17<\/strong>. when he saw the angel<\/em> ] The writer of Chronicles, dwelling upon the details of the miraculous circumstances which attended the designation of the site of the Temple, records that “David lifted up his eyes, and saw the angel of the Lord standing between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. And David and the elders, who were clothed in sackcloth, fell upon their faces” (2Sa 21:16<\/span>).<\/p>\n I have sinned, and I have done wickedly<\/em> ] It is I that have sinned and I that have done perversely.<\/strong> The pronoun is twice emphatically expressed. Sin is doubly described as missing an aim<\/em>, coming short of the mark of duty; and as crooked<\/em> or perverse action, following the leadings of self-will instead of the straightforward path of right. Cp. 1Ki 8:47<\/span>; Psa 32:1-2<\/span>.<\/p>\n these sheep, what have they done<\/em> ] Cp. ch. 2Sa 7:8<\/span>; Psa 74:1<\/span>; Psa 95:7<\/span>. David takes all the blame upon himself, for his offence had been the immediate cause of the plague, and it is characteristic of true penitence to dwell exclusively on its own sin, without respect to the complicity of others. But it is clear from 2Sa 24:1<\/em><\/span> that the sin was the sin of the people as well as of David. See Additional Note v. p. 238.<\/p>\n Compare the passage in Chronicles. The account here is abridged; and 2Sa 24:18<\/span> has the appearance of being the original statement.<\/P><\/p>\n 2Sa 24:17<\/span><\/p>\n And David spake unto the Lord when he saw the angel that smote the people.<\/em><\/p>\n<\/p>\n The problem of undeserved suffering<\/strong><\/p>\n Davids sin in numbering the people was want of confidence in God. At any rate, it is certain that for a time he lost his faith, and was in open rebellion against God. Then came his punishment–a grievous punishment for the king who has the welfare of his people at heart. One man sins; his sin is punished; but the punishment fails on the innocent–that is the strange problem which rises before us on reading this chapter, and it is a problem which very often presents itself in the facts of human life. The problem is forced on our notice every day we live. A careless shipwright does not send his bolt or rivet home properly, and, in a storm at sea, a gallant ship founders, carrying with it many precious lives. A man commits a great crime; he is found out and punished, but the punishment does not stop with himself: it falls also on his family, who have to bear the shame and the reverse of fortune. A husband and father becomes a drunkard; the sin brings its inevitable punishment; but the punishment is as heavy on the wife, who is never free from anxious care, and on the children, who grow: up weakly, uneducated, and wilful, for the lack of parental guidance. Two or three men combine in a gigantic fraud; they are detected and punished, and utter ruin falls on them; but the consequences of the fraud, in a thousand ramifications, affect the happiness and prosperity of a whole nation. A sovereign does not feel himself secure on his throne, and, in order to surround himself with military glory and strengthen his position, declares war against a neighbouring people. The punishment of his ambition is disastrous to himself; but still worse are the calamities which come on thousands of his unoffending subjects. Is not the suffering of the innocent with the guilty, and for the guilty, one of the most familiar facts in human life? We would think it fair and right that each one should start in life with the same chance of good and evil, and should have it in his power to carve out his fortunes as seemeth, good to him but it is only too plain that such is not the case. Some are overweighted from the very first; some spend all their lives in reaching the point from which others start; some struggle on for a few years, and die in the bloom of youth, through inherited feebleness of constitution. And even if we did all start with the same chances, it is evident that we do not work through life freely and independently; our aims are defeated, our efforts crushed by events over which we have but little influence. Job, sitting among his comforters and bewailing his unhappy fate; Prometheus, chained to the rock and defying the unjust power that chains him; Philoctetes, left behind in his misery on the desert island–these present, in the highest flights of tragic poetry, what many a one feels bitterly in his own thoughts–the truth that wrong-doing and suffering do not always go together; and to those who believe in a Governor of the universe they present also some apparent justification for the complaint of mankind, which is most briefly expressed in the words of Solon to Croesus, King of Lydia, The Deity is altogether envious and full of confusion (Herod 1, 32.) So long as the facts are put in this way, I do not think it possible to explain or palliate them. It is of no use to say that, looking to the whole experience of human history, sin is punished and righteousness prospers. The doctrine of averages, however true and consoling to the plilosophising observer, does not make the: individual wrong lighter. Nor is it of much use, I fear, to point out that suffering is not always a misfortune, nor prosperity a gain; for