2 Chronicles 6

2 Chronicles 6:1

Introduction

This chapter is devoted to a separate description of David’s war against the Ammonites and the Arameans, or Syrians, nations already mentioned in the previous chapter (cf. 2 Samuel 10:1-19).

The Messengers of David Humiliated

The reason for the war with the Ammonites is a proof of compassion from David. Nahash, the king of the Ammonites, dies. David wants to console his son and successor, Hanun. This proof of kindness is misunderstood. The reaction to David’s condolences (1 Chronicles 19:4) is a straightforward declaration of war.

Hanun shows in this chapter a very different attitude to David’s kindness than Mephibosheth has shown (2 Samuel 9:1-8). There is suspicion that David’s true intentions are not of a peaceful nature. The princes of the Ammonites suggest that he tries to subdue them to himself by feigned condolences. Hanun shows that he does not know David. What David does is seen by him as hypocrisy.

The messengers of David are being treated unjustly and sent away. For an Easterner, shaving the beard is a deep humiliation. Sending the half-naked on the street is also an unprecedented humiliation. A more deeply hurtful treatment is hardly conceivable. When David hears of the humiliation, he realizes that what is done to his messengers is in fact directed against him. Yet his first reaction is not to seek retaliation for himself, but his first concern are his humiliated messengers. He lets them say they have to take time to restore.

In this, David is an example of the Lord Jesus. His attention always goes first and foremost to his own suffering for Him and not to retaliation for those who cause this suffering to His own. At His time the retribution also comes.

There are many people in the world like Hanun. If you talk to them about the love of God and the Lord Jesus, they don’t want to hear anything about it. They do not allow Him to come into their lives. They see Him as an intruder, as One Who has not got good, but bad intentions toward them.

Whoever bears witness of his Lord out of love for the lost man, may come across the same treatment as the messengers of David and, what is more, the same treatment as the Lord Jesus received: “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you” (John 15:20a). By the way, it suits us to be good and compassionate neighbors and also to be grateful for all the kindness that is shown to us.

2 Chronicles 6:2

Introduction

This chapter is devoted to a separate description of David’s war against the Ammonites and the Arameans, or Syrians, nations already mentioned in the previous chapter (cf. 2 Samuel 10:1-19).

The Messengers of David Humiliated

The reason for the war with the Ammonites is a proof of compassion from David. Nahash, the king of the Ammonites, dies. David wants to console his son and successor, Hanun. This proof of kindness is misunderstood. The reaction to David’s condolences (1 Chronicles 19:4) is a straightforward declaration of war.

Hanun shows in this chapter a very different attitude to David’s kindness than Mephibosheth has shown (2 Samuel 9:1-8). There is suspicion that David’s true intentions are not of a peaceful nature. The princes of the Ammonites suggest that he tries to subdue them to himself by feigned condolences. Hanun shows that he does not know David. What David does is seen by him as hypocrisy.

The messengers of David are being treated unjustly and sent away. For an Easterner, shaving the beard is a deep humiliation. Sending the half-naked on the street is also an unprecedented humiliation. A more deeply hurtful treatment is hardly conceivable. When David hears of the humiliation, he realizes that what is done to his messengers is in fact directed against him. Yet his first reaction is not to seek retaliation for himself, but his first concern are his humiliated messengers. He lets them say they have to take time to restore.

In this, David is an example of the Lord Jesus. His attention always goes first and foremost to his own suffering for Him and not to retaliation for those who cause this suffering to His own. At His time the retribution also comes.

There are many people in the world like Hanun. If you talk to them about the love of God and the Lord Jesus, they don’t want to hear anything about it. They do not allow Him to come into their lives. They see Him as an intruder, as One Who has not got good, but bad intentions toward them.

Whoever bears witness of his Lord out of love for the lost man, may come across the same treatment as the messengers of David and, what is more, the same treatment as the Lord Jesus received: “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you” (John 15:20a). By the way, it suits us to be good and compassionate neighbors and also to be grateful for all the kindness that is shown to us.

2 Chronicles 6:3

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:4

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:5

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:6

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:7

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:8

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:9

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:10

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:11

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:12

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:13

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:14

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:15

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:16

The Ammonites and Syrians Defeated

The enemies now realize that David cannot simply let their insults pass by (1 Chronicles 19:6-7). They reinforce and join together, one part near the city and one part in the field. Then Joab is sent to battle by David (1 Chronicles 19:8). The enemies then draw up in battle array (1 Chronicles 19:9). Joab oversees the situation and notices that he is enclosed. This doesn’t cause him to panic. As an experienced general with great military insight he determines a tactic, together with Abshai, in which they divide the forces (1 Chronicles 19:10-12). They agree to help each other when the other gets into trouble.

Joab encourages Abshai, and himself, and encourages to be strong and show themselves courageous (1 Chronicles 19:13). These are not things of feeling or circumstances, but a choice to be strong and courageous. He points out that it is about “our people and … the cities of our God”. The people, their people, and God’s cities are at stake. This is the challenge of the fight. With the words “may the LORD do what is good in His sight” he further puts the matter in the hands of the LORD. We see here that besides the appeal to the responsibility to be strong and to take courage (cf. 1 Corinthians 16:13) there is also the awareness that everything depends on what the LORD does (cf. Philippians 2:12-13).

The enemy allies are contested by Joab with wisdom, while we also hear from his mouth a certain faith. In this book, Joab’s actual attitude – that he ultimately puts his own interests higher than David’s – does not come to the fore. His real motives, his going after his own interest, we see more in 2 Samuel. After determining the tactics and inspiring words, Joab fights with the Syrians, who flee before him (1 Chronicles 19:14).

His victory has a positive effect on his brother Abshai, who is fighting with the Ammonites. When the Ammonites see that their allies have been defeated and have fled, they no longer have the courage to fight on. They also flee (1 Chronicles 19:15). Every victory we achieve weakens the enemy and often also means a victory for our fellow fighters over their enemies. After the battle Joab goes to Jerusalem, probably to report to David.

After their defeat, the Syrians regrouped and reinforced themselves with other fellow countrymen (1 Chronicles 19:16). When David hears about it, he himself goes to war. He gathers “all Israel” and defeats the enemy. All Israel is under the authority of David and he is acknowledged by them as king. This unity is important in view of the building of the temple. For the building of the temple, in addition to the already mentioned materials, the factors of peace and safety and the unity of the people are of great importance.

After David’s punishment, the Syrians make peace with him and surrender to him. The Syrians also do no longer associate with Israel’s other enemy, Ammon.

