2 Samuel 24:13

2Sa 24:13 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 days’ pestilence in thy land? now advise, and see what answer I shall return to him that sent me.

Ver. 13. Shall seven years of famine?] That is, Shall there to the three bygone years of famine, and to this Sabbatical year - qui nova messe destitutus priora damna resarcire non potest, which, having no new harvest, cannot make up the losses of the last years - be added three more such? {1Ch 21:11}

Or that there be three days’ pestilence in the land?] An extraordinary pestilence, inflicted by the hand of a destroying angel. Hippocrates Pestem το Yειον, vocat. {a} But how happy was Ferdinand III, king of Spain, who reigned thirty-five years, and during all that time there was neither famine nor pestilence in his dominions. {b}

{a} In Prognost.

{b} Lopez, Gloss. in Prolog., part. i.

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.

2Sa_24:13

Now advise, and see what answer I shall return to him that sent me.

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.

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.

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. Text via Bolls.life.

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.

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.

(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.

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:

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.

So Gad came to David, and told him,.... Said nothing to him about his sin, but correction for it; which confirms it that David was made sensible of his sin before he came to him:

and said unto him, shall seven years of famine come unto thee in thy land? in Ch1 21:12, only "three years" are mentioned, and so the Septuagint version here; but Josephus (d), the Targum, the Syriac and Arabic versions, have the number "seven"; three seems to be more agreeable to the numbers after mentioned, and no more as to come were designed, though seven are here expressed; for the reconciling of which let it be observed, that there had been three years of famine already on account of the sin of Saul, Sa2 21:1; and in the current year, through the rains not falling in the proper time, the land was barren and unfruitful; or through the penury of the preceding years the famine would be continued at least until the harvest; and then three years more now proposed made seven years; or, if these three years would have immediately followed the other three, the following in course would be a sabbatical year, in which were no ploughing, sowing, nor reaping, or the current year was such an one: and the sense is, shall there be a continuance of seven years of famine, that is, three more added to what had been? which must be most dreadful to think of; but a learned writer (e) thinks it a mistake of the copier, writing "seven", for "three":

or wilt thou flee three months before thine enemies, while they pursue thee? be in such a condition as not to be able to face or fight his enemies, or, if he did, would not be able to stand his ground, but be forced to flee before them, and be pursued by them three months running; during which time a prodigious number might well be thought to be slain, sad devastations made in the land, and great shame and disgrace endured, and what a man of David's spirit could not bear the thoughts of:

or that there be three days' pestilence in thy land? which in Ch1 21:12 is called "the sword of the Lord", in distinction from the sword of man, it coming immediately from him, and the destroying angel, in all the coasts of the land; being inflicted by means of one:

now advise, and see what answer I shall return to him that sent me; that is, consult with himself, or with his friends, or both, what answer the prophet must return to the Lord that sent him; for him he means.

(d) Antiqu. l. 7. c. 13. sect. 2. (e) Dr. Kennicott's Dissert. 1. p. 474.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

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).

Seven years of famine.

Object. In 1Ch 21:12, it is only three years of famine.

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.

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)

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.

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.

I am in deep trouble

"I am in terrible trouble"

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.