17 David spoke to Yahweh when he saw the angel who struck the people, and said, "Behold, I have sinned, and I have done perversely; but these sheep, what have they done? Please let your hand be against me, and against my father's house."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Compare the passage in Chronicles. The account here is abridged; and 2-Samuel 24:18 has the appearance of being the original statement.
But these sheep, what have they done? - It seems that in the order of Providence there is no way of punishing kings in their regal capacity, but by afflictions on their land, in which the people must necessarily suffer. If the king, therefore, by his own personal offenses, in which the people can have no part, bring down God's judgments upon his people, (though they suffer innocently), grievous will be the account that he must give to God. The people generally suffer for the miscarriages of their governors: this has been observed in every age.
Quicquid delirant reges, plectuntur Achivi.
- "When doting monarchs urge
Unsound resolves, their subjects feel the scourge."
Hor. Ep. lib. i., ep. 2, ver. 14.
Against my father's house - That is, against his own family; even to cut it off from the face of the earth.
And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they (k) done? let thine hand, I pray thee, be against me, and against my father's house.
(k) David did not see the just cause why God plagued the people, and therefore he offers himself for God's correction as the only cause of this evil.
And David spake unto the Lord,.... In prayer; he and the elders of Israel being clothed in sackcloth, and fallen on their faces, he prayed, not unto the angel, but to Jehovah that sent him; see 1-Chronicles 21:16,
when he saw the angel that smote the people; in the air over Jerusalem, with a drawn sword in his hand, which made him appear terrible:
and said, lo, I have sinned, and I have done wickedly; in numbering the people:
but these sheep, what have they done? he looked upon himself as the only transgressor, and his people as innocent, and as harmless as sheep; he thought of no sins but his own; these were uppermost in his mind, and lay heavy on his conscience; and it grieved him extremely the his people should suffer on his account: but they were not so innocent as he thought and suggests; and it was not only for his, but their sins, this evil came; he was suffered to do what he did, to bring upon them deserved punishment for their rebellion against him, and other sins; however, this shows the high opinion he had of them, the great affection he had for them, and his sympathy with them in this time of distress:
let thine hand, I pray thee, be against me, and against my father's house; let me and mine die, and not they; a type of Christ, the good Shepherd, willing to lay down his life for the sheep, and suffer in their stead, that they might go free.
David . . . said--or, "had said,"
I have sinned . . . but these sheep, what have they done?--The guilt of numbering the people lay exclusively with David. But in the body politic as well as natural, when the head suffers, all the members suffer along with it; and, besides, although David's sin was the immediate cause, the great increase of national offenses at this time had (2-Samuel 24:1) kindled the anger of the Lord.
When David saw the angel, he prayed to the Lord (he and the elders being clothed in mourning costume: Chron.): "Behold, I have sinned, and I have acted perversely; but these, the flock, what have they done? Let Thy hand come upon me and my house." The meaning is: I the shepherd of Thy people have sinned and transgressed, but the nation is innocent; i.e., not indeed free from every kind of blame, but only from the sin which God was punishing by the pestilence. It belongs to the very nature of truly penitential prayer, that the person praying takes all the blame upon himself, acknowledges before God that he alone is deserving of punishment, and does not dwell upon the complicity of others for the sake of palliating his own sin in the sight of God. We must not infer, therefore, from this confession on the part of David, that the people, whilst innocent themselves, had had to atone only for an act of transgression on the part of their king.
*More commentary available at chapter level.