2 Chronicles 6:18

David Conquers Rabbah

The history of Joab’s conquest of Rabbah is also described in 2 Samuel 11-12. The words of 1 Chronicles 20:1 here we also read in 2 Samuel 11 (2 Samuel 11:1). Then, in the section of 2 Samuel 11:2-12:25, the sin of David with Bathsheba is described. We find nothing about that here. From 2 Samuel 12:26 onward it is further described what we read here in 1 Chronicles 20 from 1 Chronicles 20:2.

This has to do with God’s purpose with the books of the Chronicles. In these books God describes the history of His people and of His own as it proceeds according to His purpose. Therefore, in the books of the Chronicles the weaknesses and sins of the believers are often ignored. This fits with this book, because we see in it the fulfillment of the ways and thoughts of God in the house of His chosen king.

In the story of the conquest of Rabbah, the emphasis is on the reign of David (1 Chronicles 20:2-3). Joab besieges Rabbah, but for the rest we see what David does. He takes the crown of the defeated enemy. This crown represents a great value. This crown is placed on his head. It refers to the appearance of the Lord Jesus to accept His dominion. When that moment is there, He will appear, with “on His head many diadems” (Revelation 19:12).

2 Chronicles 6:19

David Conquers Rabbah

The history of Joab’s conquest of Rabbah is also described in 2 Samuel 11-12. The words of 1 Chronicles 20:1 here we also read in 2 Samuel 11 (2 Samuel 11:1). Then, in the section of 2 Samuel 11:2-12:25, the sin of David with Bathsheba is described. We find nothing about that here. From 2 Samuel 12:26 onward it is further described what we read here in 1 Chronicles 20 from 1 Chronicles 20:2.

This has to do with God’s purpose with the books of the Chronicles. In these books God describes the history of His people and of His own as it proceeds according to His purpose. Therefore, in the books of the Chronicles the weaknesses and sins of the believers are often ignored. This fits with this book, because we see in it the fulfillment of the ways and thoughts of God in the house of His chosen king.

In the story of the conquest of Rabbah, the emphasis is on the reign of David (1 Chronicles 20:2-3). Joab besieges Rabbah, but for the rest we see what David does. He takes the crown of the defeated enemy. This crown represents a great value. This crown is placed on his head. It refers to the appearance of the Lord Jesus to accept His dominion. When that moment is there, He will appear, with “on His head many diadems” (Revelation 19:12).

2 Chronicles 6:20

David Conquers Rabbah

The history of Joab’s conquest of Rabbah is also described in 2 Samuel 11-12. The words of 1 Chronicles 20:1 here we also read in 2 Samuel 11 (2 Samuel 11:1). Then, in the section of 2 Samuel 11:2-12:25, the sin of David with Bathsheba is described. We find nothing about that here. From 2 Samuel 12:26 onward it is further described what we read here in 1 Chronicles 20 from 1 Chronicles 20:2.

This has to do with God’s purpose with the books of the Chronicles. In these books God describes the history of His people and of His own as it proceeds according to His purpose. Therefore, in the books of the Chronicles the weaknesses and sins of the believers are often ignored. This fits with this book, because we see in it the fulfillment of the ways and thoughts of God in the house of His chosen king.

In the story of the conquest of Rabbah, the emphasis is on the reign of David (1 Chronicles 20:2-3). Joab besieges Rabbah, but for the rest we see what David does. He takes the crown of the defeated enemy. This crown represents a great value. This crown is placed on his head. It refers to the appearance of the Lord Jesus to accept His dominion. When that moment is there, He will appear, with “on His head many diadems” (Revelation 19:12).

2 Chronicles 6:21

Victories Over the Philistines

That this is about the majesty and splendor of David in his reign, we also see in the victories over some Philistine giants. In 2 Samuel these victories are only described in 2 Samuel 21 (2 Samuel 21:15-22), but here they are mentioned immediately after the victory over the Ammonites and Rabbah. The Philistine giants mentioned here are defeated by some of David’s heroes. This marks the high point of David’s reign.

In Scripture, giants are always connected with evil, man’s revolt against God. A giant is the symbol of pride and arrogance. A giant is opposite to the small and humble, in which God is pleased and where He dwells. The giant is a picture of satanic deception, as we see in Goliath. In the giants who are the enemies of David here, we can see misleading, violent powers, living in a system of error, as the Philistines represent. It has to do with “the mystery of lawlessness” (2 Thessalonians 2:7a) which works in the time of professing Christianity and manifests itself ever more clearly.

Sibbecai (1 Chronicles 20:4) is one of David’s commanders (1 Chronicles 27:11) and is mentioned in the list of David’s mighty men (1 Chronicles 11:29). The list does not mention any special act by him. One of his actions is mentioned here. He defeats the giant Sippai with the additional effect that all Philistines are subdued. To defeat that one, is as defeating all. This can also be seen in the defeat of Goliath by David (1 Samuel 17:51-52).

Elhanan (1 Chronicles 20:5) is also mentioned in the list of David’s mighty men (1 Chronicles 11:26). He defeats a Philistine giant who is firstly a brother of Goliath and secondly, like Goliath, has a spear like a weaver’s beam (1 Samuel 17:7). Elhanan is not impressed and defeats him. He follows the example of his king and kills Goliath’s brother.

The third Philistine giant is defeated by Jonathan (1 Chronicles 20:6-7). Jonathan means ‘gift of the LORD’. The ultimate gift of God is the Lord Jesus. He will throw the beast of the book of Revelation, to which this Philistine giant refers, the dictator of the united Europe, together with his ally, the antichrist or false prophet in Israel, into hell (Revelation 19:20). This giant is characterized by the number six (1 Chronicles 20:6). This is also the number that characterizes the beast that comes up out of the earth. We read about him that the number of his name is the number “of a man; and his number is six hundred and sixty-six” (Revelation 13:17-18).

The special feature of this giant is still said to be that he taunts Israel. He roars in pride against the people of God. This is a characteristic of the other beast of Revelation 13, the beast from the sea. Of that beast we read that “he opens his mouth in blasphemies against … those who dwell in heaven”, that is to say against God’s people (Revelation 13:6).

The giants who are killed fall “by the hand of David and by the hand of his servants” (1 Chronicles 20:8). While it is in fact some of David’s mighty men who kill the giants (1 Chronicles 20:4-7), it is also said that they fall through David’s hand. Here we see behind the performance of the mighty men the great heroic deed of David. David has killed the great giant Goliath. The mighty men follow in his footsteps and do what he did. Their deeds show what David has done. In the same way, we can be more than victors over our enemies by Him Who has gained the great victory over the archenemy of God and of His own.