the man who has been ruined by others guilt, the wife who has been bereaved through anothers folly, the youth who finds himself cramped and fettered by the circumstances of his birth, does not cry out against the suffering so much as against the seeming injustice and unfairness. But let us look at all these facts from another point of view. Our difficulty hitherto has been, that the innocent have often to suffer for the guilty, that punishment often falls on those who have not deserved it. But what are we to say about the enjoyment of benefits for which we have not laboured, the reaping of reward where there has been no desert on our part? Is there not such a thing as receiving good where we had not earned it? And, when we talk of the innocent suffering with or for the guilty, should we not also speak of the undeserving being blessed with prosperity along with the deserving, or even instead of the, deserving? We cry out passionately against receiving less than justice in the arrangements of the universe; but do we not sometimes receive more than our just share? To go back to the case from which we started: the people were suffering in Israel on account of the sin of their king; but had they not derived great benefit from the same kings good government, or success in war? If they did not deserve to share in his punishment, can we say that they deserved to share in his prosperity? But the same is true of life generally. If we suffer where we have not sinned, do we not also prosper where we have not proved worthy? If, after all our toils and honest exertions, our hopes are defeated through the fault of others, do we not also reap where we have not sowed, and gather where we have not strawed? If the wrong-doing of others sometimes brings an undeserved retribution on our heads, is it not true that every day some happiness is added to our lot, through the right-doing of others? The fraud of two or three men causes a national calamity; but the honest dealing of a thousand others, with their conscientious discharge of duty, makes the nation prosperous, secures to very many the advantages of an easy income with little trouble to themselves, and preserves the country from bankruptcy, moral and commercial; and if the calamity is undeserved, surely we cannot say that we have deserved all the prosperity. Just think how, in a hundred ways, we reap the benefit of other mens labour; how our enormous material prosperity during this century has been chiefly due to James Warts invention of the steam-engine, so that thousands have now the opportunity of culture and refinement, who otherwise would hays been toiling in the fields all day, with dulled senses and faculties of thought disused. Think how many lives are saved every year in our coal-mines by Sir Humphrey Davys lamp; think how much physical suffering has been spared us, in the practice of surgery, by the discovery of nitrous oxide and chloroform; think how many pure and pleasant thoughts have come to us through the work of some great poet, or painter, or musician–and say, is it not emphatically true that, if we suffer by the sins of our fellow-men, we benefit also by their virtues? Here, again, it would be easy to furnish examples; it is sufficient to observe the general principle that the influence of other men on our fortunes is for good as well as for evil. But look further at the problem of hereditary evil–the sins of the fathers coming on the children–is there not also such a thing as hereditary good? We have not all inherited feeble constitutions from our ancestors, or the race would come to an end; we are not all placed in circumstances where we cannot lead an honest life, otherwise society would cease to exist. As an actual fact, hereditary evil is the exception; and what we have to consider, in most cases, is the great fact of hereditary good, which is as little deserved by us as the evil. Is it not the case with many of us that the patient industry, the upright conduct, and the virtuous lives of our fathers and forefathers, have surrounded us with advantages from the very moment of our birth–advantages which they perhaps were morally bound to secure for us, but which we have in no sense earned by our own merit? If our fathers and forefathers were only discharging their duty, none the less have they, in such ways, conferred great blessings upon us. Thus far our considerations have involved no principle distinctively religious. We are dealing with facts which are facts to the Atheist or Agnostic quite as much as to the Christian. Up to this point, we have only reached this conclusion–that our weal and woe are indissolubly linked with the actions of our fellow-men, that from this connection there come to us both good and evil, and that we must be content to take the evil with the good. Now, how does the gospel of Christ stand to all this? Does it help us further in solving the problem? It does give a complete solution, but in a very unexpected way. So far from regarding this problem of undeserved suffering as a part of the universe to be explained or defended, Christianity takes it up as the starting-point of its moral teaching. Now, see how all this bears on our problem. The universe is so ordered that we live in the closest relations to one another; we