But these sheep, what have they done?— 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, 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? 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? 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 hand—be against me, &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.
REFLECTIONS.—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!
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; (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.
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; (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.
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; 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.
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; (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.
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; (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 sins; and care not what themselves suffer, so they may go free.