2 Chronicles 6:22

Victories Over the Philistines

That this is about the majesty and splendor of David in his reign, we also see in the victories over some Philistine giants. In 2 Samuel these victories are only described in 2 Samuel 21 (2 Samuel 21:15-22), but here they are mentioned immediately after the victory over the Ammonites and Rabbah. The Philistine giants mentioned here are defeated by some of David’s heroes. This marks the high point of David’s reign.

In Scripture, giants are always connected with evil, man’s revolt against God. A giant is the symbol of pride and arrogance. A giant is opposite to the small and humble, in which God is pleased and where He dwells. The giant is a picture of satanic deception, as we see in Goliath. In the giants who are the enemies of David here, we can see misleading, violent powers, living in a system of error, as the Philistines represent. It has to do with “the mystery of lawlessness” (2 Thessalonians 2:7a) which works in the time of professing Christianity and manifests itself ever more clearly.

Sibbecai (1 Chronicles 20:4) is one of David’s commanders (1 Chronicles 27:11) and is mentioned in the list of David’s mighty men (1 Chronicles 11:29). The list does not mention any special act by him. One of his actions is mentioned here. He defeats the giant Sippai with the additional effect that all Philistines are subdued. To defeat that one, is as defeating all. This can also be seen in the defeat of Goliath by David (1 Samuel 17:51-52).

Elhanan (1 Chronicles 20:5) is also mentioned in the list of David’s mighty men (1 Chronicles 11:26). He defeats a Philistine giant who is firstly a brother of Goliath and secondly, like Goliath, has a spear like a weaver’s beam (1 Samuel 17:7). Elhanan is not impressed and defeats him. He follows the example of his king and kills Goliath’s brother.

The third Philistine giant is defeated by Jonathan (1 Chronicles 20:6-7). Jonathan means ‘gift of the LORD’. The ultimate gift of God is the Lord Jesus. He will throw the beast of the book of Revelation, to which this Philistine giant refers, the dictator of the united Europe, together with his ally, the antichrist or false prophet in Israel, into hell (Revelation 19:20). This giant is characterized by the number six (1 Chronicles 20:6). This is also the number that characterizes the beast that comes up out of the earth. We read about him that the number of his name is the number “of a man; and his number is six hundred and sixty-six” (Revelation 13:17-18).

The special feature of this giant is still said to be that he taunts Israel. He roars in pride against the people of God. This is a characteristic of the other beast of Revelation 13, the beast from the sea. Of that beast we read that “he opens his mouth in blasphemies against … those who dwell in heaven”, that is to say against God’s people (Revelation 13:6).

The giants who are killed fall “by the hand of David and by the hand of his servants” (1 Chronicles 20:8). While it is in fact some of David’s mighty men who kill the giants (1 Chronicles 20:4-7), it is also said that they fall through David’s hand. Here we see behind the performance of the mighty men the great heroic deed of David. David has killed the great giant Goliath. The mighty men follow in his footsteps and do what he did. Their deeds show what David has done. In the same way, we can be more than victors over our enemies by Him Who has gained the great victory over the archenemy of God and of His own.

2 Chronicles 6:23

Victories Over the Philistines

That this is about the majesty and splendor of David in his reign, we also see in the victories over some Philistine giants. In 2 Samuel these victories are only described in 2 Samuel 21 (2 Samuel 21:15-22), but here they are mentioned immediately after the victory over the Ammonites and Rabbah. The Philistine giants mentioned here are defeated by some of David’s heroes. This marks the high point of David’s reign.

In Scripture, giants are always connected with evil, man’s revolt against God. A giant is the symbol of pride and arrogance. A giant is opposite to the small and humble, in which God is pleased and where He dwells. The giant is a picture of satanic deception, as we see in Goliath. In the giants who are the enemies of David here, we can see misleading, violent powers, living in a system of error, as the Philistines represent. It has to do with “the mystery of lawlessness” (2 Thessalonians 2:7a) which works in the time of professing Christianity and manifests itself ever more clearly.

Sibbecai (1 Chronicles 20:4) is one of David’s commanders (1 Chronicles 27:11) and is mentioned in the list of David’s mighty men (1 Chronicles 11:29). The list does not mention any special act by him. One of his actions is mentioned here. He defeats the giant Sippai with the additional effect that all Philistines are subdued. To defeat that one, is as defeating all. This can also be seen in the defeat of Goliath by David (1 Samuel 17:51-52).

Elhanan (1 Chronicles 20:5) is also mentioned in the list of David’s mighty men (1 Chronicles 11:26). He defeats a Philistine giant who is firstly a brother of Goliath and secondly, like Goliath, has a spear like a weaver’s beam (1 Samuel 17:7). Elhanan is not impressed and defeats him. He follows the example of his king and kills Goliath’s brother.

The third Philistine giant is defeated by Jonathan (1 Chronicles 20:6-7). Jonathan means ‘gift of the LORD’. The ultimate gift of God is the Lord Jesus. He will throw the beast of the book of Revelation, to which this Philistine giant refers, the dictator of the united Europe, together with his ally, the antichrist or false prophet in Israel, into hell (Revelation 19:20). This giant is characterized by the number six (1 Chronicles 20:6). This is also the number that characterizes the beast that comes up out of the earth. We read about him that the number of his name is the number “of a man; and his number is six hundred and sixty-six” (Revelation 13:17-18).

The special feature of this giant is still said to be that he taunts Israel. He roars in pride against the people of God. This is a characteristic of the other beast of Revelation 13, the beast from the sea. Of that beast we read that “he opens his mouth in blasphemies against … those who dwell in heaven”, that is to say against God’s people (Revelation 13:6).

The giants who are killed fall “by the hand of David and by the hand of his servants” (1 Chronicles 20:8). While it is in fact some of David’s mighty men who kill the giants (1 Chronicles 20:4-7), it is also said that they fall through David’s hand. Here we see behind the performance of the mighty men the great heroic deed of David. David has killed the great giant Goliath. The mighty men follow in his footsteps and do what he did. Their deeds show what David has done. In the same way, we can be more than victors over our enemies by Him Who has gained the great victory over the archenemy of God and of His own.

2 Chronicles 6:24

Victories Over the Philistines

That this is about the majesty and splendor of David in his reign, we also see in the victories over some Philistine giants. In 2 Samuel these victories are only described in 2 Samuel 21 (2 Samuel 21:15-22), but here they are mentioned immediately after the victory over the Ammonites and Rabbah. The Philistine giants mentioned here are defeated by some of David’s heroes. This marks the high point of David’s reign.

