Exegetical and Hermeneutical Commentary of 2 Samuel 24:11
For when David was up in the morning, the word of the LORD came unto the prophet Gad, David’s seer, saying,
11. For when David was up in the morning ] And David arose in the morning, and, &c.: after the recognition and confession of his sin. The E. V. gives the false impression that the conviction of his sin was the result of Gad’s visit, which is not the meaning of the passage. Gad was not sent until after his confession and prayer for pardon.
the prophet Gad, David’s seer ] Gad has not been mentioned since he was with David in his wanderings (1Sa 22:5), but no doubt had been acting as his confidential counsellor throughout. The word for “seer” is chzeh, literally “gazer,” a term first used here in place of the older word “seer,” reh. See note on 1Sa 9:9. The narrative before us was not improbably written by Gad himself (1Ch 29:29).
Fuente: The Cambridge Bible for Schools and Colleges
Davids seer – Margin, references. From the latter passage it is probable that we have here Gads narrative.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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. 2Sa 24:10
David’s seer] A holy man of God, under the Divine influence, whom David had as a domestic chaplain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Davids 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
c “et surrexit”, Pagninus, Montanus, &c.
Fuente: John Gill’s Exposition of the Entire Bible
(1l) For when David.Read, and when. There is no suggestion in the original, as seems to be implied in the English, that Davids repentance was in consequence of the visit of Gad; on the contrary, it was in consequence of his repentance and confession that the prophet was sent to him.
The prophet Gad.This prophet has not been mentioned since his warning to David to return from the land of Moab (1Sa. 22:5); but he had probably been all along one of Davids counsellors. From 1Ch. 29:29 it is not unlikely that this account was written by Gad.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. When David was up From his bed, where probably all night he had watered his couch with his tears. See Psa 6:6, which was, perhaps, composed on this sad occasion.
Gad Who had been with him in his early wanderings. 1Sa 22:5.
Seer See note on 1Sa 9:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH Offers David Three Alternative Chastisements: Famine, War Or Punishment ( 2Sa 24:11-15 ).
In response to David’s prayer YHWH offers him a choice from three alternative chastisements, seven years of famine, three months of defeat by an enemy or three days of pestilence. David rejects the central one because he would rather that Israel were in God’s hands rather than man’s, but seemingly leaves YHWH to choose between the other two, and the result was that YHWH sent a three day pestilence from which seventy clans/families died.
Analysis.
a
b So Gad came to David, and told him, and said to him, “Shall seven years of famine come to you in your land? Or will you flee three months before your enemies while they pursue you? Or shall there be three days’ pestilence in your land?” (2Sa 24:13 a).
c “Now obtain yourself advice and consider what answer I shall return to him who sent me” (2Sa 24:13 b).
b And David said to Gad, “I am in a great strait. Let us fall now into the hand of YHWH, for his mercies are great, and let me not fall into the hand of man” (2Sa 24:14).
a So YHWH sent a pestilence on Israel from the morning even to the time of assembly, and there died of the people from Dan even to Beer-sheba seventy thousand (or ‘family units of’) men (2Sa 24:15).
Note that in ‘a’ YHWH offers a choice of three alternative chastisements, and in the parallel a three day pestilence came on Israel from which seventy thousand/family units died. In ‘b’ the details of the offer are made and in the parallel David declares that his preferred choice is to fall into the hand of God rather than into the hand of men. Centrally in ‘c’ he is called on to provide the answer that Gad is to give to YHWH Who sent him.
2Sa 24:11
‘ And when David rose up in the morning, the word of YHWH came to the prophet Gad, David’s seer, saying,’
David having made his confession to YHWH, the next morning, when David woke up, YHWH was giving His prophetic word to Gad. It would be a severe one.
2Sa 24:12
“ Go and speak to David, ‘Thus says YHWH, I offer you three things, choose for yourself one of them, that I may do it to you’.”
YHWH told Gad that David was to have a choice of three alternatives of which he would have to choose one, which would then fall on him. Notice that YHWH speaks as though it is David himself will suffer (‘that I may do it to YOU’), for he will truly suffer when his people suffer. But as we already know the chastisement is not just because of his sin, but for the sins of the whole of Israel (2Sa 24:1). What the choices involve we learn in the next verse.
2Sa 24:13
‘ So Gad came to David, and told him, and said to him, “Shall seven years of famine come to you in your land? Or will you flee three months before your enemies while they pursue you? Or shall there be three days’ pestilence in your land? Now obtain yourself advice and consider what answer I shall return to him who sent me.”
