1 Chron.
Is the progress of 1 Chronicles, we observe that David commits four errors. But this we observe also; that each of them comes from a distinct source, and receives distinct discipline from the hand of the Lord. There is profit for the soul in marking this and musing upon it.
1. (See ch. 13) David commits a great mistake here. It is on the occasion of bearing the Ark from Kirjath-jearim to the tent which he had prepared for it on mount Zion. He put the Ark upon a new cart, instead of committing it to the shoulders of the Levites.
Whence came this error? How was it that this mistake was incurred? David acted hastily, in the mere desire (right as it was) of his own heart, without consulting the word of God; under the sanction of which even the right desires of the heart ought to proceed and be gratified. David did not either consult or remember God’s word in the Book of Numbers, as he ought to have done, on this solemn occasion.
The Lord allows the error to bring mischief and trouble upon him. The mistake he commits works in the end its own cure; and without any severe rebuke from the Lord, David is brought to an understanding of his error; and though suffering for a little moment, all ends in blessing and joy.
2. (See ch. 17) David’s mind is under an error here. He talks to Nathan of building an house of cedar for the Ark of God. This, again, was a right desire; a beautiful witness that David’s heart was fervently towards the Lord. But still the purpose of that heart could not be allowed.
Whence then, I again ask, came this error? Not like the former case, from a forgetfulness of God’s word, because the word did not treat on such a matter. It came simply from want of full spirituality of mind, or of sympathy with the mind of God. This was the source of the error, and the Lord deals with it in the gentlest way possible. He does not let this error, like the first, work any sorrow for him. He sends him at once a message by His prophet, and David’s thought is corrected. This is like the gracious admonition of the Spirit of God, without any dealings of His hand, in the discipline of His saints.
3. (See chapter 20; also 2 Samuel 11. 12.) We have here the record of a terrible breach. Nothing can well exceed either the sin, or the mischief that followed it.
Whence arose the trespass? Not like the first, from a forgetfulness of the word of God; not like the second, from a want of full spirituality of mind; it came from the lusts which war in the members, from the corrupt springs which rise in our nature. This is the history of this sin. The history of the sorrow and chastening that followed it is of the same character. God pronounces His entire abhorrence of all this, by telling David, that henceforth the sword should never depart from his house. Beyond, far beyond, what we before saw of the divine judgments, is all this visitation upon this character of evil an awful expression of the mind of God on iniquity which broke loose from such a corrupt spring.
4. (See ch. 21) This is the last offense―the King’s numbering of the people. We are told its source―it came from the temptation of Satan.
It reminds us of Adam. It is a reflection of the scene in the Garden of Eden. It was the old Serpent working in man again the desire to be as God. David was seduced in pride, to act as though he were the owner and lord of Israel, and not merely their king or shepherd. He would have the people numbered as Jehovah (whose right it was, and whose inheritance they were) had once numbered them (Num. 1:44And with you there shall be a man of every tribe; every one head of the house of his fathers. (Numbers 1:4)). He would be as God.
Such was the sin here, and such the spring of it. The Lord deals with it in judgment, but causes mercy at the end to rejoice against judgment. Oman’s threshing-floor, like the promise in Eden about the woman’s seed, preaches the gospel to this ruined sinner. Satan is overthrown again, grace is triumphant again, and the sinner is saved while humbled.
Thus various springs of evil are disclosed―forgetfulness of God’s word―lack of spiritual-mindedness ―inbred corruption―temptation of Satan. And with each case we see a different method in the divine discipline. All error is not treated alike. How perfect are His ways, whether He speaks in the whirlwind, or the still small voice! We also are to distinguish things that differ. In this we are to be “imitators of God as dear children.” Jesus in His day, treated the multitude and their rulers differently; Paul distinguished between the seducers and their captives; and some we are to save with fear, others with compassion, taking head to ourselves that we hate “even the garment spotted by the flesh.”