In Scripture, giants are always connected with evil, man’s revolt against God. A giant is the symbol of pride and arrogance. A giant is opposite to the small and humble, in which God is pleased and where He dwells. The giant is a picture of satanic deception, as we see in Goliath. In the giants who are the enemies of David here, we can see misleading, violent powers, living in a system of error, as the Philistines represent. It has to do with “the mystery of lawlessness” (2 Thessalonians 2:7a) which works in the time of professing Christianity and manifests itself ever more clearly.

Sibbecai (1 Chronicles 20:4) is one of David’s commanders (1 Chronicles 27:11) and is mentioned in the list of David’s mighty men (1 Chronicles 11:29). The list does not mention any special act by him. One of his actions is mentioned here. He defeats the giant Sippai with the additional effect that all Philistines are subdued. To defeat that one, is as defeating all. This can also be seen in the defeat of Goliath by David (1 Samuel 17:51-52).

Elhanan (1 Chronicles 20:5) is also mentioned in the list of David’s mighty men (1 Chronicles 11:26). He defeats a Philistine giant who is firstly a brother of Goliath and secondly, like Goliath, has a spear like a weaver’s beam (1 Samuel 17:7). Elhanan is not impressed and defeats him. He follows the example of his king and kills Goliath’s brother.

The third Philistine giant is defeated by Jonathan (1 Chronicles 20:6-7). Jonathan means ‘gift of the LORD’. The ultimate gift of God is the Lord Jesus. He will throw the beast of the book of Revelation, to which this Philistine giant refers, the dictator of the united Europe, together with his ally, the antichrist or false prophet in Israel, into hell (Revelation 19:20). This giant is characterized by the number six (1 Chronicles 20:6). This is also the number that characterizes the beast that comes up out of the earth. We read about him that the number of his name is the number “of a man; and his number is six hundred and sixty-six” (Revelation 13:17-18).

The special feature of this giant is still said to be that he taunts Israel. He roars in pride against the people of God. This is a characteristic of the other beast of Revelation 13, the beast from the sea. Of that beast we read that “he opens his mouth in blasphemies against … those who dwell in heaven”, that is to say against God’s people (Revelation 13:6).

The giants who are killed fall “by the hand of David and by the hand of his servants” (1 Chronicles 20:8). While it is in fact some of David’s mighty men who kill the giants (1 Chronicles 20:4-7), it is also said that they fall through David’s hand. Here we see behind the performance of the mighty men the great heroic deed of David. David has killed the great giant Goliath. The mighty men follow in his footsteps and do what he did. Their deeds show what David has done. In the same way, we can be more than victors over our enemies by Him Who has gained the great victory over the archenemy of God and of His own.

2 Chronicles 6:25

Victories Over the Philistines

That this is about the majesty and splendor of David in his reign, we also see in the victories over some Philistine giants. In 2 Samuel these victories are only described in 2 Samuel 21 (2 Samuel 21:15-22), but here they are mentioned immediately after the victory over the Ammonites and Rabbah. The Philistine giants mentioned here are defeated by some of David’s heroes. This marks the high point of David’s reign.

In Scripture, giants are always connected with evil, man’s revolt against God. A giant is the symbol of pride and arrogance. A giant is opposite to the small and humble, in which God is pleased and where He dwells. The giant is a picture of satanic deception, as we see in Goliath. In the giants who are the enemies of David here, we can see misleading, violent powers, living in a system of error, as the Philistines represent. It has to do with “the mystery of lawlessness” (2 Thessalonians 2:7a) which works in the time of professing Christianity and manifests itself ever more clearly.

Sibbecai (1 Chronicles 20:4) is one of David’s commanders (1 Chronicles 27:11) and is mentioned in the list of David’s mighty men (1 Chronicles 11:29). The list does not mention any special act by him. One of his actions is mentioned here. He defeats the giant Sippai with the additional effect that all Philistines are subdued. To defeat that one, is as defeating all. This can also be seen in the defeat of Goliath by David (1 Samuel 17:51-52).

Elhanan (1 Chronicles 20:5) is also mentioned in the list of David’s mighty men (1 Chronicles 11:26). He defeats a Philistine giant who is firstly a brother of Goliath and secondly, like Goliath, has a spear like a weaver’s beam (1 Samuel 17:7). Elhanan is not impressed and defeats him. He follows the example of his king and kills Goliath’s brother.

The third Philistine giant is defeated by Jonathan (1 Chronicles 20:6-7). Jonathan means ‘gift of the LORD’. The ultimate gift of God is the Lord Jesus. He will throw the beast of the book of Revelation, to which this Philistine giant refers, the dictator of the united Europe, together with his ally, the antichrist or false prophet in Israel, into hell (Revelation 19:20). This giant is characterized by the number six (1 Chronicles 20:6). This is also the number that characterizes the beast that comes up out of the earth. We read about him that the number of his name is the number “of a man; and his number is six hundred and sixty-six” (Revelation 13:17-18).

The special feature of this giant is still said to be that he taunts Israel. He roars in pride against the people of God. This is a characteristic of the other beast of Revelation 13, the beast from the sea. Of that beast we read that “he opens his mouth in blasphemies against … those who dwell in heaven”, that is to say against God’s people (Revelation 13:6).

The giants who are killed fall “by the hand of David and by the hand of his servants” (1 Chronicles 20:8). While it is in fact some of David’s mighty men who kill the giants (1 Chronicles 20:4-7), it is also said that they fall through David’s hand. Here we see behind the performance of the mighty men the great heroic deed of David. David has killed the great giant Goliath. The mighty men follow in his footsteps and do what he did. Their deeds show what David has done. In the same way, we can be more than victors over our enemies by Him Who has gained the great victory over the archenemy of God and of His own.

2 Chronicles 6:27

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:28

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:29

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:30

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:31

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:32

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:33

Introduction

The events in this chapter take place around 975 BC. David is now sixty-eight years old. The events of the previous chapter take place around 995 BC. The twenty years in between are filled with the adultery of David, the revolt of Absalom and David’s flee. The Holy Spirit passes all this by here.

In the books of the Chronicles the sins of David are only mentioned when it is necessary to give us insight into the manner in which God fulfills His counsel. As mentioned before, the books of the Chronicles describe the history of God’s people from God’s perspective and not from the perspective of man’s responsibility. The latter happens in the books of the Kings.

The sin of David through the census is told here, because in the atonement of that sin the place is indicated where the temple is to come. It is therefore the fulfillment of God’s purpose, for which He even uses the sin of a member of His people. This fits exactly with the perspective that the chronicler, under the guidance of God’s Spirit, has in mind.