So Gad came to David and offered him the three choices. He could choose between his people suffering seven years of famine, three months of continual defeat from an enemy, or three days of pestilence. The threefoldness of the offer emphasises the completeness of the chastisement. The numbers seven and three both indicate completeness, with seven adding an extra emphasis on the divine aspect of that completeness (the Chronicler actually changes the seven to three in order to make three threes (1Ch 21:12), but he would not have seen himself as in any way altering the sense of the passage for such numbers were used adjectivally in order to indicate, in this case, completeness, not in order to be taken literally. Compare the use of seven and three in Genesis for ‘a longer’ and ‘a shorter’ journey. Numbers in ancient days were used much more freely in order to express ideas, rather than being used mathematically as we would use them). The first choice would take time to settle in and become noticeable, but once the stores of food were low it would begin to bite and would result in prolonged suffering and many dying, and leave the people in the hands of unscrupulous corn merchants. It would be far worse than the three years famine of 2Sa 21:1. The second would involve three months of war with all the problems that went along with it such as the destruction of crops as well as the death, rape and misery of a good number of Israelites. The third would be sharp but short and would be very much more in the hands of YHWH. David was therefore to take advice from his counsellors and then give to Gad the answer that he could convey to the One Who had sent him. (It must again be stressed that this chastisement was not just the result of David’s sin, but of the sins of the whole of Israel).
2Sa 24:14
‘ And David said to Gad, “I am in a great strait. Let us fall now into the hand of YHWH, for his mercies are great, and let me not fall into the hand of man.”
David naturally found the choice a great burden. None of the alternatives were palatable, and they all tore him apart. But in the end he chose rather to fall into the hand of a YHWH Whose mercies were great, than into the hand of men who would show no mercy. In this he was emphasising his trust in the grace and mercy of God. Famine would leave the people in the hands of the corn chandlers, with himself mainly untouched. War would leave people at the mercy or otherwise of their enemies. Pestilence, however, put all on an equality and could strike from the highest to the lowest
2Sa 24:15
‘ So YHWH sent a pestilence on Israel from the morning even to the time of assembly (or ‘an appointed time’), and there died of the people from Dan even to Beer-sheba seventy thousand men.’
YHWH responded by sending what was to be a three day pestilence on Israel through the Angel of YHWH (2Sa 24:16). It was, through the mercy of God, cut short. It commenced in the morning and went on ‘to the time of assembly’ or ‘to an appointed time’. And the result of the pestilence was that there were a great many deaths in seventy clans/wider families of Israel, with clans from one end of the country to the other being affected. Israel was being given a short, sharp warning of what would happen if they continued to ignore God’s requirements for their lives.
“To the time of assembly” or ‘to an appointed time’ raises problems for us (although probably not to the first readers) as to what exactly is meant. With the article the word for assembly could have referred to a set time (‘the appointed time’), but here there is no article which takes away the definiteness of the statement and leaves it more open. It may therefore be deliberately vague and mean ‘an appointed time’ i.e. whichever time that YHWH would appoint and choose. Or it may mean that it would continue until the assembly of Israel had been called together in order to weigh up and deal with the emergency, which would take two or three days, at which point they could appeal to YHWH (the problem with that is that it did not happen as far as we know). Or it may have in mind David’s assembling of his courtiers at the threshing-floor of Araunah. Or it may refer to a feast that was about to take place (compare the usage in Hos 9:5; Hos 12:9), or possibly even to the time for assembling at evening prayers on the third day.
Fuente: Commentary Series on the Bible by Peter Pett
2Sa 24:11. For when David There is an error here in our translation, which gives us to apprehend that David’s penitence was the effect of Gad’s threat: for, says the text, when David was up, whereas the word which is translated for, should be rendered and; it being not a casual, but a connective particle. Houbigant renders it deinde, afterwards.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 328
DAVID NUMBERING THE PEOPLE
2Sa 24:11-15. When David was up in the morning, the word of the Lord came unto the prophet Gad, Davids seer, saying, 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. So Gad came to David, and told him, and said unto him, Shall 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. And David said unto Gad, I am in a great strait: 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. So 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.
SINS, punishments, humiliations, forgivenesses, succeed each other in a melancholy train throughout the Bible, even as clouds after rain in the material world. Even the most pious characters have their faults and blemishes, which call forth the divine chastisements on themselves and others. We have here an account of David numbering the people, and bringing a heavy judgment on the whole land. The history will lead us to notice,
I.
