Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The resemblance to the parallel passage in Samuel is throughout less close than usual; the additions are more numerous, the supernatural circumstances of the narrative being brought out into greater prominence. The history is evidently not drawn from Samuel, but from some quite separate document, probably a contemporary account of the occurrence drawn up by Gad.
Adam Clarke's Commentary and Critical Notes on the Bible
1 Chronicles 21 Introduction
David is tempted by Satan to take the numbers of the people of Israel and Judah, 1 Chronicles 21:1, 1 Chronicles 21:2. Joab remonstrates, but the king is determined, and Joab pleads in vain, 1 Chronicles 21:3, 1 Chronicles 21:4. He returns, and delivers in the number to the king, but reckons not Levi and Benjamin, 1 Chronicles 21:5. The Lord is displeased, and sends Gad to offer David his choice of three great national calamities; famine, war, or pestilence, 1 Chronicles 21:6-12. David submits himself to God, and a pestilence is sent, which destroys seventy thousand, 1 Chronicles 21:13, 1 Chronicles 21:14. At David's intercession the destroying angel is restrained at the threshing-floor of Ornan, 1 Chronicles 21:15-17. He buys the piece of ground, builds an altar to the Lord and offers sacrifices, and the plague is stayed, 1 Chronicles 21:18-30.
INTRODUCTION TO 1 Chronicles 21
Excepting the three last verses, is contained in 2 Samuel 24:1 with some few variations, which are there observed; see the notes there.
XXI.
The census, and consequent plague. The hallowing of the Temple area. Omitting the magnificent ode which David sang to his deliverer (2 Samuel 22), and the last words of David (2Samuel 23:1-7), as well as the list of David’s heroes (2Samuel 23:8-39), which has already been repeated in 1 Chronicles 11, the chronicler resumes the ancient narrative at the point coincident with 2 Samuel 24 (See the notes there.) Though the two accounts obviously had a common basis, the deviations of our text from that of Samuel are much more numerous and noteworthy than is usual. They are generally explicable by reference to the special purpose and tendency of the writer.
In Samuel the narrative of the census comes in as a kind of appendix to the history of David; here it serves to introduce the account of the preparations for building the Temple, and the organisation of its ministry.
Ch. 1 Chronicles 21:1-27 (= 2 Samuel 24:1-25)
The Numbering and the Plague
The subject of the present section (David’s numbering of the people and the plague which followed) is a difficult one, but a combination of the details of the narratives of Sam. and Chron. makes the main features clear. (1) Israel (and not David only) had sinned, for the Lord at the beginning was angry against Israel (2 Samuel 24:1). (2) The anger of the Lord, by withdrawing protection from Israel, gave an opportunity to Israel’s enemy (Satan = “adversary”; see note below). (3) This enemy moved David to commit a sin, the consequences of which affected the whole people. Thus the punishment of sin came through the commission of fresh sin. David’s sin consisted (1) in the pride and (possibly) in the designs of further conquest which prompted his act, (2) in trampling on the feelings of his people as expressed by Joab. Notice that the two numberings ordered by God Himself in the wilderness (Numbers 1:1-46; Numbers 3:39; Numbers 26:1-65) afforded no precedent except for a numbering by direct Divine command. Moreover a census was regarded as a cause of tie outbreak of plague, and it was prescribed that, when Moses took a census, every man numbered should pay half a shekel for the service of the tabernacle “as a ransom for his soul, that there be no plague among them.” (Exodus 30:12).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ch 21:1-13.
1Ch 21:1-13.
DAVID SINS IN NUMBERING THE PEOPLE.
1. Satan stood up against Israel--God, by withdrawing His grace at this time from David (see on
2Sa 24:1),
permitted the tempter to prevail over him. As the result of this successful temptation was the entail of a heavy calamity as a punishment from God upon the people, it might be said that "Satan stood up against Israel."
number Israel--In the act of taking the census of a people, there is not only no evil, but much utility. But numbering Israel--that people who were to become as the stars for multitude, implying a distrust of the divine promise, was a sin; and though it had been done with impunity in the time of Moses, at that enumeration each of the people had contributed "half a shekel towards the building of the tabernacle," that there might be no plague among them when he numbered them
(Ex 30:12).
Hence the numbering of that people was in itself regarded as an undertaking by which the anger of God could be easily aroused; but when the arrangements were made by Moses for the taking of the census, God was not angry because the people were numbered for the express purpose of the tax for the sanctuary, and the money which was thus collected ("the atonement money,"
Ex 30:16)
appeased Him. Everything depended, therefore, upon the design of the census [BERTHEAU]. The sin of David numbering the people consisted in its being either to gratify his pride to ascertain the number of warriors he could muster for some meditated plan of conquest; or, perhaps, more likely still, to institute a regular and permanent system of taxation, which he deemed necessary to provide an adequate establishment for the monarchy, but which was regarded as a tyrannical and oppressive exaction--an innovation on the liberty of the people--a departure from ancient usage unbecoming a king of Israel.
As the books of Scripture are arranged in our Version, Satan is here for the first time by name introduced to us. He appears not merely as an "adversary" who seeks to injure man from without, but as a Tempter able to ruin him by suggesting sinful acts and thoughts from within. In this point of view, the revelation made of him here is the most advanced that we find in the Old Testament.
The difficulty in reconciling the statement here, "Satan provoked David," etc. with that of Samuel, "the Lord moved David," etc. 2 Samuel 24:1 is not serious. All temptation is permitted by God. When evil spirits tempt us, they do so by permission (Job 1:12; Job 2:6; Luke 22:31, etc.). If Satan therefore provoked David to number the peopIe, God allowed him. And what God allows, He may be said to do. (Another view is maintained in the 2 Samuel 24:1 note).
As this rehearsal makes no mention of David's sin in the matter of Uriah, so neither of the troubles of his family that followed upon it; not a word of Absalom's rebellion, or Sheba's. But David's sin, in numbering the people, is here related, because, in the atonement made for that sin, an intimation was given of the spot of ground on which the temple should be built. Here is, I. David's sin, in forcing Joab to number the people, 1Ch 21:1-6. II. David's sorrow for what he had done, as soon as he perceived the sinfulness of it, 1Ch 21:7,8. III. The sad dilemma (or trilemma rather) he was brought to, when it was put to him to choose how he would be punished for this sin, and what rod he would be beaten with, 1Ch 21:9-13. IV. The woeful havoc which was made by the pestilence in the country, and the narrow escape which Jerusalem had from being laid waste by it, 1Ch 21:14-17. V. David's repentance, and sacrifice, upon this occasion, and the staying of the plaque thereupon, 1Ch 21:18-30. This awful story we met with, and meditated upon, 2Sa 24:1-25