Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. XXIV.

Vers. 1. ANd again the anger of the Lord was kindled against Israel, &c.] These words (and again) have reference to that which was before re∣lated, chap. 21. concerning the famine which the Lord in his displeasure sent a∣mongst the Israelites, immediately after that it seems the Lord was again angry with the Israelites for their wickednesse, and so he moved David against them, that is, for their hurt, to say, Go number the people of Israel and Judah, and the meaning of this, that the Lord did this by letting Sathan loose upon him, and leaving David to himself that he might be foyled by Sathan, and therefore it is said, 1. Chron. 21.1. And Sathan stood up against Israel, and provoked David to number Israel: and the like we have, 1. Sam. 26.19. If the Lord have stirred thee up against me, let him accept an offering: 1. Kings 22.22. I will go forth, and be a lying spirit in the mouth of all his Prophets.

Vers. 2. For the king said to Joab the captain of the host, which was with him, &c.] That is, he spake to Joab, who had the command in chief over the host, which were at that time in their course attending upon David. In 1. Chron. 27.1. &c. it is expressely said, that for every severall moneth there were severall bands, of four and twenty thousand, that did in their courses attend upon the king, and hence is this expression, captain of the host which was with him: and the rather happely is this clause added, because the host which now attended in Jerusalem upon the king, was to go out with Joab to attend him in this service of numbring the people.

Go now through all the tribes of Israel, from Dan even to Beer-sheba, and num∣ber ye the people, &c.] He enjoynes them to number the people, that is, all that were fit for warre, vers. 9. and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men: and gives no other reason but this, that I may know the number of the people: and herein the sin of David is intimated, to wit, that he did it causelessely, merely out of cu∣riositie and pride, and carnall confidence in the multitude and strength of his people.

Vers. 3. But why doth my Lord the king delight in this thing?] That is, why should this be done, there being no other cause for it, onely to satisfie thy curiositie, and to delight thy self therein? In 1. Chron. 21.3. there are other reasons added, which Joab used also to disswade the king from this his purpose, of numbring the peo∣ple, as, are they not all my lords servants? why then doth my lord require this thing? why will he be a cause of trespasse to Israel? concerning which, see the note there.

Vers. 4. Notwithstanding, the kings word prevailed against Joab, and against the captains of the host, &c.] Though not Joab onely, but the captains also with him, did what they could to disswade David; yet David resolved it should be so, and so it was done, though he could not over-ballance them with reasons, yet his word prevailed, he had said it should be so, and therefore it must be: it is indeed a very disputeable question, whether Joab and the other captains did well in yielding to David for the numbring of the people. Some hold that they did well therein, and that because when Princes enjoyn that which is not in it self sinfull (as doubtlesse it was not evil in it self to number the people) the subject then is bound to obey: o∣thers hold that Joab did sinne in obeying the kings command herein: first, because Joab perceived plainly, that David commanded this causelessely, and onely to sa∣tisfie his vain glorious humour; and so as the commanding of this with such an in∣tention made it sinfull in David, so the obeying of this command in Joab, when he knew the kings intention was evil, could not be warrantable: and secondly, because it appears that Joab did it against conscience (for so it is said, 1. Chron. 21.6. the kings word was abominable to Joab) yea, and when he did it, his mind gave him it seems, that there would come some judgement upon the kingdome for it: why doth my lord, saith he, require this thing: and indeed in these regards, this last opinion seems to be the most probable. Joabs conscience was against this unnecessary num∣bring of the people, the rather happely, because it was like to be some way charge∣able, and burdensome to the people: but he had once angered David before, by go∣ing against his command in the death of Absalom, and he was loth to hazard his displeasure again.

Vers. 5. And they passed over Jordan, and pitched in Aroer, &c.] A citie of

the Gadites, Numb. 32.34. which lay in the midst of the river Arnon, Deut. 2.36. called here the river of Gad; but that which is most observable, is the phrase here used, that they pitched in Aroer, which is a military word, with bands and troops of souldiers; for of this I know no reason that can be given, but that it was to over aw the people, lest they disliking what was done, should refuse to submit to the kings com∣mand, and that it may be because there was alwayes some tribute, or pollmoney paid at the numbring of the people; at least some Officers had their sees, which was a great burthen to the subject, being done, especially with out any just cause & this might well be one chief reason, why the businesse was, as is noted before so abominable to Joab.

