carry out the numbering of the people alone, but was assisted by the captains of the host. The object of , which is not expressed, the result of the numbering, may be supplied from the context. No objection need be taken to the simple of 1Ch 21:3, instead of the double in Samuel. The repetition of the same word, “there are so and so many of them,” is a peculiarity of the author of the book of Samuel (cf. 2Sa 12:8), while the expression in the Chronicle corresponds to that in Deu 1:11. With the words , “Are they not, my lord king, all my lord’s servants,” i.e., subject to him? Joab allays the suspicion that he grudged the king the joy of reigning over a very numerous people. In 2Sa 24:3 the thought takes another turn; and the last clause, “Why should it (the thing or the numbering) become a trespass for Israel?” is wanting. denotes here a trespass which must be atoned for, not one which one commits. The meaning is therefore, Why should Israel expiate thy sin, in seeking thy glory in the power and greatness of thy kingdom? On the numbers, 1Ch 21:5, see on 2Sa 24:9. In commenting on 1Ch 21:6, which is not to be found in Samuel, Berth. defends the statement that Joab did not make any muster of the tribes Levi and Benjamin, against the objections of de Wette and Gramberg, as it is done in my apologet. Versuche, Sa. 349ff., by showing that the tribe of Levi was by law (cf. Num 1:47-54) exempted from the censuses of the people taken for political purposes; and the tribe of Benjamin was not numbered, because David, having become conscious of his sin, stopped the numbering before it was completed (cf. also the remarks on 2Sa 24:9). The reason given, “for the king’s word was an abomination unto Joab,” is certainly the subjective opinion of the historian, but is shown to be well founded by the circumstances, for Joab disapproved of the king’s design from the beginning; (cf. 2Sa 24:3 and 1Ch 21:3). – In 1Ch 21:7, the author of the Chronicle, instead of ascribing the confession of sin on David’s part which follows to the purely subjective motive stated in the words, “and David’s heart smote him,” i.e., his conscience ( 2Sa 24:10), has ascribed the turn matters took to objective causes: the thing displeased God; and anticipating the course of events, he remarks straightway, “and He (God) smote Israel.” This, however, is no reason for thinking, with Berth., that the words have arisen out of a misinterpretation or alteration of 2Sa 24:10; for such anticipatory remarks, embracing the contents of the succeeding verses, not unfrequently occur in the historical books (cf. e.g., 1Ki 6:14; 1Ki 7:2). – In reference to 1Ch 21:8-10, see on 2Sa 24:10-16. – In 1Ch 21:12, has not come into the text by mistake or by misreading (2Sa 24:13), but is original, the author of the Chronicle describing the two latter evils more at length than Samuel does. The word is not a participle, but a noun formed from the participle, with the signification “perishing” (the being snatched away). The second parallel clause, “the sword of thine enemies to attaining” (so that it reach thee), serves to intensify. So also in reference to the third evil, the which precedes , and the parallel clause added to both: “and the angel of the Lord destroying in the whole domain of Israel.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
(2) And to the rulers (captains) of the people.Omitted in Samuel, which reads, Joab, the captain of the host, who was with him. The captains of the host are, however, associated in the work of the census with Joab (2Sa. 24:4). The fact that Joab and his staff were deputed to take the census seems to prove that it was of a military character.
Go.Plural.
Number.Enrol, or register (sifr). A different word (mnh) is used in 1Ch. 21:1, and in the parallel place. Samuel has, Run over, I pray, all the tribes of Israel from Dan to Beersheba, using the very word (sht) which, in the prologue of Job (1Ch. 1:7; 1Ch. 2:2) Satan uses of his own wanderings over the earth.
From Beersheba even to Dan.As if the party were to proceed from south to north. (See 1Ch. 21:4.) The reverse order is usual. (See Jdg. 20:1; 1Sa. 3:20.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Numbering the people, if it had been done with an eye of thankfulness to God for the increase of Israel, would have been attended with a blessing, and not a curse. But as it arose out of mistrust, it arose from unbelief and sin. Reader! see what a deadly sin unbelief, and a distrust of divine strength is.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ch 21:2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know [it].
