“Go and speak to David, ‘Yahweh says, “I offer you three things. Choose one of them, that I may do it to you.” ’ ”
So Gad came to David, and told him, and said to him, “Shall seven years of famine come to you in your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days’ pestilence in your land? Now answer, and consider what answer I shall return to him who sent me.”
David said to Gad, “I am in distress. Let us fall now into Yahweh’s hand; for his mercies are great. Let me not fall into man’s hand.”
Geneva Bible translators 1599 · Public Domain On v13 For three years of famine were past for the…
For three years of famine were past for the Gibeonites’ matter: this was the fourth year to the which should have been added other three years more, 1 Chron. 21:12.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–14 2Sa 24:12 Go and say unto David, Thus saith…
2Sa 24:12 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.
Ver. 12. Go and say unto David.] Plain David, now. Once it was, Go tell my servant David, {2Sa 7:5} but now the case is altered. So when Israel had set up an idol, then God owneth them no longer; but fathereth them upon Moses. {Exo 32:7}
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I offer thee three things.] But such as whichsoever thou choosest, demet et demetet numerum hunc ingentem Israelis, itaque sternet tuam superbiam, {a} it shall pull a crow with thee, and bring down thy pride.
{a} Aug., lib. xxii., Cont. Faust., cap. 66.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–14 Seven years of famine.
Seven years of famine.
Object. In 1Ch 21:12, it is only three years of famine.
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Answ. 1. Some conceive that here was an error in the transcriber, and that the true reading is three years, as the LXX. read it in this place, being supposed to have found it so in their copies, and that otherwise they durst never have presumed to make so great a change in the text.
2. In Chron. he speaks exactly of those years of famine only which came for David’s sin; but here he speaks more confusedly and comprehensively, including those three years of famine sent for Saul’s sin, 2Sa 21. And this sin of David’s was committed in the year next after them, which was in a manner a year of famine; either because it was the sabbatical year, wherein they might not sow nor reap; or rather, because not being able to sow in the third year, because of the excessive drought, they were not capable of reaping this fourth year. And three years more being added to these four, make up the seven here mentioned. So the meaning of the words is this, As thou hast already had four years of famine, shall three years more come? And that it is said of these seven years, that they shall come, it is a synecdochical expression frequent in Scripture, because part of the years were yet to come; even as it is said of the Israelites, that they should wander in the wilderness forty years, Num 14:33, when part of that time was already spent.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv12–14 Go, and say unto David,.... Not my servant David,…
Go, and say unto David,.... Not my servant David, as Nathan was bid to say to him when it was in his heart to build an house for him, Sa2 7:5; but now he had sinned and displeased the Lord, and therefore it is only plain David:
thus saith the Lord, I offer thee three things; or lay them before thee to consider of which thou wouldest have done; the Targum is,"one of three things I cast upon thee,''as a burden to bear; one of the three I will certainly inflict upon thee by way of chastisement:
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choose thee one of them, that I may do it unto thee; here is mercy mixed with judgment; the Lord is angry, yet shows great condescension and goodness; a sovereign Being, who could have imposed what punishment he pleased, and even all the three after mentioned, yet resolves but on one, and leaves that to the option of David.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv13–14 Verse 13. Shall seven years of famine] In 1Ch…
Verse 13. Shall seven years of famine] In 1Ch 21:12, the number is three, not seven; and here the Septuagint has three, the same as in Chronicles: this is no doubt the true reading, the letter ז zain, SEVEN, being mistaken for ג gimel, THREE. A mistake of this kind might be easily made from the similarity of the letters.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v14 2Sa 24:14. Let us fall now into the hand…
2Sa 24:14. Let us fall now into the hand of the Lord — Let us receive punishment from his immediate stroke, that is, by famine or pestilence, but chiefly by the latter. For though the sword and the famine be also from God’s hand, yet there is also the hand of man, or other creatures, in them. The reason of this choice was partly his confidence in God’s great goodness; partly, because the other judgments, especially the sword, would have been more dishonourable, not only to David, but also to God, and his people; and partly, because he, having sinned himself, thought it just to choose a plague, to which he was as obnoxious as his people; whereas, he had better defences for himself against the sword and famine than they had. And let me not fall, &c. — True, it is a fearful thing to fall into the hands of the living God! Fearful indeed for those who have, by their impenitence, shut themselves out from his mercy. But a penitent dares cast himself into God’s hand, knowing that his mercies are great.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v13 Compare Eze 14:13-21. The “seven” years of famine correspond…
