themselves to the work, and at the end of nine months and twenty days return the number of men capable of serving in war at 1,300,000. 'l'he difficulties involved in the statements of this section may be, at least, lightened by a few considerations. The parallel passage in 1 Chron. xxi. mentions, in an indefinite way, an adversary as the mstrument of inciting the mind of David. It is in accordance with the order of the Divine government sometimes to allow agencies to act on the minds of men for purposes of trial and especially for discipline. Adam was assailed. Satan had permission to tempt Job. David recognizes the possibility of Saul being incited against himself by God (the Hiph. as here, "11;1'~n); 1 Sam. xxvi. 19. A spirit or agency inclining to evil is said to go forth or be sent from God, when the idea. of permitting the free action of evil influences as 11. means of punishment for previous sins is to be inculcateu. (J udg. ix. 23; 1 Sam. xvi. 14; eh. xvi. 10; 1 Kings xxii. 21-23). The ascription of actions t" God in almost absolute terms, where in reality the Divine action is a. withdrawal of restraint, is a. strong Hebraism, as seen in the hardening of Pha.raoh's heart (cf. Isa. vi. 91 10; lxiii. 17; Matt. xiii. 13-15). It is no uncommon thing for sin to be punished by sin (Pa. xvii. 13, 14; cf. Isa. x. 5, 6). Now, accepting this general teaching as to some of God's methods when trial or chastisement a.re in view, we find in eh. xxi. that the nation wa.s chastised for a. previou,i national or semi-national sin. It seems, there- fore, natural that the expression (ver. 1), "And again the anger of the Lord was kindled against Israel," really sets forth the event of this chapter as being a. second instance ot' national suffering on account of public sin; the difference being that in eh. xxi. the famine became a fa.et before the occasion is revealed, while here the fact of sin is first stated, and the human instrumentality of bringing on the pnnishment is then set forth. David had sinned in the matter of Uriah, and been punished, Absalom bad sinned in rebelling, and bad also been punished, But he was not the only sinner. Israel had revolted under him against the Lord's anointed, and was there to be no punishment for Israel as a people? The whole history of the dealings of God with them gives the reply. Apart from any recent unrecorded sin, there is, then, historical continuity in the words, "The anger of the Lord" was again "kindled against Israel." The peculiarity of the case is this-that the free falling of David into a snare of pride and undue reliance on material strength became the occasion and means by which the transgression of Israel was chastised, while he, being quite free in his sin, was also caused to suEer for it. Deferred chastisements. Some time evidently had elapsed between the sin of Israel and the expression of Divine anger against it (ver. 1). This and the other Book of Samuel sets forth the chief cases of public visitation on account of sin, e.g. Eli, Saul, David, Absalom; and, in keeping with this, the cor:.duct of the people in revolting against the Lord's anointed is now made the occasion of Divine displeasure. With reference to deferred chastisements observe-- I. THAT GOD SOMETIMES WAITS TILL EVENTS SERVE THE PURPOSE OF CHASTISEMENT. The chastisement of Eli did not come till national affairs so far developed as to issue in a disastrous defeat of Israel. David's sin bore its bitter fruit some months and years after committal. The sin of the house of Saul was brought home to the conscience of the nation after his death (eh. xxi. 1). So here the wicked conduct of the nation in rejecting David, God's chosen servant, was allowed to remain relatively U11noticed, as though God were waiting for such a development of events in the natural course of things as would serve the purposes of chastisement. Nations, Churches, and individuals are still allowed to go on for a while till events mature for bringing upon them the reward of their deeds. II, THAT THE EVENTS WHICH SERVE FOR 0HASTISEJIIEN'l' ABE BROUGHT ABOUT BY THE FREE ACTION OF OTHERS. The free action of the Philistines brought on Eli's trouble. The free action of Absalom and Israel was the means of chastising David for his sin in the case of Uriah. The natural development of famine, united with a. revelation of God's overruling purposes, smote Israel for the national crime against the Gibeonites (eh. xxi. 1-4). So here the free action of some evil person or agent on the free mind of David was the natural event which issued in his official sin, and in his punishment in such a form as to bring on Israel the chastisement which all along they were deserving for their revolt. The same is seen in the free action of Babylon bringing on the c,hastisement of captivity, and of Rome in bringing on the o;:hastisement of the dispersion 602 THE Sl<:COND BOOK OF SAMUEL. [orr, XXIV. 1-25.
due for rejection of Christ. God m11.y wait long before he brings on what iR due to sin; but all free events are in his hands, and he will use up some of them when flt conditions arise. III. THE FREE ACTION OF MEN BY WIITCH TREY ARE lll:EANB OF CHASTISING OTHERS; FOR SIN MA y BE ITSELF SINFUL AND SUBJECT TO PUNISHMENT. David's free act in yielding to the inducement to number the people was a sin. It was displeasing to God. J t was a case of sin opening the way for a cl1astisement for sin. There were circumstances in David's personal and official position which rendered it natural that his deed should be at once disowned, and in that disownment there came the rod which emote also for the past sin of Israel. 'l'he acts of Babylon and Rome were wicked though they were the rod by which God smote his people. It is by a most wonclerfui adjustment that God thus makes sin the avenger of sin; and so, in course of aaes, sin iendi; to establish that very righteousness of God which in its initiation it so;aht to set aside. All t.he resources of God are at his comm&nd at any time for expressi;g hia anger against sin; but he does not create new agencies-he uses np what is in existence and utilizes the successive acts even of the wicked. It is a solemn fact that though judgment be deferred it is not the less sure (2 Pet. ii. 3). Here is a warning to the impenitent, and a restraint on all The injured may rest assured that God will bring a recompense (Rom. xii. 19).