exercise an immense influence over one anothers fortunes, both for good and evil. We accept the good without acknowledging it with gratitude; we receive the evil with loud complainings against fate, and passionate upbraidings against Providence; but all the time we think only of ourselves. Christ bids us think of others. While we complain because we suffer from others wrong-doing, Christ says to us, Take heed that others do not suffer from your wrong-doing. You live in close relation with your fellow-man; then see to it that, from this relation, nothing but good flows to him; love even your enemies, bless even them, that curse you, do good even to them that hate you; in all things strive to make your fellow-man better, happier, nobler, by loving him with all your heart. In short, while we cry out about our rights, Christ bids us think of our duties; while we think only of the claims we have on others, He calls us to consider also the claims which others have on us. In this there seems to me to lie the true solution of the problem. We must cease to look at it with purblind selfishness of vision; we must not continue to ask the one question, Why should I suffer, being innocent? but we must also ask, Why should I receive benefit when I have neither laboured nor deserved? and above all, we must ask, How can I live and act, so that my life and actions shall bring good, and good only, to my fellow-men? We utter passionate complaints about our own wrongs and woes, about the evil influences which our fellow-men exercise on our fortunes; but we should utter heartfelt acknowledgments of boundless good received from the good offices of those who went before, and those who are living now. We are related to one another, not as Alpine peaks rising from a cold sea of mist–divided, solitary; but as stones which help each other in building up the great fabric of Gods world. God has clearly meant it to be so. Not one of us lives to himself or dies to himself; the living or dying, even of the humblest man, has its influence on some other fellow-creature for evil or for good. What a changed world it would be if all such influence–if the influence of every mans living and dying–were an unmixed good to others! Where, then, would be the undeserved suffering which at present seems such a grievous wrong? But Christs command has, for its practical result, the direction of every mans influence for good; and the whole essence of Christian morality lies in the words of St. John, Little children, love one another. If we could only adopt, in its entirety, the principle of Christs commandment, we would be vexed no more by perplexing doubts and anxious fears–we would find, in this solidarity of the human race, our greatest strength and our best educator. Buffering, whether deserved or undeserved, can always be traced to sin; and sin has its root in the selfishness of our thoughts, feelings, and actions. If love were to take the place of selfishness in every human heart, sin would be unknown, its consequent suffering unheard of, and earth be changed from a purgatory into a paradise. In spite of the centuries which are completed since Christ lived and died in the world, Christianity, as a moral force among men, is little more than in its infancy. Whatever power it may have had over individual hearts, in cleansing them from sin and widening them to some comprehension of Gods love, the full significance of its teaching has been little felt on society as a whole. But more and more, as men become possessed by this intense feeling of sympathy with their fellows, this single-hearted desire to make all their influence on them tell for good, this death of all selfishness, this regenerator of the moral nature which Christ called forth, and which we denominate love–more and more the evils under which the race of men now groan will disappear. (D. Hunter, D. D.<\/em>)<\/p>\n Verse 17<\/span>. But these sheep, what have they done?<\/B><\/I>] It seems that in the order of Providence there is no way of punishing kings in their regal<\/I> capacity, but by afflictions on their land, in which the people must necessarily suffer. If the king, therefore, by his own personal offenses, in which the people can have no part, bring down God’s judgments upon his people, (though they suffer innocently,) grievous will be the account that he must give to God. The people generally suffer for the miscarriages of their governors: this has been observed in every age. <\/P> Quicquid delirant reges, plectuntur Achivi.<\/I><\/P> __________________ “When doting monarchs urge<\/P> Unsound resolves, their subjects feel the scourge.”<\/P> HOR. Ep. lib. i., ep. 2, ver. 14. Against my father’s house.<\/I>]<\/P> That is, against his own family; even to cut it off from the face of the earth.