The severity of God in punishing sin
The sin which David committed was exceeding great
[It had been enjoined by God, that the people never should be numbered without a half shekel being collected from every one of them as a tribute to the Lord, or, as it is called, a ransom for his soul, that there might be no plague amongst them when they were numbered [Note: Exo 30:12-14.]. Now as David never once mentioned this in the order that was given, and as this collection was not made in all the time that the census was taking, it seems that David greatly transgressed in this particular, and that the plague was sent among them on this account. But it is manifest that David was actuated by pride, in wishing to know the extent of the population he governed; and that he was indulging confidence in an arm of flesh, instead of trusting in God only. That he was faulty in these particulars was visible even to so wicked a man as Joab, who expostulated with him on the subject, and warned him that he was bringing guilt and punishment upon the whole nation [Note: 1Ch 21:3.]. Now of all sins, these are the most hateful in the sight of God [Note: Jer 17:5-6.]: and to persist in them so long, in opposition to such plain warnings as were delivered to him, was a very grievous offence.]
The punishment inflicted for it was proportionably severe
[God sent a prophet to him, to offer him a choice of three judgments, of seven [Note: Seven years of famine should probably be read three, that being the number annexed to the other judgments, and it being expressly so represented in the parallel account. See 1Ch 21:12.] years of famine, or three months of unsuccessful warfare, or three days of pestilence: a painful choice indeed! but David wisely preferred the falling into the hands of God, and not into the hands of man. The election being made, the judgment was immediately executed: and no less than seventy thousand men were slain by a destroying angel, before the expiration of the appointed time [Note: Some have taken occasion from this expression, which they say may signify the evening, to represent the pestilence as lasting only to the evening sacrifice of the same day, that is, only nine hours in all: but there is strong internal evidence in the history that it continued the whole three days.]. What now shall we think of sin? Is it so light a matter as the generality of men imagine? and are not they justly called fools who make a mock at it? The sins of the heart are considered as altogether venial: pride and self-confidence are scarcely numbered in the catalogue of sins: but behold in what light they are viewed by an holy God! O that we might learn, if not from Gods declarations, at least from his judgments, what an awful thing sin is, and with what tremendous punishment it will be visited!]
Next let us view,
II.
The goodness of God in pardoning sin
David and the elders of Israel humbled themselves before God
[David had expressed, and that too in very energetic language, his shame and sorrow on account of his transgression: but God determined to punish his iniquity. On the execution of vengeance upon the land, the elders of Israel united with him in the deepest humiliation [Note: 1Ch 21:16.]: and David, when he saw the angel standing over Jerusalem with a drawn sword in his hand, pleaded most earnestly with God, that the punishment might fall on him who had been the author of the sin, and not on the people who were innocent [Note: 1Ch 21:17.]. This was a mark of true contrition. When the soul is not really abased before God, it will rather extenuate its guilt, or cast the blame upon others [Note: 1Sa 15:20-21.]; but when it has a just sense of its guilt, it will be willing to take shame to itself to the utmost extent of its deserts: and such a spirit will never be exercised in vain.]
Now therefore God removed the punishment, and pardoned the iniquity
[Instantly did God command the angel to stay his hand: but at the same time a command was given to build an altar there, and to offer sacrifices to the offended Majesty of heaven. God from, the beginning had honoured his own institutions, and had taken all fit occasions of directing penitents to that great Sacrifice whereby alone the sins of men could be forgiven: and now he stopped the angel on the very spot where he had, many centuries before, arrested Abrahams hand when sacrificing his son; and where, but a short time after, the temple itself was built; that temple in which all the sacrifices were offered, and in the services of which the death of Christ was so abundantly prefigured [Note: 2Ch 3:1.]. Nay, on this occasion God was pleased to put peculiar honour on the sacrifice, in that he sent fire from heaven to consume it [Note: 1Ch 21:26.]. Thus did he point out to David and to all Israel, thus also has he shewn to the whole world, that though penitence and prayer are indispensable requisites in those that shall be pardoned, it is the sacrifice of Christ only that avails for our acceptance with God ]
The history very particularly leads us to notice, in the next place,
III.
The effect which the sins of individuals produce on the community
It was in reality for Israels sin that this punishment was inflicted
[The anger of God, we are told, was kindled against Israel: and on this account he moved David against them, to say, Go, number Israel and Judah [Note: ver. 1.]. In the parallel place we are told, that Satan stood up against Israel, and provoked David to number Israel [Note: 1Ch 21:1.]. We are not to suppose that God himself actually tempted David; for we are expressly told, that he doth not tempt any man [Note: Jam 1:13.]: but he permitted Satan to tempt him; and we well know, that if Gods restraining hand be removed, Satan will prevail against the strongest of men, and sift them as wheat. But when David had thus voluntarily sinned, both he and his people were punished for their iniquity. In a word, for Israels sin he was left, and for his sin they were punished. In this dispensation there was nothing unworthy of the divine character; for both David and Israel justly deserved punishment, and might have been visited with Gods judgments independently of this sin: but by this dispensation God would shew us, that, in this world, communities should be dealt with as one body; the head being afflicted for the members, and the members for the head: that so all may be led to the utmost of their power to consult the welfare of the whole.]