Vers. 6. And they came to Dan-jaan.] Which is usually called Dan without any other addition, as we may see, Josh. 19.47.

Vers. 7. And came to the strong hold of Tyre, and to all the cities of the Hi∣vites, and of the Canaanites.] That is, all the cities formerly possessed by those nations, or where some remainders of those nations, did still live mixed among the Israelites.

Vers. 9. And there were in Israel eight hundred thousand valiant men that drew the sword.] Hereby it is evident, that onely those men were numbred, that were of years and of abilitie of body to bear arms, the reason whereof is given, 1. Chron. 27.23. But David took not the number from twenty years old and under, because the Lord had said, he would encrease Israel like the starres in the heavens; and be∣sides, the intention of David, was chiefly, to know the strength of his kingdome; for that was it wherein his heart was exalted; he desired to know how many armed men fit for warre, he was able, if need required, to bring into the field; besides, though it be said in generall, that in Israel, that is, in the tribes of Israel considered apart from Judah, there were eight hundred thousand valiant men; yet we must know that the tribes of Levi and Benjamin were not included in this number; for so it is expressed, 1. Chron. 21.6. But Levi and Benjamin counted he not amongst them: for the kings word was abominable to Joab, concerning which, see the note in that place; but why is it said, 1. Chron. 21.5. that there were found in Israel, eleven hundred thousand, and here it is said that there were found of them, but eight hundred thousand? I answer, that in the Chronicles it is likely that the ordinary companies of the trained bands are included, which in their turns did every moneth attend in Jerusalem: which are here omitted, because their names were alwayes kept enrolled, and therefore there was no need now to take the account of them: but was there then three hundred thousand of them? I answer, there were two hund∣red eighty and eight thousand of them, (for there were four and twenty thousand which served every moneth; and twelve times four and twenty thousand, make two hundred eighty and eight thousand) to which if you adde their captains over thou∣sands and hundreds, and other officers of the bands, they might well make up three hundred thousand; I know that many Expositours do in another manner reconcile these two places, and that not improbably, to wit, that in the Chronicles we have the number of all that were numbred by Joab and the captains, which were eleven hundred thousand, but that here we have the number that Joab gave up to David, which was but eight hundred thousand, and that because whilest he was making up the account out of there severall papers, which he was to give in to the king, the plague was begun in Jerusalem, and that hereupon he brake off in discontent, and so three hundred thousand were left out in the account which was by Joab carried in

to David, and hence they say is that, 1. Chron. 27.24. Joab the sonne of Zeruiah began to number, but he finished it not, because there fell wrath against Israel for it, neither was the number put in the account of the Chronicles of king David; but be∣cause it is expressely said, 1. Chr. 21.5. that Joab gave up to David the summe of eleven hundred thousand of Israel; and the series of the history seems plainly to imply, that Joab gave up the sum of the people before the plague begun, therefore I conceive the first answer is far the most probable. As for that place, 1. Chr. 27.24. see the note there

And the men of Judah were five hundred thousand men.] Both in regard of the dignity of this tribe, and the multitudes of their people; the number of this tribe was given in apart by it self. In 1. Chron. 25.5. it is said there were of Judah four hun∣dred and seventy thousand, here it is said there were of Judah five hundred thou∣sand; so that here are reckoned of Judah thirty thousand more then are reckoned there, to which there are two solutions given by Expositours; the first is, that the thirty companies under the command of the thirty worthies mentioned in the latter end of the former chapter (which might be all of Judah) are reckoned here, but left out in the Chronicles: the other is, that here is set down the totall number of the men of Judah which was taken before the plague, but in the Chronicles thirty thou∣sand of these are left out, because so many of them were dead of the plague, but for the reason mentioned in the former note, I rather approve of the first of these.