<\/P> <\/p>\n Let thine hand be against me; <\/B>wherein David shows his justice, and piety, and fatherly care of his people, and that he was a type of Christ. <\/P> Against my fathers house; <\/B>against my nearest relations, who probably either put David upon, or encouraged him in, this action, because they were no less vain-glorious than David; and the honour which they thought would come to David thereby, would also redound to them; or, at least, they did not use their utmost endeavours to dissuade David from it, as they should have done, and therefore were involved in Davids guilt. Howsoever, it was but fit and reasonable that his family, which did partake of his honour and happiness, should also partake in his suffering, rather than those who were less related to him. Nor doth David absolutely desire that they may suffer, but only speaks comparatively, and by way of supposition, and with reference to Gods good pleasure. <\/P> <\/p>\n 17. David . . . said<\/B>or, “hadsaid,” <\/P> I have sinned . . . but thesesheep, what have they done?<\/B>The guilt of numbering the peoplelay exclusively with David. But in the body politic as well asnatural, when the head suffers, all the members suffer along with it;and, besides, although David’s sin was the immediate cause, the greatincrease of national offenses at this time had (2Sa24:1<\/span>) kindled the anger of the Lord.<\/P><\/p>\n And David spake unto the Lord<\/strong>,…. In prayer; he and the elders of Israel being clothed in sackcloth, and fallen on their faces, he prayed, not unto the angel, but to Jehovah that sent him; see<\/p>\n 1Ch 21:16<\/span>;<\/p>\n when he saw the angel that smote the people<\/strong>; in the air over Jerusalem, with a drawn sword in his hand, which made him appear terrible:<\/p>\n and said, lo, I have sinned, and I have done wickedly<\/strong>; in numbering the people:<\/p>\n but these sheep, what have they done<\/strong>? he looked upon himself as the only transgressor, and his people as innocent, and as harmless as sheep; he thought of no sins but his own; these were uppermost in his mind, and lay heavy on his conscience; and it grieved him extremely the his people should suffer on his account: but they were not so innocent as he thought and suggests; and it was not only for his, but their sins, this evil came; he was suffered to do what he did, to bring upon them deserved punishment for their rebellion against him, and other sins; however, this shows the high opinion he had of them, the great affection he had for them, and his sympathy with them in this time of distress:<\/p>\n let thine hand, I pray thee, be against me, and against my father’s house<\/strong>; let me and mine die, and not they; a type of Christ, the good Shepherd, willing to lay down his life for the sheep, and suffer in their stead, that they might go free.<\/p>\n 17<\/strong>. <\/strong> Saw the angel <\/strong> His vision was so spiritualized, and his inner sense so enlarged, that he was permitted to behold “the angel of the Lord stand between the earth and heaven, having a drawn sword in his hand stretched out over Jerusalem.” Compare Chronicles 2Sa 21:16<\/span>; Num 22:31<\/span>; Jos 5:13<\/span>. The elders who were with him in penitential garb seem to have seen the angel also. Such angelic personages are often around us in their ministrations of judgment or of love, but rarely have they been allowed to manifest themselves to human vision. <\/p>\n I have sinned <\/strong> I, only I, am the guilty cause of all this woe! It is ever a characteristic of the subdued and heartbroken penitent to take all possible blame upon himself. He who in professedly deep contrition throws any blame on others, or seeks to involve others in his guilt, is not so much a penitent as a disappointed schemer.<\/p>\n 2Sa 24:17<\/span><\/em><\/strong>. <\/strong>But these sheep, what have they done?<\/em><\/strong><\/strong> To those who object to the people’s being involved in David’s punishment as inconsistent with the divine justice, we reply, that the reader ought to be put in mind, that kings may be punished in their regal capacities, for the errors of their administration, by public calamities; by famine, pestilence, foreign wars, domestic convulsions, or some other like distresses, which affect their people: and if it be right at all for God to animadvert on the conduct of princes, as such, <\/em>or to shew his displeasure against them for the public errors of their administration, it must be right and fit for him to afflict their people; indeed, this is nothing more than what continually happens in the common course of Providence. And if this be a difficulty, it affects natural religion as well as revealed; and the same considerations which will obviate the difficulty in one case, will solve it also in the other. Besides, in this case the people were themselves very culpable, as they knew, or might have known, that upon being numbered they were to pay the prescribed ransom, which yet they neglected or refused to do; and therefore, as partners in the offence, they justly shared in the penalty inflicted. David, indeed, takes the guilt upon himself, and declares his people innocent of it: These sheep, what have they done? <\/em>And it is true, that the order to number the people was David’s, of which his people were wholly innocent: but they should have remonstrated against it to the king, or voluntarily have paid the capitation tax required of them; and as they did neither, they could not plead innocence as a reason for their exemption from punishment. Even supposing that they were free from all blame in this affair, can we conceive that they were so entirely free from all other transgressions, as that it was injustice in God to visit them with a