Let us therefore be on our guard, lest we be instrumental to the destruction, rather than to the welfare, of each other
[What evil may not a head of a family bring on the members; a ruler on his subjects; a minister on his people! or what may not they suffer through the misconduct of those over whom they are placed! Let this connexion be duly considered; and, whatever station we are called to fill, let us determine, through grace, that we will perform the duties of it, every joint supplying its utmost aid for the edification of the whole body [Note: Eph 4:16.]. And let us be more ready to take blame to ourselves, than to cast it on others. More particularly, let us watch and pray, that we enter not into temptation; and that Satan may not be permitted to get advantage against us. Thus shall we be blessings to the community, and to the Church of God; and shall through the great Sacrifice be accepted of God in the eternal world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Sa 24:11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David’s seer, saying,
Ver. 11. And when David was up in the morning. ] Having prayed the night afore in faith, that God would take away his iniquity, and own him for his servant, for he knew that he had deserved to be discountenanced and rejected for ever. His sin was doubtless pardoned; but in his people – his pride – he must be punished. Gad therefore cometh to him, and saith in effect, as that other prophet did to the wife of Jeroboam, 1Ki 14:6 “I am sent to thee with heavy tidings.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
For = And.
was = rose.
Gad. Compare 1Sa 9:9. Gad last mentioned, 1Sa 22:5. Probably inspired to write this history.
Fuente: Companion Bible Notes, Appendices and Graphics
Gad: 1Sa 22:5, 1Ch 2:19, 1Ch 29:29
seer: 1Sa 9:9
Reciprocal: 1Sa 22:4 – in the hold 2Sa 12:1 – the Lord 2Sa 15:27 – a seer 2Sa 20:26 – chief ruler 2Sa 24:18 – Gad 1Ch 21:9 – Gad 2Ch 29:25 – Gad Jer 22:1 – Go Jon 1:11 – What
Fuente: The Treasury of Scripture Knowledge
2Sa 24:11-13. For when David was up in the morning The words thus translated give the reader to apprehend that Davids penitence was caused by Gads threat, which certainly was not the case. He was made sensible of his sin and made sorry for it before Gad came to him. They should here be rendered, And when David was up, &c., Davids seer Gad is so called because he was Davids domestic prophet, by whom he consulted God in difficult cases, and received his directions and commands. I offer thee three things To show him and the world that the vengeance he now came to denounce was no casual calamity, nor the effects of any natural cause, he gave him his choice of the three evils, one of which must be immediately inflicted upon him. Shall seven years of famine come unto thee In 1Ch 21:12, it is only three years of famine which is the reading of the LXX.; a reading, says Houbigant, which I prefer in this place, because the three years of famine answer to the three months flight before his enemies, and the three days pestilence. It is easy to suppose here, as in 2Sa 24:9, that a slight mistake has been made by the writer in transcribing the text. If this be not satisfactory to the reader, he may suppose, with Poole and others, that in Chronicles the sacred writer speaks exactly of those years of famine only which came for Davids sin: but that here he speaks comprehensively, including those three years of famine sent for Sauls sin, chap. 21. And this sin of Davids being committed in the year next after them, was in a manner a year of famine; either because it was a sabbatical year, wherein they might not sow nor reap; or rather because, not being able to sow in the third year, on account 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? Now advise That is, consider. The divine wisdom appears in the nature of the offer here made to David; he had sinned by placing his heart on human means of safety and security, instead of placing it on the divine protection. A trial was therefore made of him by this offer, how his heart now stood, and whether it would not fly to human means for safety. He had numbered his people, that he might rest in confidence by knowing the strength of his kingdom. Had not, therefore, his heart smote him, as mentioned 2Sa 24:10, and had he not seen the sin and folly of seeking safety in human strength, independent of the Almighty, he would, in all likelihood, have chosen to have tried his fortune with his enemies in war, as depending on the known strength, courage, and number of his people. Or he would have chosen famine, as depending on his great riches for obtaining a sufficient supply of food from other countries, though the famine should come into his land. But by humbly and confidently leaving it to God, to inflict either of those punishments which come more immediately from his own hand, and one of which, namely, the pestilence, he knew no human power or means could any ways guard against, and from which all his mighty men of war, or his own valour and wisdom, could not defend him, but he would lie equally exposed as the meanest subject; by such a submission or choice as this, David gave a public testimony, that he was again convinced that all human means or strength avails nothing, unless we have the help and protection of the Almighty; that all our confidence is vain, unless that which is placed in the Lord.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.