CHAPTER NINETY
His Wise Decision
2 Samuel 24
"When thou takest the sum of the children of Israel after their number, then
shall they give every man a ransom for his soul unto the Lord, when thou
numberest them; that there be no plague among them, when thou numberest them"
(Ex. 30:12). In the absence of any commission From God to do so, David not only
did wrong in yielding to the pride of his heart by insisting that a military
census should be taken of Israel, but he also erred grievously in the way it
was carried out. This it is which explains to us why divine judgment followed
upon his being so remiss, and why that plague fell on all the nation, for the
law laid the responsibility on every individual alike. The amount of the
required "ransom" was so small (a shillinga quarter) that it lay within the
capacity of the poorest. "The rich were not allowed to give more, thus teaching
us that all mankind are, in this matter, equal. All had sinned and come short
of the glory of God; therefore all needed, equally needed a ransom.
"This numbering was a solemn ceremonial that could not be done quickly, as we
see by the first chapter in the book called Numbers. Therefore there was time
for the officers to have looked up in the Law what was required of them. For a
man to present himself to God without a ransom was a solemn and dangerous thing
to do. The fact that the result, which they were warned by this law to avoid,
came upon them, shows us that we are expected to read the Word, and that God
will not contradict His own Word. As Paul warns us, ęIf we believe not, yet He
abideth faithful; He cannot deny Himselfł: (2 Tim. 2:13)" (C. H. Bright). How
loudly ought this incident to speak unto us in this flesh-pleasing and
God-defying age: to ignore the requirements of the divine law is to court
certain disastertrue alike for the individual and for the nation.
"So when they had gone through all the land, they came to Jerusalem at the end
of nine months and twenty days. And Joab gave up the sum of the number of the
people unto the king" (2 Sam. 24:8,9). For nine long months the pride of
Davidłs heart deceived him, as alas, lust had before dimmed his eyes the same
length of time (2 Sam. 11, 12). During this season his conscience slumbered,
and there was no exercise of it before God over his actionsuch is ever the
case when we are caught in the toils of Satan. Does it strike us as well-nigh
incredible that one so favored of God and one who had so signally honored Him
in the general course of his life, should now have such a deplorable and
protracted lapse? Let each of us answer the question out of his checked
experience. We doubt not that the majority of our Christian readers will hang
their heads with shame, as they are conscious of similar backslidings in their
own history; and if perchance a minority have been preserved from such falls,
well may they marvel at the distinguishing mercy which has been vouchsafed
them.
"And Davidłs heart smote him after that he had numbered the people" (v. 10).
This indicated that he was a regenerate soul, for it is ever one of the marks
of a true believer to repent of his misdeeds, for though on the one hand the
flesh lusteth against the spirit, on the other the spirit (the nature received
at the new birth) is contrary to the flesh, and delights not in its works. For
almost a year David appears to have been indifferent to his sin, but now he is
conscious of his wickedness, without, so far as we are informed, any human
instrument convicting him of the evil which he had done. It is good to see that
though he had remained so long in the path of self-will, yet his heart was not
obdurate: though his conscience had indeed slumbered, yet it was not dead. It
is cause for real thanksgiving when we end that we have hearts which smite us
for wrong doing.
We are not here told what it was that aroused David from his spiritual stupor
and caused his heart to smite him: simply the bare fact is stated. Here again
is where we receive help by comparing the supplementary account furnished by 1
Chronicles 21, for there we are told "And God was displeased with this thing;
therefore He smote Israel. And David said unto God, I have sinned greatly" (vv.
7, 8). In 2 Samuel 24 Davidłs confession of his sin (v. 10) followed his
contrition, so that a careful comparison of the two passages enables us to
ascertain that the chiding from his heart was the effect of the Lordłs being
displeased at what he had done. This is one of many illustrations which serves
to bring out the characteristic differences of the two books: the one is mainly
exoteric, the other largely esoteric: that is to say, 1 and 2 Samuel narrates
the historical facts, whereas 1 and 2 Chronicles generally reveals the hidden
springs from which the actions proceed.
"And God was displeased with this thing; therefore He smote Israel" (1 Chron.
21:7). Here we learn how God regarded the policy David had pursued: He was
offended, for His Law had been completely disregarded. "And He smote Israel":
observe particularly that this comes before Davidłs confession of his sin (v.
8), and before God "sent pestilence upon Israel" (v. 14). Ere God caused the
plague to fall upon the Nation, He first smote Davidłs heart! He did not turn
His back upon David! As another has pointed out, "The whole system of Israel,
by this national transgression, was now defiled and tainted, and ripe for
severity or judgment: this pride was the giving up of God, and God would have
been dealing righteously had He at once laid Israel aside, as He did Adam, in
such a case." Instead, He acted here in sovereign grace.