pestilence? Were not many of them concerned in the rebellion of Absalom? Is it not expressly said in the first verse, that the anger of the Lord was kindled against Israel? <\/em>And can we suppose, that the righteous Lord, whose mercy is over all his works, could be angry with the people if innocent?If not, God did them no injustice by sending the pestilence; and therefore none by sending it at that time, and as an immediate punishment of David’s sin. God, by virtue of his supreme authority over mankind, may resume life whenever he pleases. If there be no sin, the immediate resumption of life will be no punishment; if there be, a resumption of life will not be unjust, though the immediate reason of that resumption may be for the punishment of another; especially as all such instances have a real tendency to promote the public good, and to preserve alive, in the minds both of princes and people, that reverence for the Deity, without which neither public nor private virtue can subsist, nor the prosperity of kingdoms ever be secured and established upon solid and lasting foundations. Chandler. We would just add to what this learned writer has observed, that it is very plain from the first verse, that the men of Israel and Judah were punished, not so much because David numbered the people, as because they had offended the Lord, and called down by their vices this punishment upon them: nor can we, upon a review of what is past, want proofs of their criminality. Can we conceive any thing more shameful and sinful, than the rebellions which we have read of in the preceding chapter; rebellions against a good and pious king, established over them by the immediate choice of God himself. Doubtless, such conduct well merited chastisement from the hand of God; and it may, perhaps, be thought not unworthy of observation, that other nations, after rebellions against their lawful monarchs, have suffered the like punishment with the Israelites in the present case. The latter clause of this verse, let thine handbe against me,<\/em> &c. is a noble instance of David’s generous concern for the welfare of his people. The language is tender and pathetic; it is the real language and spirit of a genuine, a true shepherd of the people, devoting himself and family as a sacrifice to God for the preservation of his subjects. See Dr. Waterland’s Scripture Vindicated, part 2: p. 108 and Dr. Leland’s answer to “Christianity as old as the Creation,” vol. 2: p. 425. <\/p>\n REFLECTIONS.<\/strong>During nine months David waited for the gratification of his pride; and now he no sooner receives the return, than conviction of his sin dashes the sweet draught that he was lifting to his lips. So often are the pleasures of sin turned into the poison of asps! <\/p>\n 1. His heart smites him: reflecting in the evening on what he had done, the good Spirit opens his eyes to a sense of his guilt, and awakens his conscience to a sensibility of his danger. Instantly his penitent confessions speak his contrite spirit, and he begs earnestly the forgiveness of his great sin and folly. Note; <\/em>(1.) Though we have played the fool, and sinned exceedingly, yet, if our heart smite us, and we are brought to our tears and our knees, there is yet hope. (2.) A sense of guilt upon the conscience, will put an edge on the importunity of our prayers; and the groan-ings which cannot be uttered, God can hear. (3.) It is the greatest folly, to incur, for a momentary pleasure, never-ending pain. <\/p>\n 2. When David arose in the morning, expecting from the bitter night he had past to meet no glad tidings, Gad the seer is sent to him with his sentence: three things are proposed to his choice; famine, pestilence, or war. He shall rue his folly, and the people suffer for their sins. Note; <\/em>(1.) God often severely chastises, when he does not mean utterly to destroy. (2.) All his judgments are just; and those who walk in pride he is able to abase, by smiting their idol, or laying their honour in the dust. <\/p>\n 3. David is in a dreadful strait: yet, since it must be so, he chooses rather to fall into the hands of God than of man; and to stand on a level with the meanest subject, as the mark of the devouring pestilence: knowing the greatness of the mercies of God, he casts himself upon them, hoping that the stroke in his hand would be lightened, or the time of suffering shortened. Note; <\/em>Those mercies which we must for ever despair of obtaining from men whom we have highly offended, we may hope (though so much more aggravated our guilt) to find with God, for he is God, and not man.