Compare Eze 14:13-21. The “seven” years of famine correspond with the “seven” years of famine in Gen 41:27, Gen 41:30, and with the same number of years in 2Ki 8:1. But in Chronicles, it is “three years,” which agrees better with the “three” months and “three” days. The whole passage is amplified in Chronicles, which has less the aspect of an original text than this.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13–14 Seven. Paralipomenon, three; which makes the contrast more striking.…
Seven. Paralipomenon, three; which makes the contrast more striking. (Haydock) --- The Septuagint, and some copies of the Arabic version, have the latter number. (Calmet) --- Gad might first propose seven, and then reduce it to three. (Menochius) --- But did the prophet deliver the message twice? Usher pleads for the truth of both numbers, though he says, "It was always my opinion, that the Hebrew copy of the Old Testament has been no less exposed to the errors of writers, than that of the New, and all other books." (Synt. p. 219.) Boxtorf also declares, "it is better piously to believe that both is right." Why? "because both is written." (Antic. p. 401 and 420!) The contradiction, in fact, seems to have been occasion by the mistake of a numeral letter, g (3) for z (7). (Kennicott) --- Usher, Malvenda, &c., adopt an hypothesis, beautiful enough, but destitute of proof, when they say that God proposed three years in punishment of David’s criminal curiosity. But as that famine would have immediately followed the three years’ scarcity, already endured, (chap. xxi.) and during the seventh, or sabbatical year, nothing could be reaped, the famine would thus rage for seven years. (Calmet) Salien places the 62nd sabbatical year at this very time, the year of the world 3017, and terminates the famine occasioned by the cruel injustice of Saul, the year before Christ 1013, which cannot agree with the aforesaid system. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13–14 Shall seven years of famine come unto thee--that is,…
Shall seven years of famine come unto thee--that is, in addition to the three that had been already, with the current year included (see on Ch1 21:11).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v14 14. Let us fall now into the hand of…
14. Let us fall now into the hand of the Lord — Wise and noble choice, and the utterance of a “high prophetic truth which finds a response in the nobler souls of every age. Better any external calamity than those which are embittered by human violence and weakness.” — Stanley.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–14 13. seven years of famine] The reading of the…
13. seven years of famine] The reading of the Sept. and Chron. is three years, and this is unquestionably to be preferred, as required by the symmetry of the statement. Famine, war, and pestilence are three of Jehovah’s four sore judgments (Eze_14:21). Two of them David had already experienced. Note the expanded form in which Gad’s speech is given in 1Ch_21:12, especially the representation of the pestilence as “the angel of the Lord destroying throughout all the coasts of Israel.”
advise] Lit. know or consider. Advise, like advise thyself in 1Ch_21:12 means reflect or consider So Milton, Par. Lost, II. 376:
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Advise, if this be worth
Attempting.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13–14 (13) Seven years.—In Chronicles “three years,” and so the…
(13) Seven years.—In Chronicles “three years,” and so the LXX. reads here also. This would be more in accordance with the “three” months and “three” days.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–14 Seven years of famine. In 1Ch_21:12 and here in…
Seven years of famine. In 1Ch_21:12 and here in the Septuagint we find "three years." This is probably right as being in harmony with the rest. Three years of famine, three months of defeat, or three days of pestilence. In Eze_14:21 famine, pestilence, and the sword are mentioned as three of God"s four sore judgments. But a fourth judgment is there enumerated, namely, that of the increase of wild beasts, and Joshua the Stylite says that in Mesopotamia, as a result of the desolating war between the Romans and Persians, about A.D. 505, beasts of prey had become so numerous that they entered the villages and carried off the children from the streets, and were so bold and ferocious that even the men scarcely dared go about their labours in the fields (Jos. Styl., edit. Ur., chap. 85). Now advise, and see; Hebrew, now know, and see. The phrase is common in the historical books. (see 1Sa_12:17 1Sa_14:38 1Sa_23:22 1Sa_24:11 1Sa_25:17, etc.) Our translators render the phrase in a multitude of ways without greatly improving it.
Ver. 13 (JERUSALEM.) (1Ch_21:12)
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Preachers and hearers.
advise know, and see what answer I shall return to him that sent me." The intercourse of the prophet with the king, especially his language at the close of the first interview, is suggestive of
I THE VOCATION OF THE PREACHER of the gospel.
1. Every true preacher is sent forth by God.
2. He is put in trust with the Word of God, and is sent to proclaim it toothers, as his messenger and ambassador; (2Co_5:20) not to teach his own speculations.
