1 Chronicles 21 Commentary

“But Levi and Benjamin counted he not among them: for the king's word was abominable to Joab.”

Number. These might therefore escape the pestilence. (Du Hamel) — For. Hebrew, “because the king’s word was abominable to Joab.” We read that Benjamin was numbered unto David, chap. vii. 5, 11. But that might be on another occasion; or the register continued in the archives, and was not brought to the king. See chap. xxvii. 24. (Calmet)

“And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly.”

Iniquity. David was guilty, though he retained both faith and hope. (Worthington)

“And the LORD spake unto Gad, David's seer, saying,”

Seer, or prophet, whom David kept at court and consulted. He was endued himself with the prophetic spirit.

“Go and tell David, saying, Thus saith the LORD, I offer thee three things: choose thee one of them, that I may do it unto thee. offer: Heb. stretch out”

Three; a word omitted in Hebrew, but supplied by the Protestants. (Haydock) — “I will bring three things upon thee.” (Septuagint)

“Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me.”

Three years’ famine; which joined with the three foregoing years of famine, mentioned [in] 2 Kings xxi., and the seventh year of the land’s resting, would make up the seven years proposed by the prophet, 2 Kings xxiv. 13. (Challoner) — Perhaps it would be as well to acknowledge a mistake, (2 Kings; Haydock) on account of the similitude of the Hebrew words signifying three and seven: (Tirinus) unless the prophet reduced the time from seven to three years; as in Ezechiel (iv. 15.) God mitigates the severity of his first threat. (Sanctius)

“And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great are his mercies: but let me not fall into the hand of man. very great: or, very many”

Men. Susanna spoke on a different supposition, (Daniel xiii. 23., and Ecclesiasticus ii. 22.) of eternal punishment, in consequence of sin. David prefers to be punished by the hand of a tender father, rather than by that of an enemy; (Tirinus; Estius) and he does not wish to screen himself from suffering in this world, but offers himself to share in the chastisement of his subjects. (Haydock)

“And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite. Ornan: also called, Araunah 2.Sam.24.18.”

Took. Hebrew, “repented of evil,” taking pity of unhappy victims. — Ornan, or Areuna. (Challoner) — He had been king of the Jebusites before David took Jerusalem. (Mariana; Tirinus)

“Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite.”

Altar. Hence it appears that holy men erected altars by God’s command. (Du Hamel)

“And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat. And Ornan: or, When Ornan turned back and saw the angel, then he and his four sons with him hid themselves”

Now. Hebrew, “and Ornan turned back.” — Angel. Vatican Septuagint, the king and his four sons with him, along with Achabin.” Other editions have, “and his four sons hidden with him.” Arabic, “and the king, being come near to Aran, he saw David and his,” &c. Syriac reads in like manner; but says nothing of the children either of David or of Ornan. We do not read that Ornan saw the angel, 2 Kings, but this circumstance may be here supplied. It is evident the Septuagint have read melec, “king,” instead of malac, “angel.” (Calmet) — Eupolemus says the angel Dianathan shewed David were to build the temple. (Eusebius, Pręp. ix. 30.)

“Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people. Grant: Heb. Give”

Worth. Hebrew, “give it me for the full price,” or “worth.” Septuagint, “the money was weighed.”

“So David gave to Ornan for the place six hundred shekels of gold by weight.”

Six hundred sicles, &c. This was the price of the whole place on which the temple was afterwards built: but the price of the oxen was fifty sicles of silver, 2 Kings xxiv. 24. (Challoner) — Or the fifty sicles were given for the threshing-floor alone. (Calmet) (Du Hamel)

“And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.”

Fire, to testify his approbation. (Worthington; Tirinus) See Genesis iv. 4., and 2 Paralipomenon vii. 1. (Calmet) — This altar represented the cross, on which the Victim of our reconciliation [Jesus Christ] was offered. (Du Hamel)

“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.”

God. He performed what God had commanded. But he would have offered other voluntary victims at Gabaon, if he had been able. (Calmet) — The distance shewed the propriety of building the temple at Jerusalem, (Du Hamel) which was nearly in the centre of the country. (Haydock)