The Sin of the Census

The sin of the census is also found in 2 Samuel 24. There we read that the LORD incites David to count the people (2 Samuel 24:1). The chronicler says that satan moves David to number. Here we have one of those apparent contradictions that the opponents of the Bible like to use to portray the Bible as unreliable. But 1 Chronicles 21 is not a correction to a previously written account in 2 Samuel 24.

We can learn from Job here. In the book of Job satan brings all the misery over Job. However, Job does not attribute this misery to satan, but to God. The devil acts according to his own evil nature, but is ultimately nothing but an instrument in God’s hand. Paul sometimes attributes something to satan (1 Thessalonians 2:18), knowing very well that God rules his life.

It is therefore important to realize that God’s hand is present in what satan wants to do by moving David to number. God is above all that happens on earth and not satan. In 2 Samuel 24 it is a test from the LORD to put David to the test. David fails there in his responsibility as king. God’s king must remain dependent on God alone and not rely on the power of his army of which he wants to know the number of militant men. In 1 Chronicles 21 it is satan who wants to disturb the counsel of God and to do so by overthrowing David.

The impressive thing is that God does not let Himself be disturbed in the execution of His plans and that it is precisely through this sin that He achieves His goal. This never means an apology for sin. Through our failures God glorifies Himself and works out His purposes. We already see this at the fall into sin. Not that God would have wanted the fall. God abhors from sin. Yet He has a greater blessing for man than without the fall. This is the secret of God, which cannot be understood by us, but can only be worshiped by us in faith. To us God’s counsel and our failure are not compatible, but to God they are.

Another question is whether it was sin to number the people. After all, in the wilderness God has numbered His people several times (Numbers 1:2; Numbers 26:2), hasn’t He? Here too, we need to look beyond the fact of the census. The censuses He has had done, he has had done in connection with the heave offering to make atonement (Exodus 30:12-16). In the New Testament, in rounded numbers, numbers are also sometimes mentioned (Acts 1:15; Acts 2:41; Acts 4:4). However, the number of believers in the churches ‘established’ by Paul is never mentioned.

There are things that are wrong in themselves. These are things that are simply sin, for example because they are clearly forbidden by God in His law. There are also things that are not sin in themselves, but are wrong because of the mind in which something is done. The latter is the case here. David wants to know how great the fighting power of his army is. He forgets that he depends on God for his strength and not on the number of militant men at his disposal. He forgets that all power rests with God alone.

David’s prosperity exposes him to the temptations of the enemy. As head of Israel and conqueror of all enemies, he wishes to know the power of the people, who are his glory. With this he forgets the power of God Who gave him all this and made Israel great. He forgot on which way he won from Goliath and what he said then (1 Samuel 17:45-46).

The record of the sin of the census begins with the statement that satan stands up against Israel (1 Chronicles 21:1). With satan it is about the destruction of God’s people. In the people there are enough leads for him to attack, but to strike the people in the most effective way he turns to David, the leader of God’s people. If he can tempt the leader to sin, it will have consequences for the people.

Satan seems to be successful. David is receptive to the whisper of satan. He instructs Joab to number Israel “from Beersheba even to Dan”, which is from the extreme south to the extreme north (1 Chronicles 21:2). Joab must therefore number the whole people. If he has done that, he must bring David the result, so that David “knows their number”.

Joab strongly resists this commission (1 Chronicles 21:3). With clear arguments he tries to change David’s thoughts. He acknowledges the kingship of David and reminds him that all his subjects are his servants. So why number? It seems he has a better understanding of the folly of such a census than David. His mind tells him that this matter is not according to the will of God. It will only bring calamity to the people, he says to David.

David, however, is not willing to change his mind. This time his word is too strong for Joab (1 Chronicles 21:4a). Does David make it a prestige case? Does he not want to listen to Joab, who has shown himself to be an unreliable man several times because he doesn’t care about David? In any case, David should have listened this time, but does not do it.

Joab goes throughout all Israel and returns to Jerusalem with the result of the census (1 Chronicles 21:4b-5). David, however, gets an incorrect number. Out of abhorrence for the command, Joab did not number two tribes. The abhorrence of Joab is justified as a fact and is underlined by what is said in 1 Chronicles 21:7 about God’s displeasure with this matter. The census was evil in the eyes of God.

David brings guilt upon the people by his action. It brings God’s judgment on Israel. God’s wrath ignites against His people because there is also a spirit of pride in the people about the position they have obtained (2 Samuel 24:1). Does not the judgment of God play into the hands of satan? In 1 Chronicles 21:1 it says that satan stands up against Israel and now we read that God stands up against Israel in judgment.

Superficially, it may seem so. But if we look deeper, we see that this is not the case. It has to do with the complete difference in intentions that satan has and God’s purpose. Satan seeks the destruction of God’s people and God seeks the restoration of His people. In the rest of this history we hear nothing more of satan. He has fulfilled his role and is no longer needed; he doesn’t matter anymore. God has taken the matter into His hands and is working toward the goal He has set Himself.

2 Chronicles 6:34

David Confesses His Sin

As soon as the anger of God comes upon His people, David confesses his sin (1 Chronicles 21:8; cf. 2 Samuel 12:13). This confession is necessary, because only through it does forgiveness come (1 John 1:9). David’s iniquity is removed. However, the consequences of his sin are not removed (Galatians 6:7). God has forgiven sin. However, because it is a public sin, it must also be publicly punished.

The LORD sends “Gad, David’s seer” to him to present to him three punishments from which he may choose one. Each of the punishments, when exercised, means a considerable reduction in the number of people he wanted to number to know how strong he was. God strikes him in his arrogant desire to know his strength.

When Gad has finished speaking, he expects an answer from David to bring it “to Him who sent me”. Gad must bring only the message of the LORD to David and the answer of David to the LORD. He has no influence whatsoever on the word he must speak in the Name of the LORD, and he has no influence whatsoever on David’s answer which he must bring to the LORD.

As the messenger of the LORD, Gad places the man whom he must address in the light of the LORD. He does nothing else and nothing more than that. This is the task of everyone who is sent to others with a message from the Lord. The word of the Lord must bring the hearts into the presence of God, and the reaction to that word must be brought back to the Lord.

The three punishments which Gad present to David are 1. a natural disaster, 2. the sword, which is a punishment performed by humans or 3. pestilence, a punishment exercised by an angel.

The punishments all come from the hand of the LORD. Yet there is a difference. The hand of the LORD is seen more indirectly in the first two punishments, while in the plague His hand is more directly perceptible. There is another difference. A famine that comes over all will certainly cost victims, but the rich can survive longer anyway. The sword of the enemy will also make casualties, but still mainly hit the soldiers. However, the plague will be able to affect every human being without regard to the person.