Vers. 10. And Davids heart smote him after he had numbered the people.] Expositours do generally hold, that this was done the very night before the Prophet Gad was sent unto him, vers. 11. God wakening his conscience by the immediate motion of his spirit; for though in the Chronicles Gods punishing the people is mentioned before Davids repentance, yet it is evident, that first Davids heart smote him, and then afterwards when he had chosen three dayes pestilence, the pestilence was sent amongst them: and this was the plague wherewith God smote Israel, be∣cause of Davids sinne, but yet according to our translation, wherein the following verse is rendred, not as it is ordinarily in other translations: And when David was up in the morning, &c. but, for when David was up in the morning, the word of the Lord came unto the Prophet Gad, &c. methinks it cannot be otherwise taken, but that when David was up the next morning after the number of the people was given unto him by Joab; the Prophet Gad was sent unto him by the Lord to make known his sinne, and how he intended to punish him for it, and that hereupon Davids heart smote him, and he confessed his sinne to the Lord, and begged pardon of him: as is here said, for to what else can that particle (for) have reference, but to make known how Davids heart came to be touched with remorse for his numbring of the people, to wit, that the Prophet Gad was sent unto him with the following message, and that thereupon his heart smote him, and he humbled himself before God, as is here expressed; but however, evident it is, that all the while that Joab and the captains were numbring the people, which was vers. 8. Nine moneths, and twenty dayes, Da∣vid continued in his sinne without any effectuall check of conscience for it; which is indeed very observable.

Vers. 12. Thus saith the Lord, I offer thee three things, choose thee one of them, &c.] Though the Lord knew better then David, which was the least grievous of the three punishments, he meant to propound to him, and accordingly had deter∣mined to send the pestilence amongst them; yet did he think fit to tender him warre,

and famine, and pestilence, willing him to choose with which of them he would be scourged; first, because when the pestilence was sent amongst them the very scourge which he had chosen, hereby David might plainly see, that it was sent of God, and that for the punishment of his sinne: secondly, because this was usefull to humble David the more by letting him see the hainousnesse of his sinne, in the sharp punish∣ments which God might justly have laid upon him, as a father that brings forth three or four rods, some greater then other, though he means to use but one of them, and happely the least, doth thereby the more scare his child, and humble him with the fear of his anger, so did the Lord deal herein with David: thirdly, because here∣by he meant to discover his kindnesse, and mercy to David, who though he might have inflicted what punishment he pleased himself, not onely of these three, but of a thousand more, yet such was his gentlenesse and goodnesse to David, that of these three he would let him choose which he had rather suffer: and fourthly, because he would hereby make it more manifest, that the determination of our wills by Gods decree, doth no way deprive us of the freedome of our wills, as we see in David, who was left freely to choose either of these punishments propounded, and yet chose (and indeed could not but choose) that which God had decreed on.

Vers. 13. Shall seven years of famine come unto thee in thy land?] Three years of famine are onely spoken of, in 1. Chron. 21.11, 12. Thus saith the Lord, Choose thee, Either three years famine, or, &c. therefore we must understand, that here those years of famine mentioned, chap. 21. are also included, because of this plague, would have been much aggravated by this, that having had lately three years of famine, they should now in the fourth yeare be doomed to three years famine more: as if the Prophet had said, three years of famine the land hath already endured, because of Sauls sinne against the Gibeonites, and this is now the fourth yeare wherein the Lord hath manifested that his wrath is appeased by sending seasonable showers of rain, but being now again offended by this thy sinne he propounds unto thee three years famine more, shall the famine you are scarce yet rid of begin a new, and con∣tinue to the end of seven years; and these are those three years of famine mentioned, 1. Chron, 21.12.

Or that there be three dayes pestilence in thy land?] In 1. Chron. 21.12. or three dayes the sword of the Lord, even the pestilence in the land, and the Angel of the Lord destroying throughout all the coasts of Israel. It was not therefore an ordina∣ry pestilence caused by the distemper of the air, and other naturall causes which was now propounded to David, but a pestilence by the immediate stroke of an Angel which is also evident indeed by this, that in three dayes space it went throughout all the coasts of Israel, and having continued three dayes did then presently cease.

Vers. 14. I am in a great strait: let us fall now into the hand of the Lord, &c.] The famine was to continue severall years, the sword to destroy severall moneths, and the pestilence to last onely three dayes, yet David was in a strait which he should choose, and that because they were all sore judgements, and David knew well that the pestilence might destroy as many in three dayes, as the sword in three moneths, or the famine in three years: but at last he chose the pestilence, and that be∣cause he would rather fall into the hands of God then men, Let us fall, saith he, now into the hand of the Lord; for though the sword and famine are sent by God, yet in them he useth other instruments besides, as men in warre, and other devour∣ing

creatures in famine, and besides, in the pestilence we depend more immediately upon the Lord for help, whereas in warre and famine our help depends very much upon the mercies of men; and again, usually when the Lord punisheth by men, he suffers them to deal more severely and cruelly, then himself is wont to deal with them when he takes them into his own hand, and this was the main cause why David chose the pestilence; yet withall his charitie also was herein remarkable, that he chose such a calamitie as would spare the Prince no more then the people; whereas in warre he might have got into some strong fort, and in famine might have stored up provision for himself, and so have hoped to be free.