No, the Lord was far from utterly forsaking David. Put together the two
statements, and in this order, "And God was displeased with this thing;
therefore He smote Israel" (1 Chron. 21:7), "And Davidłs heart smote him after
he had numbered the people" (2 Sam. 24:10). Do not these two statements stand
related as cause to effect, the one revealing the Lordłs working, the other
showing the result produced in his servant. God now smote Davidłs heart, making
him to feel His sore displeasure. David, as a child of God, might be tempted,
over-taken in a fault, and thus brought to shame and grief; but could he be
left impenitent? No; no more than Peter was (Luke 22:32). The reprobate are
given up to hardness of heart; but not so the righteous; the Lord would not
suffer David to remain indifferent to his sin, but graciously wrought
conviction and contrition within him. And so far from Davidłs conscience being
as one which had been "seared with a hot iron" (1 Tim. 4:2), it was sensitive
and quick to respond to the influences of Godłs Spirit.
"And Davidłs heart smote him after that he had numbered the people." What a
warning is this for us. How it should speak to our hearts! What a solemn and
salutary lesson does it point: the very thing which David imagined would bring
him pleasure, caused him pain! This is ever the case: to listen unto Satanłs
temptations is to court certain trouble, to be attracted by the gilt on the
bait he dangles before us, will be to our inevitable undoing. It was so with
Eve, with Dinah (Gen. 34:1, 2), with Achan. Indulging the pride of his heart,
David fondly supposed that to secure an accurate knowledge of the full military
strength of his kingdom would prove gratifying; instead, he now grieves over
his folly. What insanity it is for us to invest folly with the garb of
satisfaction: not only will a sense of sin dampen the Christianłs carnal joy,
but "at the last it biteth like a serpent, and stingeth like an adder" (Prov.
23:32).
"And David said unto the Lord, I have sinned greatly in that I have done: and
now, I beseech Thee, O Lord, take away the iniquity of Thy servant, for I have
done very foolishly" (v. 10). David had been convicted by the Spirit, and a
heavy sense of guilt oppressed himever an intolerable burden to a renewed
soul. Sensible of his wrongdoing, he earnestly sought forgiveness of the Lord.
Where divine grace possesses the heart, the conscience of a saint, upon
reflection, will reprove him for his transgressions. It is at this point there
appears the great difference between the regenerate and the empty professor or
religious hypocrite. The latter may afterwards have a realization of his
madness and suffer keen remorse therefrom, but he will not get down in the dust
before God and unsparingly condemn himself; instead, he invariably excuses
himself by blaming his circumstances, his associates, or those lusts which are
now his master. This is one of the outstanding characteristics of depraved
human nature: Adam took not upon himself the blame for his fall, but sought to
throw the onus of it upon his wife, and she upon the Serpent.
But it is far otherwise with those who have been made the subjects of a miracle
of grace. One who is born again has been given an honest heart, and one of the
plainest evidences of this is that its possessor is honest with himself, with
his fellows, and above all, with God. An honest soul is sincere, open, candid,
abhorring deception and lies. Therefore in unmistakable contrast from the
hypocrite the genuine believer will, upon realizing his transgressions, humble
himself before the Lord, and with unfeigned contrition and fervent prayer seek
His forgiveness, sincerely purposing by His grace to return no more to his
folly. Wondrous indeed is the ministry which grace performs, making our very
pride to be an occasion of increasing our humility! Thus it was with David. The
same appears again in the case of Hezekiah: "Hezekiah rendered not again
according to the benefit done unto him: for his heart was lifted up: therefore
was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah
humbled himself for the pride of his heart" (2 Chron. 32:25, 26).
"And David said unto the Lord, I have sinned greatly in that I have done: and
now, I beseech Thee, O Lord, take away the iniquity of Thy servant, for I have
done very foolishly." It is by the depth of his conviction, the sincerity of
his repentance, and the heartiness of his confession, that the child of God is
identified. So far from making any attempt to extenuate himself, so far from
throwing the blame upon Satan (who had tempted him), David unsparingly
condemned himself. To others it might seem a small thing that he had done. But
David felt he had "sinned greatly." Ah, he now saw his deed in the light of
Godłs holiness. In true confession of sin we do not spare ourselves or minimize
our misdemeanors, but frankly and feelingly acknowledge the enormity of them.
"I have done very foolishly," David owned, for what he had done was in the
pride of his heart, and it was veritable madness for him to be vain of his
subjects when they were Godłs people, as it is insane for the Christians to be
proud of the gifts and graces which the Spirit has bestowed upon him.