The duration of the disasters Isaiah 1. three years in the case of natural disasters, 2. three months in the case of a disaster by men; and 3. three days in the case of a disaster by an angel.

When Christ took our place on the cross, it was a disaster of three hours of darkness. He went through it because of God’s judgment on our sins. This has become the basis for the increase of His people.

David chooses to fall into the LORD’s hand, “for His mercies are very great” (1 Chronicles 21:13; Habakkuk 3:2).

2 Chronicles 6:35

David Confesses His Sin

As soon as the anger of God comes upon His people, David confesses his sin (1 Chronicles 21:8; cf. 2 Samuel 12:13). This confession is necessary, because only through it does forgiveness come (1 John 1:9). David’s iniquity is removed. However, the consequences of his sin are not removed (Galatians 6:7). God has forgiven sin. However, because it is a public sin, it must also be publicly punished.

The LORD sends “Gad, David’s seer” to him to present to him three punishments from which he may choose one. Each of the punishments, when exercised, means a considerable reduction in the number of people he wanted to number to know how strong he was. God strikes him in his arrogant desire to know his strength.

When Gad has finished speaking, he expects an answer from David to bring it “to Him who sent me”. Gad must bring only the message of the LORD to David and the answer of David to the LORD. He has no influence whatsoever on the word he must speak in the Name of the LORD, and he has no influence whatsoever on David’s answer which he must bring to the LORD.

As the messenger of the LORD, Gad places the man whom he must address in the light of the LORD. He does nothing else and nothing more than that. This is the task of everyone who is sent to others with a message from the Lord. The word of the Lord must bring the hearts into the presence of God, and the reaction to that word must be brought back to the Lord.

The three punishments which Gad present to David are 1. a natural disaster, 2. the sword, which is a punishment performed by humans or 3. pestilence, a punishment exercised by an angel.

The punishments all come from the hand of the LORD. Yet there is a difference. The hand of the LORD is seen more indirectly in the first two punishments, while in the plague His hand is more directly perceptible. There is another difference. A famine that comes over all will certainly cost victims, but the rich can survive longer anyway. The sword of the enemy will also make casualties, but still mainly hit the soldiers. However, the plague will be able to affect every human being without regard to the person.

The duration of the disasters Isaiah 1. three years in the case of natural disasters, 2. three months in the case of a disaster by men; and 3. three days in the case of a disaster by an angel.

When Christ took our place on the cross, it was a disaster of three hours of darkness. He went through it because of God’s judgment on our sins. This has become the basis for the increase of His people.

David chooses to fall into the LORD’s hand, “for His mercies are very great” (1 Chronicles 21:13; Habakkuk 3:2).

2 Chronicles 6:36

David Confesses His Sin

As soon as the anger of God comes upon His people, David confesses his sin (1 Chronicles 21:8; cf. 2 Samuel 12:13). This confession is necessary, because only through it does forgiveness come (1 John 1:9). David’s iniquity is removed. However, the consequences of his sin are not removed (Galatians 6:7). God has forgiven sin. However, because it is a public sin, it must also be publicly punished.

The LORD sends “Gad, David’s seer” to him to present to him three punishments from which he may choose one. Each of the punishments, when exercised, means a considerable reduction in the number of people he wanted to number to know how strong he was. God strikes him in his arrogant desire to know his strength.

When Gad has finished speaking, he expects an answer from David to bring it “to Him who sent me”. Gad must bring only the message of the LORD to David and the answer of David to the LORD. He has no influence whatsoever on the word he must speak in the Name of the LORD, and he has no influence whatsoever on David’s answer which he must bring to the LORD.

As the messenger of the LORD, Gad places the man whom he must address in the light of the LORD. He does nothing else and nothing more than that. This is the task of everyone who is sent to others with a message from the Lord. The word of the Lord must bring the hearts into the presence of God, and the reaction to that word must be brought back to the Lord.

The three punishments which Gad present to David are 1. a natural disaster, 2. the sword, which is a punishment performed by humans or 3. pestilence, a punishment exercised by an angel.

The punishments all come from the hand of the LORD. Yet there is a difference. The hand of the LORD is seen more indirectly in the first two punishments, while in the plague His hand is more directly perceptible. There is another difference. A famine that comes over all will certainly cost victims, but the rich can survive longer anyway. The sword of the enemy will also make casualties, but still mainly hit the soldiers. However, the plague will be able to affect every human being without regard to the person.

The duration of the disasters Isaiah 1. three years in the case of natural disasters, 2. three months in the case of a disaster by men; and 3. three days in the case of a disaster by an angel.

When Christ took our place on the cross, it was a disaster of three hours of darkness. He went through it because of God’s judgment on our sins. This has become the basis for the increase of His people.

David chooses to fall into the LORD’s hand, “for His mercies are very great” (1 Chronicles 21:13; Habakkuk 3:2).

2 Chronicles 6:37

David Confesses His Sin

As soon as the anger of God comes upon His people, David confesses his sin (1 Chronicles 21:8; cf. 2 Samuel 12:13). This confession is necessary, because only through it does forgiveness come (1 John 1:9). David’s iniquity is removed. However, the consequences of his sin are not removed (Galatians 6:7). God has forgiven sin. However, because it is a public sin, it must also be publicly punished.

The LORD sends “Gad, David’s seer” to him to present to him three punishments from which he may choose one. Each of the punishments, when exercised, means a considerable reduction in the number of people he wanted to number to know how strong he was. God strikes him in his arrogant desire to know his strength.

When Gad has finished speaking, he expects an answer from David to bring it “to Him who sent me”. Gad must bring only the message of the LORD to David and the answer of David to the LORD. He has no influence whatsoever on the word he must speak in the Name of the LORD, and he has no influence whatsoever on David’s answer which he must bring to the LORD.

As the messenger of the LORD, Gad places the man whom he must address in the light of the LORD. He does nothing else and nothing more than that. This is the task of everyone who is sent to others with a message from the Lord. The word of the Lord must bring the hearts into the presence of God, and the reaction to that word must be brought back to the Lord.

The three punishments which Gad present to David are 1. a natural disaster, 2. the sword, which is a punishment performed by humans or 3. pestilence, a punishment exercised by an angel.

The punishments all come from the hand of the LORD. Yet there is a difference. The hand of the LORD is seen more indirectly in the first two punishments, while in the plague His hand is more directly perceptible. There is another difference. A famine that comes over all will certainly cost victims, but the rich can survive longer anyway. The sword of the enemy will also make casualties, but still mainly hit the soldiers. However, the plague will be able to affect every human being without regard to the person.

