1 Chronicles 21:3

1Ch 21:3 And Joab answered, The LORD make his people an hundred times so many more as they [be]: but, my lord the king, [are] they not all my lord’s servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel?

Ver. 3. Why then doth my lord require this thing?] Or, Delight in this thing? which showeth that David was somewhat tickled and taken with the multitude of his people. See on 2Sa 24:3.

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.

1Ch 21:3. Why will he be — Or, why should this be; a cause of trespass — Or, an occasion of punishment; (Hebrew words, which signify sin, being often used for the punishment of sin,) to, or against Israel? — Why wilt thou provoke God by this sin to punish Israel? He speaks thus because God commonly punishes the people for the sins of their rulers, the people being for the most part guilty of their rulers’ sins, in one kind or other.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

It was a thing indifferent and usual to number the people, but because he did it of an ambitious mind, as though his strength stood in his people, God punished him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

why will he be a cause of trespass to Israel?--or bring an occasion of punishment on Israel. In Hebrew, the word "sin" is often used synonymously with the punishment of sin. In the course of Providence, the people frequently suffer for the misconduct of their rulers.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(3) Answered.—Hebrew, said.

The Lord . . . as they be.—Literally, Jehovah add upon his people like them an hundred times, an

abridged form of what is read in Samuel.

But, my lord the king, are they not . . .?—Instead of this, Samuel records another wish, “And may the eyes of my lord the king be seeing,” that is, living (Gen_16:13).

Why then doth my lord require this thing?—So Samuel, in slightly different terms: “And my lord the king, why desireth he this proposal?”

Why will he be (why should he become) a cause of trespass to Israel?—Not in Samuel. It is an explanatory addition by the chronicler.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. moe] Cp. 1Ch_14:3, note.

are they not all my lord’s servants?] Joab foresees some disaster to the people, and asks why David should destroy his own.

why will he be a cause of guilt to Israel?] Cp. Lev_4:3, “if the anointed priest shall sin so as to bring guilt on the people” (R.V.).

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.

Israel, who will be severely punished. (Calmet) --- Sin is often used in this sense. (Vatable)

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).

Or, why will he be, or why should this be, a trespass, or a cause of trespass, or an occasion of punishment, (for Hebrew words signifying sin are oft used to note the punishment of sin,) or a desolation, or a cause of desolation or destruction, (for the verb whence this noun proceeds is oft used in that sense,) to or against Israel? Why wilt thou provoke God by this sin to punish Israel? Thus he speaks, because God commonly punisheth the people for the sins of their rulers, because they are for the most part guilty of their sins in one kind or other; or at least God takes this occasion to punish people for all their sins.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But my lord the king, are they not all my lord"s servants? The place of this perfectly intelligible sentence, indicating that Joab discerned the object of David in desiring the numbering of the people, is occupied in the Book of Samuel by the words, "And that the eyes of my lord the king may see it;" which some for no very evident reason prefer. It was, no doubt, a very radical element of David"s sin in this matter that he was thinking of the nation too much as his own servants, instead of as the servants of his one Master. The Lord ever knoweth who are his, and numbereth not only them and their names, but their every sigh, tear, prayer. A cause of trespass. This clause may be explained as though trespass was equivalent to the consequences, i.e. the punishment of trespass. This. however, rather tends to explain away than to explain a phrase. More probably the deeper meaning is that, in the fact of the numbering, nation and king would become one in act, and would become involved together in indisputable sin. Though there were no unfeigned assent and consent in the great body of the nation to the numbering, yet they would become participators in the wrong-doing. It would further seem evident, from Joab addressing these words to the king, that it was a thing familiarly known and thoroughly understood that the course David was now bent on following was one virtually, if not actually, prohibited, and not one merely likely to be displeasing to God on account of any individual disposition in David to be boastful or self-confident. Otherwise it would be scarcely within the province of Joab either to express or suppose this of his royal master.

The spirit that refuses good advice.

Joab was not always a good adviser. More than once he had led David into difficulties. But he was a skilful and bold statesman. He looked rather to the consequences and ultimate influences of political actions than to the maintenance of high political principles. In this case he feared more the penalty that would follow than the sin itself. But his advice was good. We may not say that even good advice is necessarily to be taken. Our judgment concerning it should be exercised, and our decisions upon it should be made. That which is absolutely good, or in a general way good, may not be the best thing at a particular time, or for a particular individual.

I Good ADVICE MAY BE UNACCEPTABLE IN ITSELF. It may demand hard things or unpleasant things. It may be difficult to discern the grounds on which it is based. It may involve humiliations and confessions of mistake. It may bring heavy responsibilities. It may unduly strain feeling. It may be quite different from the advice we expected. It may seem, to our judgment, anything but good.

II GOOD ADVICE MAY BE UNACCEPTABLE THROUGH THE PERSON WHO GIVES IT. We estimate the value of advice by the giver. Our confidence in him gives quality to his advice. Probably David was at this time so annoyed with Joab that his eyes were blinded, and he could not see how wise his counsel was. To judge advice by the giver is, as a rule, quite safe; but care is needed lest prejudice should prevent our recognizing the good in the counsel of those we dislike, and lest undue affection should prevent our seeing the error in the advice of those whom we may personally esteem. "Faithful are the wounds of a friend," etc.

III GOOD ADVICE MAY BE UNACCEPTABLE THROUGH THE STATE OF MIND OF THE PERSON WHO RECEIVES IT. There may be a proud unwillingness to receive advice at all; an over and undue self-reliance. There may be a strong purpose and resolve against which the advice goes, as in David"s case.

So we learn that to be proper recipients of good advice from our fellowmen, or from God"s Word, we need to win and to keep the humble, open heart. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Why, &c. - Or, why should this be a cause of trespass, or an occasion of punishment to Israel? God commonly punishes the people for the sins of their rulers, because they are for the most part guilty of their sins in one kind or other; or at least God takes this occasion to punish people for all their sins.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.