Ver. 2. That I may know it. ] But what needs that, now that there was a general aut pax aut pactio, peace or truce with all nations? Curiosity it was, at least: yea, it was pride and creature confidence that pricked David on to this numbering of the people, and made him so peremptory. The herbalists write of a certain plant which they call the Devil’s bit: because, being of sovereign use for mankind, the devil is thought, by simple people, of malice to bite off the root of it, which is found very small, or none at all. Humility is like unto this root, and may be called devil’s bit: not because he can ever bite it off, but for that he never leaveth nibbling at it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joab: 2Sa 24:2-4
Beersheba: Jdg 20:1, 1Sa 3:20, 2Sa 3:10, 2Sa 17:11, 2Sa 24:15, 1Ki 4:25, 2Ch 30:5
bring: 1Ch 27:23, 1Ch 27:24
that I may: Deu 8:13-17, 2Ch 32:25, 2Ch 32:26, Pro 29:23, 2Co 12:7
Reciprocal: Num 1:2 – Take ye the sum 1Ki 3:8 – cannot 2Co 2:11 – General
Fuente: The Treasury of Scripture Knowledge
THE IMPOTENCE OF NUMBERS
And David said to Joab and to the rulers of the people, Go, number Israel from Beer-sheba even to Dan, and bring the number of them to me, that I may know it.
1Ch 21:2
What was it that made Davids deed ungodly? The answer is that it was a departure from the place he held in the Kingdom of God. He was losing the heart which could make him say, I am small and of no reputation, yet do I not forget Thy commandments. Judging by the remonstrances of Davids candid friend, Joab, he was moved by the hope that he should find the people big enough to cope with the nations about them on their own ground. Had they armies? So had he. He would hold his own on their terms. Could they fight? So could Israel. The world around should know that Israel was not to be despised. And the people themselves would appear to have shared Davids pride and ambition. They had prospered and were proud of their prosperity. Davids proposal was likely enough to be popular among the Israelites. They had now settled in the land. They would realise their material strength. Once they were a horde of freshly emancipated slaves. Now, a fixed people, they would let their reserve of strength be known. God might have given them in the past strange and unlikely victories; now they felt their feet, and would stand of their own strength. David must needs be assured of the resources of his kingdom, and the sum-total would be a proud reckoning for the people.
I. Now, such a mood, such a ranging of himself with neighbouring powers, was a grievous departure from Davids position as king of a chosen race.He might not have known what it was then, but he had to be taught. Think for a moment how unique that race was. Nothing is more wonderful, or so wonderful, in history as the survival of the Jews. The Egyptians failed to destroy them; so did the Assyrians. The Babylonians, the mighty Persians, who overran Egypt itself, came and went; and after their power had risen and fallen the Jews remained. Other great nations of the Gentile world rose and fell; Greeks and Romans left the Jews as they were found.
There is nothing like it in the history of the world. This most wonderful phenomenon appears. One strain or thread of the human race, small and obscure compared with the nations around it, often trampled on in the march of history, has yet survived all the great powers of the ancient world. But more is to be noticed. It has remained, in one sense, stationary, and yet it has given birth to the most widely penetrating body upon earth, the manifold Church of Christ. This cannot be disproved. The Christian Church came from nowhere unless it came out of the Jewish. Nay, to this very hour it sets up the law of Sinai in its churches, it reads the Jewish Bible in its congregation, it sings the Jewish psalms in its worship. Its cradle and nursery was Jerusalem. Its first Apostles and teachers were all Jews. Its Head was a Jew Himself. And though the old Jewish community does not proselytise, its child, the Christian Church, does, with accumulating energy. It has had its failures; it has stood and striven long, with sometimes a seeming hopelessness, against the thick walls of Oriental paganism, but it has never drawn back; its unconquered and stubborn heart beats with desire and intention to go on in a belief that after His own way, and in His own time, the uplifted Christ will draw all men unto Him. And the whole of this mighty growth has sprung from a small race which reaches like a thread through the great historical fabrics of the past, and, though they have crumbled around it, has not been broken.
Davids act was a forgetfulness of, a departure from, Gods purpose. In seeking to realise his material resources, and count the swords which he could draw, he so far gave up that unseen vital force which distinguished his people the most, and descended to the meaner level on which those around him took their stand.