The duration of the disasters Isaiah 1. three years in the case of natural disasters, 2. three months in the case of a disaster by men; and 3. three days in the case of a disaster by an angel.

When Christ took our place on the cross, it was a disaster of three hours of darkness. He went through it because of God’s judgment on our sins. This has become the basis for the increase of His people.

David chooses to fall into the LORD’s hand, “for His mercies are very great” (1 Chronicles 21:13; Habakkuk 3:2).

2 Chronicles 6:38

David Confesses His Sin

As soon as the anger of God comes upon His people, David confesses his sin (1 Chronicles 21:8; cf. 2 Samuel 12:13). This confession is necessary, because only through it does forgiveness come (1 John 1:9). David’s iniquity is removed. However, the consequences of his sin are not removed (Galatians 6:7). God has forgiven sin. However, because it is a public sin, it must also be publicly punished.

The LORD sends “Gad, David’s seer” to him to present to him three punishments from which he may choose one. Each of the punishments, when exercised, means a considerable reduction in the number of people he wanted to number to know how strong he was. God strikes him in his arrogant desire to know his strength.

When Gad has finished speaking, he expects an answer from David to bring it “to Him who sent me”. Gad must bring only the message of the LORD to David and the answer of David to the LORD. He has no influence whatsoever on the word he must speak in the Name of the LORD, and he has no influence whatsoever on David’s answer which he must bring to the LORD.

As the messenger of the LORD, Gad places the man whom he must address in the light of the LORD. He does nothing else and nothing more than that. This is the task of everyone who is sent to others with a message from the Lord. The word of the Lord must bring the hearts into the presence of God, and the reaction to that word must be brought back to the Lord.

The three punishments which Gad present to David are 1. a natural disaster, 2. the sword, which is a punishment performed by humans or 3. pestilence, a punishment exercised by an angel.

The punishments all come from the hand of the LORD. Yet there is a difference. The hand of the LORD is seen more indirectly in the first two punishments, while in the plague His hand is more directly perceptible. There is another difference. A famine that comes over all will certainly cost victims, but the rich can survive longer anyway. The sword of the enemy will also make casualties, but still mainly hit the soldiers. However, the plague will be able to affect every human being without regard to the person.

The duration of the disasters Isaiah 1. three years in the case of natural disasters, 2. three months in the case of a disaster by men; and 3. three days in the case of a disaster by an angel.

When Christ took our place on the cross, it was a disaster of three hours of darkness. He went through it because of God’s judgment on our sins. This has become the basis for the increase of His people.

David chooses to fall into the LORD’s hand, “for His mercies are very great” (1 Chronicles 21:13; Habakkuk 3:2).

2 Chronicles 6:39

David Confesses His Sin

As soon as the anger of God comes upon His people, David confesses his sin (1 Chronicles 21:8; cf. 2 Samuel 12:13). This confession is necessary, because only through it does forgiveness come (1 John 1:9). David’s iniquity is removed. However, the consequences of his sin are not removed (Galatians 6:7). God has forgiven sin. However, because it is a public sin, it must also be publicly punished.

The LORD sends “Gad, David’s seer” to him to present to him three punishments from which he may choose one. Each of the punishments, when exercised, means a considerable reduction in the number of people he wanted to number to know how strong he was. God strikes him in his arrogant desire to know his strength.

When Gad has finished speaking, he expects an answer from David to bring it “to Him who sent me”. Gad must bring only the message of the LORD to David and the answer of David to the LORD. He has no influence whatsoever on the word he must speak in the Name of the LORD, and he has no influence whatsoever on David’s answer which he must bring to the LORD.

As the messenger of the LORD, Gad places the man whom he must address in the light of the LORD. He does nothing else and nothing more than that. This is the task of everyone who is sent to others with a message from the Lord. The word of the Lord must bring the hearts into the presence of God, and the reaction to that word must be brought back to the Lord.

The three punishments which Gad present to David are 1. a natural disaster, 2. the sword, which is a punishment performed by humans or 3. pestilence, a punishment exercised by an angel.

The punishments all come from the hand of the LORD. Yet there is a difference. The hand of the LORD is seen more indirectly in the first two punishments, while in the plague His hand is more directly perceptible. There is another difference. A famine that comes over all will certainly cost victims, but the rich can survive longer anyway. The sword of the enemy will also make casualties, but still mainly hit the soldiers. However, the plague will be able to affect every human being without regard to the person.

The duration of the disasters Isaiah 1. three years in the case of natural disasters, 2. three months in the case of a disaster by men; and 3. three days in the case of a disaster by an angel.

When Christ took our place on the cross, it was a disaster of three hours of darkness. He went through it because of God’s judgment on our sins. This has become the basis for the increase of His people.

David chooses to fall into the LORD’s hand, “for His mercies are very great” (1 Chronicles 21:13; Habakkuk 3:2).

2 Chronicles 6:40

The Sword of the LORD

David, with his words to fall in the hand of the LORD, has put his choice in the hand of the LORD (1 Chronicles 21:13). Then the LORD gives an outbreak of the pestilence (1 Chronicles 21:14a). David did want to know the number of the members of his people of war. Now he is told how many members of his people he has lost (1 Chronicles 21:14b). If God is for us, we do not need to count. If He is against us, we will see what we have lost.

Pestilence is a disease, but God sends it through an angel. An angel with a message of peace already causes terror and trembling (Luke 1:12; Luke 2:9-10), how much more an angel with a drawn sword, sent to judge (1 Chronicles 21:16).

At the height of the plague, when 70,000 men have already fallen, Jerusalem is reached (1 Chronicles 21:15). When destruction begins there, God says it is enough. He is moved over that city with compassion. He “was sorry over the calamity”. When God is sorry over something, it is not because of something wrong that He has to return to – He does not do wrong things – but because He sees the outcome of certain developments and stops that development. In other words, God’s sorry has to do with the suffering and sorrow He must cause and what reveals His compassion about it.

At the moment when God stops the judgment, the angel stands by a threshing floor. A threshing floor speaks of judgment, but it is a judgment in which the wrong, the chaff, is separated from the good, the wheat. At the threshing floor it is all about the good, the wheat. The place of judgment is therefore the place of blessing. We see this also here, because here will be the altar of David and later the temple of Solomon.

At the place where judgment has been stopped, the altar must be placed, on which the daily burnt offerings will form a reminder of His purpose and mercies. He is going to show mercy. Only then, in the following verses, the confession of David comes. Here God’s actions stand alone. He finds reason in Himself for this action. God stops judging because He looks ahead, ultimately to the sacrifice of the Lord Jesus.