3. The purpose of the proclamation is their spiritual welfare theirinstruction, edification, salvation. "They watch on behalf of your souls". (Heb_13:17) But, too often, "The aim of all".
Is how to shine: e"en they whose office is To preach the gospel, let the gospel sleep, And pass their own inventions off instead. The sheep, meanwhile, poor witless ones, return From pasture, fed with wind: and what avails For their excuse, they do not see their harm? Christ said not to his first conventicle, "Go forth and preach impostures to the world," But gave them truth to build on. (Dante, "Par.," 29.)
1. The fulfilment of his calling demands the highest qualities wisdom, sincerity, sympathy, disinterestedness, self-denial, fidelity, courage, zeal, assiduity.
2. The manner of his reception varies, (Act_17:34) and tests the character of those to whom he is sent (Mat_10:11-13; 2Co_2:16)
3. He must return to him who sent him, and give account, not only of hisown conduct, but also of the manner in which they have treated him and his message, (Eze_33:30-33) and the effect produced in their lives. His return takes place in private communion with God on earth, and at "the end of his life". (Heb_13:7) "What answer," etc.?
II THE RESPONSIBILITY OF THE HEARER of the Word.
1. He receives through the preacher a message from God of unspeakableimportance; not, indeed, an announcement of judgment, but a revelation of mercy and of his will concerning him; repentance, faith, and obedience; "all the words of this life". (Act_5:20)
2. He has the power of considering and understanding it, and of acceptingor rejecting it.
3. He is under the strongest obligation to accept and not reject it.
4. He cannot avoid doing the one or the other; indifference, inattention, orprocrastination being itself an "answer" little short of positive rejection.
5. Whatever may be his treatment thereof, it is fully known to God.
6. According to the manner in which he treats the message of God, is hejustly treated by God, both here and hereafter. "The word that I have spoken, the same shall judge him in the last day". (Joh_12:48) "Nowtherefore advise thyself." "Consider". (1Sa_12:24) "Take heed. therefore how ye hear". (Luk_8:1-18)
III THE MUTUAL DEPENDENCE OF PREACHER AND HEARER.
1. On the preacher, his character, adaptation, diligence (as well as onhimself), depend the hearer"s acceptance of the message and his spiritual benefit.
2. On the hearer, his attention, acceptance, obedience (as well as himself), depend the preacher"s efficiency, success, and present joy. "That they may do this watch, etc. with joy, and not with grief; for this were unprofitable for you". (Heb_13:17)
3. The relation in which they stand to each other will fully appear in thelight of the great day; when the salvation of the hearer will be clearly seen to have been connected with the faithful labours of the preacher, (Dan_12:3) and the reward of the preacher will be proportioned to his success (and not merely to his fidelity). "For what is our hope, or joy, or crown of rejoicing?" etc. (1Th_2:19, 1Th_2:20; 1Jn_2:28)
4. For his own benefit, therefore (as well as that of the hearer), thepreacher should seek that the hearer may be believing, obedient, and fruitful in good works. (1Th_3:2 1Th_5:12, 1Th_5:13)
5. For his own benefit, also, the hearer should seek that the preacher maybe faithful and successful.
6. Each should pray for the blessing of God upon the other, so that theproper end of preaching and hearing may be accomplished. D.
Pressing for an answer to God"s message.
and see what answer I shall return to him that sent me." These words of Gad to David might well be addressed by religious teachers, and especially ministers of the gospel, to those whom they instruct. Notice
I GOD"S MESSENGERS. "Him that sent me.
1. True ministers of Christ are God"s messengers. Their office is not a human invention. They are not mere lecturers, who may choose their own themes and aims; not mere philosophers, free to speculate at will and give the people the result of their speculations; still less mere performers, whose business is to amuse. They are sent of God, by the operations of his Spirit, the guidance of his providence, and the appointment of his Church; and have a definite message from him to their hearers, viz. the gospel (in the wider sense) of Jesus Christ its revelations, precepts, promises, and threatenings. In delivering this message, they have a definite end to seek the salvation of their hearers. He who is not convinced that he is God sent moved by the Holy Ghost to take upon him this office andministration" (Prayer book) ought not to assume it.
2. They should cherish a due sense of their position. Which will keep alive:
(1) The feeling of responsibility to God. "As they that must give account". (Heb_13:17)
(2) Humility. The consciousness of a Divine mission might tempt them to pride and arrogance, but the consciousness of unworthiness and unfitness for so sacred a work will keep them humble. "Who is sufficient for these things?". (2Co_2:16)
(3) Care as to what they teach. That it may be the very message of God. "Preach the preaching that I bid thee". (Jon_3:2)
(4) Care as to the spirit and aim of their teaching. Not to exalt or enrich themselves, or merely please men, but to glorify God and promote the salvation of their hearers (Joh_7:18; Gal_1:10; Col_1:28)
(5) Faith and hope. That he whose messengers they are will guide and support them, give success to their endeavours, and amply reward them.