Vers. 15. So the Lord sent a pestilence upon Israel, from the morning even to the time appointed,] That is, from the morning when Gad came to David, unto the third day, vers. 11. For when David was up in the morning, the word of the Lord came unto the Prophet Gad, &c. and Gad came and told it David, &c. all which day the plague should have continued, even the full term of three dayes, but then the Lord repented, and stayed the hand of the destroying Angel.

And there died of the people from Dan to Beersheba, seventy thousand men.] To wit, besides women and children; or else, under this word men, women are al∣so included, as in other places, however, thus was David punished in that wherein he had sinned, his mind was lifted up because of the number of his people, and now their numbers are diminished and empaired.

Vers. 16. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him &c.] That is, on the third day, when after the slaughter of many thousands in the other parts of the kingdome, the plague was begun in Jeru∣salem too; the Lord repented him of the evil which he had threatned, and so before the plague had continued full three dayes, the Lord commanded the Angel to stay his hand: evident indeed it is, that the charge given to the Angel to stay his hand, was not till David and the Elders had humbled themselves, upon their seeing the An∣gel with a drawn sword, and had offered up a sacrifice, as God had enjoyned, for so it is said, vers. 17. that when David prayed, he saw the Angel that smote the peo∣ple, and vers. 25. David built there an altar unto the Lord. &c. So the Lord was entreated for the land, and the plague was stayed; onely first herein generall this is prefixed, that the Lord repented him, and commanded the Angel to stay his hand, and then afterwards it is expressed how the Lord was wonne to do this, to wit, by the prayers and sacrifices which David offered unto him.

Vers. 17. And David spake unto the Lord, when he saw the Angel that smote the people. &c.] To wit, with a drawn sword in his hand and that not in a vision, but in a visible shape; for not onely David, but the Elders also that were with him, and Ornan, and his sonnes are said to have seen him, (for Araunah here, is there called Ornan) 1. Chron. 21.16. David saw the Angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand: vers. 20. And Ornan turned back and saw the Angel, and his four sonnes with him, and they went and hid themselves.

Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? &c.] To wit, in that act of numbring the people, for which David had been told, that the pestilence was sent amongst them, for so it is expressed in 1. Chron. 11.17. David knew well enough that there was too much sinne amongst the people,

to provoke God to destroy them, but he knew withall, that the present plague was sent amongst them for his sinne in numbring the people, and that it was that did chiefly rend the bowels of David, that by his sinne he had caused such a slaughter to be made amongst the people, which made him plead so earnestly their innocence, in regard of this sinne, and to step in as it were betwixt the sword of the Angel, and the poor people, Let thine hand I pray thee be against me, and against my fathers house; which may be meant either of his tendring himself alone, to be slain in stead of the people (for the whole house of his father would have suffered greatly in his death) or else as an expression of his reall desire, that he and his whole family should be cut off, rather then that the people should suffer as they did.