II. The whole scene is no mere vision of poetical beauty terrible in the realism of its imagery, but it reveals the very centre of Divine life.It shows the secret of the Lord, and declares how that there is a power often hidden, but never dead, which fulfils its purpose with finally irresistible force. In the preservation of the Jews and the development of Christianity, which traces its pedigree up to the Jewish Church, we see a process which David ignored when he tried to range himself with the nations around, who were about to shrink or disappear.
But this is not the only lesson to be learned. It points to some of those mistakes which men are apt to make at all times in the conduct of their society and their lives.
I refer to a reliance on numbers as a guarantee of stability and truth. I am not thinking of war alone.
In national economy, and most especially in religion, that faith in mere numbers may prove to be disastrous. The consent and unanimity of a thousand fools does not render the folly of one man harmless. On the contrary, it may arm with power to do a thousandfold more harm. We should be specially cautious in guiding our course by that weathercock, public opinion. No doubt it shows us which way the wind blows, and indicates the presence of numbers, but the question remains, In which direction does it blow, and how long will it last? Some pursue a zigzag path without any reference to a point at which they continually aim. They yield to the claim of sheer numbers, sometimes sailing in one direction, sometimes in another. Be sure that the radical mistake of David can be repeated in the conduct of many a modern nation, and is most likely to be mischievous when it is led by mere party government.
No persuasion may be taken as true because it is accepted even by all. There was a time when the whole world believed that the sun moved round the earth. Nay, the Church was ready to assert it as a Divine truth, and to condemn any one who questioned it. But was it the less false because, for a while, the universal suffrage of mankind was in its favour? The great convictions and changes in history are irrespective of numbers. A man who really gets hold of a truth is not more persuaded of it when it has been accepted by others. He is pleased, but not dependent on the verdict which they pass. And a man who has not embraced a particular statement, but wants to see how it is received before he commits himself, can hardly be said to be convinced. He has no root in himself, being merely the slave of numbers.
That slavery, worse than Egyptian, has arisen again and again in the worlds course. It shows itself in the discharge of our business and the profession of our faith. It is the deadly hindrance to which David exposed himself and his people. He, for a while, lost sight of the Lord of truth and righteousness. For a time he forgot His works and the wonderful things which He had done.
And so we are all tempted to number the people. When we would be secure in the possession of a thought we are too often drawn to ask only: What do others think?
But it is of the first importance that a man should be, and do, what he is, and does, Divinely, that he should be true to himself, to the voice of his Father which is in heaven, but Who never leaves His children to walk alone if they will only take His hand.
Preb. Harry Jones.
Illustrations
(1) We are often tempted to enumerate our possessions, our friends, the sources of our income, the various avenues along which our help may come. The rich man makes wealth his strong city; and as he goes over his investments, they resemble the lines of defence behind which a threatened garrison may retreat. But in all these calculations there are elements of weakness, and the course of those who refuse to count up their resources, and simply rest in the all-loving care of God, is much more consonant with the spirit of Christ. Let us not dwell on the numbers of the children of Israel, but on the promise which has guaranteed that they should exceed the number of the stars. When faith embraces and appropriates the Divine promise, it garrisons the heart against all Satans provocations to a distrustful calculation of our resources.
(2) In 2Sa 24:1 we learn that this census of the people was prompted by the Lord: here it is attributed to Satan. The temptation emanated from Satan, but it was permitted by the Lord. May we not explain the whole sad incident by saying that the pride of Davids heart lay at the root of his determination; therefore God gave him up to it, and Satan obtained permission to sift him as wheat? When Moses took the census of Israel, it was at the express command of God, in order to assess the atonement money, but there was no such arrangement here. Joab seems to have had a clearer perception of the fatal mistake that David was committing than the king himself, and shrank from his unwelcome duty. But God interposed, and stopped the completion of the work.
Fuente: Church Pulpit Commentary
21:2 And David said to Joab and to the rulers of the people, Go, number Israel from {b} Beersheba even to Dan; and bring the number of them to me, that I may know [it].
(b) That is, from south to north.