"For (Heb. "And") when David was up in the morning, the word of the Lord came
unto the prophet Gad, Davidłs seer" (v. 11). This seems to indicate that
Davidłs confession had been made during the hours of darkness. God "giveth His
beloved sleep" (Ps. 127:2), and likewise He withholds it when it serves His
purpose. And it is always for our good (Rom. 8:28) that He does so, whether we
perceive it or no. Sometimes He "giveth songs in the night" (Job 35:10); we
read too of "visions of the night" (Job 4:2, 13); but at other times God
removes sleep from our eyes and speaks to us about our sins. Then it is we can
say with Asaph, "My sore ran in the night, and ceased not: my soul refused to
be comforted" (Ps. 77:2), and then it is that we have a taste of Davidłs
experience: "I am weary with my groaning; all the night make I my bed to swim;
I water my couch with my tears" (Ps. 6:6). But whatever be Godłs object in
withholding sleep, it is blessed when we can say, "By night on my bed I sought
Him whom my soul loveth" (Song of Solomon 3:1).
"And when David was up in the morning, the word of the Lord came unto the
prophet Gad, Davidłs 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"
(vv. 11, 12). The solemn exercises of Davidłs heart during the night season
were to prepare him for Godłs message of judgment. He had been made to taste
something of the bitterness of his folly while others were slumbering, but now
he is to know definitely how sorely displeased God was. When the Lord is about
to send us a special message, be it one of cheer or of reproof. He first fits
the heart to receive it. When the morning broke, the Lord commissioned Gad to
deliver His ultimatum to the king. Gad was a prophet, and he is here designated
"Davidłs seer" because he was one who, on certain occasions, was wont to
counsel him in the things of God (cf. 1 Sam. 23:5). At this time he had to
deliver a far-from-pleasant messagesuch often falls to the lot of Godłs
servants.
His heavenly Father must correct David, yet He graciously gave him leave to
make choice whether it should be by famine, war, or pestilence: whether it
should be a long-protracted judgment or a brief yet terribly severe one.
Matthew Henry suggested that the Lord had a fourfold design in this. First, to
humble David the more for his sin, which he would see to be exceeding sinful,
when he came to consider that each of the judgments were exceeding dreadful.
Second, to upbraid him for the proud conceit he had entertained of his own
sovereignty over Israel: he had become so great a monarch that he might now do
whatever he would: very well, says God, choose which of these three things you
prefer. Third, to grant him some encouragement under the chastisement: so far
from the Lord having utterly disfellowshiped him, He let him decide what He
should do. Fourth, that he might more patiently endure the rod seeing it was
one of his own selection.
"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 daysł pestilence in thy
land? now advise, and see what answer I shall return to Him that sent me" (v.
13). Here is the third thing connected with this incident which is apt to
greatly puzzle the casual reader. First, that such an apparently trifling act
on Davidłs part should have so sorely displeased the Lord. Second, that He
suffered Satan to tempt David, and then was angry with him for doing as the
tempter suggested. These we have already considered. And now, after David had
been convicted of his sin, sincerely repented of the same, had confessed it,
and sought the Lordłs forgiveness, that judgment should fall so heavily upon
him. It is really surprising that so many of the commentators when dealing with
this "difficulty" fail to bear in mind the opening sentence of the chapterthe
key to all that follows: "And again the anger of the Lord was kindled against
Israel."
God had a controversy with the Nation, and this it is which accounts for the
character of His governmental dealings with them. His judgment could not be
averted, and therefore He punished their pride and rebellion by leaving them to
suffer the consequences of their kingłs following out the natural impulse of
his heart. But there are several other aspects of the case which must be borne
in mind. Davidłs sin had not been a private but a public one, and though God
forgave him as to his personal concern, yet he had to be publicly humiliated.
Again, while God remits the penal and eternal consequences of sin unto a
contrite saint, yet even penitents are chastised and often made to smart
severely in this world for their folly. Though God be long-suffering, He will
by no means clear the guilty. True, His gifts and calling are without
repentance (Rom. 11:29), and unto His own His compassions fail not (Lam. 3:22);
yet, the righteousness of His government must be vindicated.
What has last been pointed out holds good in all dispensations, for Godłs
"ways" change not. Correction is ever a characteristic of the Covenant, for
whom the Lord loveth He chasteneth" (Heb. 12:6). Had David walked in his
integrity and in humility before God, he would have been spared severe
discipline, but now he must bear the rod. "Then will I visit their
transgression with the rod, and their iniquity with stripes; nevertheless My
loving kindness will I not utterly take from him, nor suffer My faithfulness to
fail" (Ps. 89:32, 33): that clearly states the principle. "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" (v. 14). Here was
his wise decision, the meaning and blessedness of which we must leave for
consideration in our next chapter.
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