1 Crônicas 21

1 Crônicas 21

MacArthur - The threshing floor of Ornan is today believed to be the very flat rock under the Moslem mosque, the Dome of the Rock, inside the temple ground in Jerusalem. (Borrow The MacArthur Study Bible) QUESTION - Who was Araunah (AKA Ornan) the Jebusite? ANSWER - Araunah the Jebusite was a Canaanite who sold King David a site and supplies to make a sacrifice to the Lord, even though he himself does not appear to have been a believer in the God of Israel. The land purchased from Araunah was eventually used as the site of the temple in Jerusalem. The story of Araunah and his threshing floor is linked to that of David’s sinful census in 2 Samuel 24. King David ordered a census of the fighting men of Israel; this census was contrary to God’s will. (Perhaps the census was a source of pride or a sign that David was relying upon the strength of his men rather than the strength of the Lord.) As a result of David’s sin, God gave David a choice: three years of famine, three months of fleeing before his enemies, or three days of pestilence. David picked the last one as he explains in verse 14: “I am in great distress. Let us now fall into the hand of the Lord for His mercies are great, but do not let me fall into the hand of man.” Therefore, God sent a plague upon the people, and 70,000 men of Israel died (thus significantly weakening the fighting force that had just been counted). Toward the end of the third day, the Angel of the Lord is about to destroy Jerusalem but relents. At the time the plague stops, the Angel of the Lord was standing at the threshing floor of Araunah the Jebusite (verse 16). 2 Samuel 5 gives the account of David’s capture of Jerusalem, which originally belonged to the Jebusites. For the first seven years of his kingship, David reigned in Hebron over Judah and Benjamin. But after all the tribes united under him, he wanted to found a new capital. He chose Jerusalem, a stronghold of the Jebusites, some of the original Canaanite inhabitants of the area. David defeated them and took the city. Although God had commanded that all the Canaanites be exterminated because of their great sin (Leviticus 18:24– 25), this had never happened, even in David’s day. Throughout the history of Israel in the Old Testament, we read of Canaanites interacting with and even living among the Israelites. It appears that Araunah may have been one of the remaining Jebusites who lived there, or at least had a threshing floor near Jerusalem. A threshing floor like that sold by Araunah would have been a large, open, elevated area to facilitate threshing and winnowing. First, the outer husk over the grain would have to be cracked so that the grain could be separated. This could be done by beating the grain or by using a threshing sledge, an arrangement of heavy boards with abrasive material (e.g., sharp rocks) on the bottom side. The sledge was pulled by draft animals back and forth across the grain to separate the tough outer husk from the kernel. Then the grain would be tossed into the air and the wind would blow away the outer husk (the chaff—see Psalm 1:4) and the heavier grain kernel would fall back to the ground. The prophet Gad, who had been communicating God’s will to David during this whole ordeal, told David to build an altar to the Lord on Araunah’s threshing floor. David went to Araunah and told him what he intended and offered to buy the threshing floor. Araunah instead offered to donate the site as well as oxen for the offering and the threshing sledges for wood. This offer is significant because these articles represent the whole of Araunah’s livelihood. He is very respectful of David, but speaks of “the LORD your God” (2 Samuel 24:23, emphasis added), perhaps indicating that Araunah was not a believer in the God of Israel himself. David refuses his offer and explains in verse 24: “No, I insist on paying you for it. I will not sacrifice to the Lord my God burnt offerings that cost me nothing.” David has it right—a sacrifice that costs us nothing is not a real sacrifice. Araunah sells the site to David as well as the supplies for the offering, and the plague is stopped (verse 25). 1 Chronicles 21 is the parallel passage to 2 Samuel 24, but we learn nothing new about Araunah there except that he was also called Ornan the Jebusite. There are a number of reasons why this might be. If Araunah was a Canaanite, not a Hebrew, his name would have to be translated or transliterated into Hebrew, and this can result in some variation of spelling, especially since 2 Samuel and 1 Chronicles were written several hundred years apart. It is also possible that Araunah is a title rather than a proper name. There are quite a number of instances in Scripture where a person has two names or variations in spelling of the same name. This does not indicate any error in the text but the normal variation for that age and type of literature. GotQuestions.org 1 Chronicles 21:16 Then David lifted up his eyes and saw the angel of the LORD standing between earth and heaven, with his drawn sword in his hand stretched out over Jerusalem. Then David and the elders, covered with sackcloth, fell on their faces. saw the angel: Ge 3:24 Ex 14:19,20 Nu 22:31 Jos 5:13,14 2Ki 6:17 covered: 1Ki 21:27 2Ki 19:1 Ps 35:13,14 Jon 3:6-8 fell upon: Nu 14:5 Nu 16:22 Related Passages: Numbers 14:5 Then Moses and Aaron fell on their faces in the presence of all the assembly of the congregation of the sons of Israel. Numbers 16:22 (MOSES AND AARON) But they fell on their faces and said, “O God, God of the spirits of all flesh, when one man sins, will You be angry with the entire congregation?” David & Elders in Sackcloth SIGN OF IMPENDING DISASTER STIMULATES MOURNING, REPENTANCE Then David lifted up his eyes and saw the angel of the LORD (see Angel of the LORD) standing between earth and heaven, with his drawn sword in his hand stretched