3. Hearers should recognize the position of their ministers. Such recognition will:
(1) Regulate their expectations from them. They will not expect them to flatter, or merely entertain, or to suppress unwelcome truths. They will desire them to be faithful to their convictions as to the message God would have them deliver.
(2) Induce them to give earnest heed to their instructions and admonitions. Their attitude will be that of Cornelius and his friends: (Act_10:33) "Now therefore are we all here present before God, to hear all things that are commanded thee of God;" and, when the words addressed to them are perceived to be Divine truth, they will receive them "not as the word of men, but as the Word of God", (1Th_2:13) with faith and obedience. (For the opposite spirit and practice, see (Eze_33:31, Eze_33:32)
II THE ALTERNATIVES THEY PRESENT. Happily they have not, like Gad, to offer a choice of fearful calamities, but of:
1. On the one hand, eternal life; commencing now in the enjoyment ofpardon and peace, holiness and hope; and perfected in heaven. This to be secured by faith in the Son of God as Saviour and Lord, with corresponding love and obedience.
2. And, on the other, eternal punishment; "indignation and wrath,tribulation and anguish"; (Rom_2:8, Rom_2:9) to be assuredly secured by rejection of Christ, and of God in him. These solemn alternatives must not, cannot, be kept cut of view by a faithful messenger of God; and the thought of them will give earnestness to his ministrations, and to the treatment of them by his hearers. (comp. Deu_30:15-19)
III THE ANSWER FOR WHICH THEY PRESS. Christian ministers should endeavour as far as possible privately to urge individuals to consider what answer they will give to the Divine message, what choice they will make between the alternatives presented to them. This cannot be always done; but in their public addresses they ought to be urgent in pressing their hearers to definite consideration and decision. They should show them:
1. That an answer has to be given, and that to God, who searches the heart. That, in fact, they are ever giving a reply; ever choosing the evil, if not the good.
2. That their answer should be the result of careful consideration. "Advise, and see;" consider and determine. A great point is gained when men are induced to consider the claims of God and their souls.
3. That such consideration should be.prompt. It is both sinful and perilous to delay. To put off attention to God"s message is insulting to him, and may end in his deciding suddenly and unexpectedly for us which of the two alternatives shall be ours.
4. That they are themselves intensely concerned that the answer givenshould be that which is alone wise and good the hearty acceptance of Christ and salvation. "As though God did beseech you by us: we pray you in Christ"s stead, be ye reconciled to God G.W. (2Co_5:20)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13–14 Now advise, and see what answer I shall return…
2Sa_24:13
Now advise, and see what answer I shall return to him that sent me.
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Christians exhorted to consider what answer their ministers will have to return to God concerning them
I. Christian ministers are the messengers of God, and sent on an important errand.
1. They are sent of God.
2. They are sent on an important errand.
II. Ministers are to return an answer to Him that sendeth them.
1. They are to return to their Master.
2. They are to answer as to their own fidelity.
3. They are likewise to return an answer concerning the reception which they themselves met with.
III. It becometh the members of Christian churches seriously to consider what answers their ministers will have to return concerning them. Application.
1. This subject affords some useful instruction to Christian ministers. It should lead them to magnify their office, as the messengers of God. It should excite their warmest gratitude that they are employed under Christ, on the same errand which brought him into the world. Further, they may learn to deliver their message with all plainness, seriousness, and fidelity.
2. Christian people may derive some useful instruction from these particulars. Learn, then, to be thankful that messengers are sent to you on so kind and gracious an errand. (J. Orton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v13 Scofield "Gen 12:10".
famine
Scofield "Gen 12:10".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 I am in deep trouble
I am in deep trouble
"I am in terrible trouble"
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Let us fall into Yahweh's hands rather than into the hand of man
Here "hands" refer to power or control. AT: "Let Yahweh and not people punish us" (See: Metonymy)
translationWords
famine
plague
send
trouble
hand
mercy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v13 24:13 David had already experienced the first two options—fleeing…
24:13 David had already experienced the first two options—fleeing from Saul and Absalom, and famine because Saul had murdered the Gibeonites (21:1). While three days of severe plague sounded less traumatic, 70,000 people perished (24:15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.