David sees “the angel of the LORD standing between earth and heaven”. He stands there “with his drawn sword in his hand stretched out over Jerusalem”. The invisible world is opened up to the human eye here (cf. Numbers 22:31; Joshua 5:13; Judges 6:11). The effect of this impressive view on David and the elders is that they fall on their faces.

In this attitude David addresses the word to God, a word for the benefit of God’s people. In this he resembles the Lord Jesus, Who always makes intercession by God for His people (Hebrews 7:25). David’s responsibility is in stark contrast to that of the Lord Jesus. He knows that he is a sinner and pleads for God’s grace, that others should not bear the consequences of his sins.

Yet he is also a type of the Lord Jesus. We see this when he offers himself as a substitute for the people. He says, as it were: “Punish me, the true culprit, and release the innocent.” This is in contrast to the Lord Jesus, for He is the true innocent One Who is punished for the guilty. There is also a parallel, because the Lord Jesus becomes the guilty One, He takes the guilt on Himself and declares His people innocent.

2 Chronicles 6:41

The Sword of the LORD

David, with his words to fall in the hand of the LORD, has put his choice in the hand of the LORD (1 Chronicles 21:13). Then the LORD gives an outbreak of the pestilence (1 Chronicles 21:14a). David did want to know the number of the members of his people of war. Now he is told how many members of his people he has lost (1 Chronicles 21:14b). If God is for us, we do not need to count. If He is against us, we will see what we have lost.

Pestilence is a disease, but God sends it through an angel. An angel with a message of peace already causes terror and trembling (Luke 1:12; Luke 2:9-10), how much more an angel with a drawn sword, sent to judge (1 Chronicles 21:16).

At the height of the plague, when 70,000 men have already fallen, Jerusalem is reached (1 Chronicles 21:15). When destruction begins there, God says it is enough. He is moved over that city with compassion. He “was sorry over the calamity”. When God is sorry over something, it is not because of something wrong that He has to return to – He does not do wrong things – but because He sees the outcome of certain developments and stops that development. In other words, God’s sorry has to do with the suffering and sorrow He must cause and what reveals His compassion about it.

At the moment when God stops the judgment, the angel stands by a threshing floor. A threshing floor speaks of judgment, but it is a judgment in which the wrong, the chaff, is separated from the good, the wheat. At the threshing floor it is all about the good, the wheat. The place of judgment is therefore the place of blessing. We see this also here, because here will be the altar of David and later the temple of Solomon.

At the place where judgment has been stopped, the altar must be placed, on which the daily burnt offerings will form a reminder of His purpose and mercies. He is going to show mercy. Only then, in the following verses, the confession of David comes. Here God’s actions stand alone. He finds reason in Himself for this action. God stops judging because He looks ahead, ultimately to the sacrifice of the Lord Jesus.

David sees “the angel of the LORD standing between earth and heaven”. He stands there “with his drawn sword in his hand stretched out over Jerusalem”. The invisible world is opened up to the human eye here (cf. Numbers 22:31; Joshua 5:13; Judges 6:11). The effect of this impressive view on David and the elders is that they fall on their faces.

In this attitude David addresses the word to God, a word for the benefit of God’s people. In this he resembles the Lord Jesus, Who always makes intercession by God for His people (Hebrews 7:25). David’s responsibility is in stark contrast to that of the Lord Jesus. He knows that he is a sinner and pleads for God’s grace, that others should not bear the consequences of his sins.

Yet he is also a type of the Lord Jesus. We see this when he offers himself as a substitute for the people. He says, as it were: “Punish me, the true culprit, and release the innocent.” This is in contrast to the Lord Jesus, for He is the true innocent One Who is punished for the guilty. There is also a parallel, because the Lord Jesus becomes the guilty One, He takes the guilt on Himself and declares His people innocent.

2 Chronicles 6:42

The Sword of the LORD

David, with his words to fall in the hand of the LORD, has put his choice in the hand of the LORD (1 Chronicles 21:13). Then the LORD gives an outbreak of the pestilence (1 Chronicles 21:14a). David did want to know the number of the members of his people of war. Now he is told how many members of his people he has lost (1 Chronicles 21:14b). If God is for us, we do not need to count. If He is against us, we will see what we have lost.

Pestilence is a disease, but God sends it through an angel. An angel with a message of peace already causes terror and trembling (Luke 1:12; Luke 2:9-10), how much more an angel with a drawn sword, sent to judge (1 Chronicles 21:16).

At the height of the plague, when 70,000 men have already fallen, Jerusalem is reached (1 Chronicles 21:15). When destruction begins there, God says it is enough. He is moved over that city with compassion. He “was sorry over the calamity”. When God is sorry over something, it is not because of something wrong that He has to return to – He does not do wrong things – but because He sees the outcome of certain developments and stops that development. In other words, God’s sorry has to do with the suffering and sorrow He must cause and what reveals His compassion about it.

At the moment when God stops the judgment, the angel stands by a threshing floor. A threshing floor speaks of judgment, but it is a judgment in which the wrong, the chaff, is separated from the good, the wheat. At the threshing floor it is all about the good, the wheat. The place of judgment is therefore the place of blessing. We see this also here, because here will be the altar of David and later the temple of Solomon.

At the place where judgment has been stopped, the altar must be placed, on which the daily burnt offerings will form a reminder of His purpose and mercies. He is going to show mercy. Only then, in the following verses, the confession of David comes. Here God’s actions stand alone. He finds reason in Himself for this action. God stops judging because He looks ahead, ultimately to the sacrifice of the Lord Jesus.

David sees “the angel of the LORD standing between earth and heaven”. He stands there “with his drawn sword in his hand stretched out over Jerusalem”. The invisible world is opened up to the human eye here (cf. Numbers 22:31; Joshua 5:13; Judges 6:11). The effect of this impressive view on David and the elders is that they fall on their faces.

In this attitude David addresses the word to God, a word for the benefit of God’s people. In this he resembles the Lord Jesus, Who always makes intercession by God for His people (Hebrews 7:25). David’s responsibility is in stark contrast to that of the Lord Jesus. He knows that he is a sinner and pleads for God’s grace, that others should not bear the consequences of his sins.

Yet he is also a type of the Lord Jesus. We see this when he offers himself as a substitute for the people. He says, as it were: “Punish me, the true culprit, and release the innocent.” This is in contrast to the Lord Jesus, for He is the true innocent One Who is punished for the guilty. There is also a parallel, because the Lord Jesus becomes the guilty One, He takes the guilt on Himself and declares His people innocent.