<\/em> <\/p>\n 4. Instantly as the choice is made, the sword is drawn; and Israel’s land, (so changed is the scene!) instead of peace and joy, resounds with the shrieks of the mourners, and the groans of the dying. Seventy thousand fell before the destroying angel; such dreadful havock can these glorious spirits make when sent to execute God’s judgments! The time was short, but the slaughter was prodigious. Then God repented of his fierce anger; he looked upon their desolations, and remembered the ark of his covenant; he therefore bids the angel sheath the sword; it is enough. Note; <\/em>(1.) God mingles mercy still with judgment, else would the sons of Jacob be utterly consumed. (2.) While we tremble at his visitations, let us fear to provoke them by our sins. <\/p>\n 5. David’s eyes were now opened, to behold this mighty angel, as he stood with the sword of vengeance yet unsheathed. Then David fell down before the angel, and, directing his prayer to God, confessed his guilt, and opened his bosom to receive the stroke that he had provoked, begging that he might bleed, as the author of the judgment; and that his people, whom as a good shepherd he loved, might escape, though at the expence of his own blood. His prayer is accepted, and himself also spared. Note; <\/em>(1.) Thus the son of David not only offered, but actually laid down his life for his sheep. (2.) Real penitents cannot bear that others should smart for their <\/em>sins; and care not what themselves <\/em>suffer, so they <\/em>may go free. <\/p>\n 2Sa 24:17 And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father’s house.<\/p>\n Ver. 17. The angel that smote the people.<\/strong> ] For the king’s offence. Great men’s sins do more hurt than others; (1.) By imitation; (2.) By imputation; for plectuntur Achivi.<\/em> Howbeit, the people also had deserved destruction for their many foul enormities; especially for the abuse of their peace, and contempt of God’s word, as Bede noteth of the Britons, anne Christi 420, who were therefore visited with such a contagious plague, that the living were scarce able to bury the dead. <\/p>\n <\/p>\n And said, Lo, I have sinned.<\/strong> ] Hitherto he offered not himself to the plague, saith Chrysostom, because he still expected and made account to be taken away by it. Now, seeing it was God’s will to spare him, he crieth out, Ecce ego peccavi, En ego qui feci, in me convertito ferrum.<\/em> Mr Bradford, martyr, in a certain holy letter of his, writeth thus: – Let the anger and plagues of God, most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every one of us may say, It is I, Lord, that have sinned against thee; it is mine hypocrisy, vain glory, covetousness, uncleanness, carnality, security, idleness unthankfulness self-love, and such like, which have deserved the taking away of our good king, of thy word and true religion, of thy good ministry, by exile, imprisonment, and death, &c. a<\/em> <\/p>\n <\/p>\n But these sheep, what have they done?<\/strong> ] They had done enough to draw upon them this destruction; but he, as a good Shepherd ( , q.d., <\/em> ), b<\/em> offereth himself to punishment, that they may go free. Chrysostom writeth, that the Capadocian shepherds, and the Lydian likewiss suffer much hardship by heat and cold, for the good of their flocks. c<\/em> Jacob did so for the good of Laban; Gen 31:6 but never any like Jesus Christ, the great Shepherd, who not only offered, but freely gave his life for his sheep. Joh 10:11 <\/p>\n<\/p>\n a<\/em> Act. and Mon,<\/em> 1477. <\/p>\n b<\/em> Ab<\/em> , ovis, et<\/em> , desidero.<\/em> <\/p>\n c<\/em> Hom.<\/em> xv. Epist. ad Rom.<\/p>\n Lo. Figure of speech Asterismos. App-6. <\/p>\n wickedly. Hebrew. `avah. App-44. <\/p>\n spake: 1Ch 21:16, 1Ch 21:17 <\/p>\n I have sinned: 2Sa 24:10, Job 7:20, Job 42:6, Psa 51:2-5, Isa 6:5 <\/p>\n these sheep: 1Ki 22:17, Psa 44:11, Psa 74:1, Eze 34:2-6, Eze 34:23, Eze 34:24, Zec 13:7 <\/p>\n let thine: Gen 44:33, Joh 10:11, Joh 10:12, 1Pe 2:24, 1Pe 2:25 <\/p>\n Reciprocal: Gen 18:23 – Wilt Gen 20:7 – pray Gen 38:26 – She hath Num 16:22 – one man sin Num 16:48 – General Job 19:4 – mine Pro 29:8 – wise Jon 1:12 – Take Mic 7:9 – bear Act 12:23 – the angel Act 26:31 – This man Phi 2:26 – ye had<\/p>\n 2Sa 24:17. These sheep, what have they done? What? They have done many things amiss. Their rebellions and other vices had been many, and it was for their own sins, as well as for Davids, that this heavy judgment now befell them. The king, however, as became a penitent, is severe on his own faults, while he extenuates theirs. Let thy hand be against me Herein David shows his piety and fatherly care of his people, and that he was a type of Christ; and against my fathers house My nearest relations. These, probably, had either put David upon, or encouraged him in this action. And, besides, it was but fit that his family, who partook of his honour and happiness, should also partake in his sufferings, rather than those who were less related to him.<\/p>\n 24:17 And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they {k} done? let thine hand, I pray thee, be against me, and against my father’s house.<\/p>\n (k) David did not see the just cause why God plagued the people, and therefore he offers himself for God’s correction as the only cause of this evil.<\/p>\n And David spoke unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father’s house. 17. when he saw the angel ] The … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 24:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8721","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8721","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8721"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8721\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8721"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8721"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8721"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"