Vers. 18. And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord, in the threshing-floore of Araunah the Jebusite.] That God by his Angel did send the Prophet Gad with this message to David, is evident, vers. 19. And David, according to the saying of Gad, went up as the Lord commanded, and 1. Chron. 21.18, Then the Angel of the Lord commanded Gad to say to Da∣vid, that David should go up and set up an altar, &c. though David and the Elders of Israel had humbled themselves in sackcloth, and prayed unto the Lord, 1. Chron. 21.16, 17, 18. Yet for the staying of the plague, the Lord would have besides an altar reared, and sacrifices offered thereon, which was doubtlesse, to teach them that there was no way to obtain the pardon of their sinne, and the removall of their pre∣sent judgement, but by faith in that propitiatory sacrifice which their promised Mes∣siah was to offer up for them: but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite? I answer, first, to intimate the end of this sacrifice, to wit, that it was to stay the plague, that it might go no further, there it was that the Angel appeared in a visible shape, with a drawn sword, 1. Chron. 21.15. The Angel of the Lord stood by the threshing floore of Ornan the Jebu∣site, thither therefore David was sent to rear up an altar, and to offer sacrifices: secondly▪ because of Davids fear, the Lord having a gracious respect herein to the sad condition of his poor servant, which we find expressed. 1. Chron. 21.29.30. The tabernacle of the Lord which Moses made in the wildernesse, and the altar of tht burnt offerings, were at that season in the high places at Gibeon. But David could not go before it to enquire of God; for he was afraid, because of the sword of the Angel of the Lord, that is, he durst not give over interceding there, to go unto Gibeon, for fear of the slaughter that might be made in the interim, by the sword of the Angel amongst the inhabitants of Jerusalem; or else he was so weakened with the terrour of seeing the Angel with a drawn sword, that he was not able to go thi∣ther; and when he could not go to Gibeon, what place was then sitter to reare an al∣tar in, then that where the Angel appeared with a drawn sword? thirdly, to signifie the calling of the Gentiles; for Araunah being of the stock of the Jebusites, though doubtlesse at present a proselite, that is, one that was converted to the faith of Israel, the Lords appointing David to rear an altar in his threshing••floore, did notably shadow forth, that the day should come when God would dwell amongst the Gen∣tiles, and be worshipped by them: and fourthly, because God had determined in this very place to have the Temple built, as is evident, 2. Chron. 3.1. Then Solomon be∣gan to build the house of the Lord in Jerusalem, in mount Moriah, where the

Lord appeared unto David his father, in the place that David had prepared, in the threshing floore of Ornan the Jebusite: and so the Lord would have this place con∣secrated as it were, and endeared to the people, by the sacrifice that procured so great a blessing for them, as was the staying of this raging pestilence.

Vers. 22. Behold, here be oxen for burnt sacrifices, and threshing instruments, and other instruments of the oxen for wood.] In 1. Chron. 21.23. there is added, that he offered him also his wheat for a meat-offering: Lo, I will give thee the oxen al∣so for burnt-offerings, and the threshing instruments for wood, and the wheat for the meat-offering, I give it all; partly because of the terrour he was stricken into, by see∣ing the Angel with the drawn sword (for as it is noted before, from 1. Chron. 21.20, both he and his sonnes had seen the Angel, and hid themselves) and partly, because he was told that the altar and sacrifices intended, were for the removing of that hea∣vy judgement that lay now upon the people; in stead of selling, he proffered to give unto David, not the threshing floore onely, but the oxen also, the threshing instru∣ments, wheat and all, not caring how much he gave for so good a use.

Vers. 23. All these things did Araunah, as a king, give unto the king.] The most Expositours do hereupon inferre, that this Araunah had been king of the Jebusites, and embracing the faith of Israel, was content to live as a private man, and to let David reigne as king in Jerusalem, and indeed in the Hebrew it is, All these things did Araunah a king, give unto the king; but this ground methinks is not sufficient to warrant this conceit, rather I conceive this expression is used by way of extolling the bounty of Araunah, that he did herein as it were, match David the king in bounty, & carried himself more like a king then a private subject, in this his princely bounty.

Vers. 24. And the king said unto Araunah, Nay, but I will surely buy it of thee at a price, &c.] Some conceive that David would needs give the full price for these things, because he would not take away that which was anothers, to give unto God; as knowing well that sometimes a kings request, is in effect a command, & that sub∣jects do often give what they would not part with, but that they dare not but give it: but because David might well see that Araunah offered these thing freely, it is better said by others, that this was from the ingenuity of David, because he was not willing to serve God cost-free.

So David bought the threshing-floore, and the oxen, for fifty shekels of silver.] 1. Chron. 11.25. It is said, that David gave to Ornan for the place, six hundred shekels of gold by weight, which seeming difference is thus reconciled, to wit, that he bought the thresning-floore, and the oxen, as here, for fifty shekels of silver, but for the whole place, and the ground, with the houses, where afterward the Temple was built, he gave six hundred shekels of gold.

Vers. 25. So the Lord was intreated for the land, and the plague was stayed from Israel.] And this the Lord testified by sending fire from heaven to consume the sacri∣fices, as is expressed, 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings; for the sacrifices of peace offerings were not burnt upon the altar, but were to be eaten as a holy feast, so that it seems the burnt-offerings were first offered on the altar, which were miraculously consumed by fire from heaven, and then afterwards the peace-of∣ferings were offered upon the same altar.