out over Jerusalem. Eugene Merrill - The Angel of the LORD, elsewhere identified with God Himself, was probably the preincarnate Christ (cf. Ge 16:13; 18:1-2; 22:11-12; 48:16; Jdg 6:16, 22; 13:22-23; Zech. 3:1; see comments on Ge 16:7). He appeared to David near the threshing floor of Araunah (cf. 2Sa 24:16; the Heb. in 1Ch 21:15 has the variant spelling Ornan) with a... sword in His hand. David and the elders repented publicly and David pleaded that the rest of the people might be spared and that further punishment be meted only to him and his family. (Borrow Bible Knowledge Commentary - Old Testament ) Then - Marks progression, and in this case functions more like a term of conclusion. They saw the angel and concluded they needed to fall on their faces in mourning and despair. David and the elders, covered with sackcloth, fell on their faces - "Sackcloth and ashes were used in Old Testament times as a symbol of debasement, mourning, and/or repentance. Someone wanting to show his repentant heart would often wear sackcloth, sit in ashes, and put ashes on top of his head. Sackcloth was a coarse material usually made of black goat’s hair, making it quite uncomfortable to wear....Sackcloth and ashes were also used as a public sign of repentance and humility before God." (Gotquestions) Eugene Merrill - David and the elders repented publicly and David pleaded that the rest of the people might be spared and that further punishment be meted only to him and his family (1Ch 21:17). (Borrow Bible Knowledge Commentary - Old Testament ) Sackcloth (08242) saq means sack or sackcloth refers to a thick, coarse cloth, dark in color and typically woven from goat's hair and sometimes camel's hair. Sackcloth was worn traditionally to demonstrate mourning or despair; to convey the message dramatically. Sackcloth was used as a garment by mourners and those who wished to express contrition. It was worn in such a way as to leave the breast free for beating. As a garment of grief and self-abasement, sackcloth was sometimes the dress of the prophet who preached a message of repentance (cf. Rev. 11:3). Such a sight would be a call to trembling and repentance. Both Elijah and John, preachers of repentance, wore garments of camel's skin (2 Kings 1:8; Matthew 3:4). Persons might tear their clothes as well, especially at the death of a son. The word is also used of sacks used to transport various items of merchandise (Gen. 42:25, 27, 35) Gilbrant - Sackcloth was worn by mourners who lamented either because of a national catastrophe (2 Ki. 6:30ff; Lam. 2:10) or a personal tragedy (Gen. 37:34; Job 16:15; Joel 1:8). For example, the elders of Jerusalem "cast up dust upon their heads; they have girded themselves with sackcloth" because of God's wrath which had come upon their nation (Lam. 2:10). Also, when Jacob was told that his beloved son Joseph had been mauled by a wild animal, he "rent his clothes, and put sackcloth upon his loins, and mourned for his son many days" (Gen. 37:34). The wearing of sackcloth symbolized a person's passionate desire for mercy from God (Dan. 9:3). The shape of the saq was possibly similar to a loincloth or a beanbag, while its dark color signified lamentation, grief and sorrow. Isaiah compared metaphorically the dark color of a sackcloth with the darkness of Israel's sky on account of their sin (Isa. 50:3). The darkness of the sackcloth contrasted the colorful garments worn at festive times and celebrations. Therefore, the absence of color signified sadness, while the presence of color signified joy. A saq could also be used as a holder of items such as food (Gen. 42:25, 27, 35; Lev. 11:32; Josh. 9:4) or as a blanket for covering (2 Sam. 21:10; Joel 1:13). (Ibid) QUESTION - Who is the destroying angel? ANSWER - The destroying angel is also commonly referred to as the angel of death. On numerous occasions, God used angelic beings— heavenly messengers of some kind—to bring judgment to sinners on earth. Various Bible translations refer to this being as a “destroying angel.” There is no clear biblical evidence that any one particular angel was given the title “destroying angel” or “angel of death.” The most we can say is that the Bible’s mentions of a “destroying angel” are references to a heavenly being or beings that came to destroy those under God’s judgment. The most famous visitation of a destroying angel was on the first Passover. Egypt was about to experience the tenth and final plague, the death of the firstborn. Moses’ instructions to the Hebrews contained this warning: “When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down” (Exodus 12:23). Some other translations have “Angel of Death” (GNT) or “death angel” (NLT) instead of “destroyer.” This being is called “the destroyer of the firstborn” in Hebrews 11:28. Interestingly, the original Hebrew text of Exodus 12:23 does not mention an “angel” at all. It simply says that “the destroyer” or “the spoiler” or “the one who causes damage” would slay the firstborn of Egypt. It could have been the Lord Himself who was the destroyer, although the possibility exists that God sent an angel to do the deed. Psalm 78 recounts the plagues in Egypt and sums them up as God’s unleashing of “a band of destroying angels” (verse 49). The Hebrew word for “angel” is used here, but it is not limited to one particular angel. A destroying angel—a heavenly messenger who brought destruction—was also sent by God to judge the Israelites because of David’s sin in numbering the people: “The Lord sent a plague on Israel from that morning until the end of the time designated, and seventy thousand of the people from Dan to Beersheba died. When the angel stretched out his hand to destroy Jerusalem, the Lord relented concerning the disaster and said to the angel who was afflicting the people, ‘Enough! Withdraw your hand.’ The angel of the Lord was then at the threshing floor of Araunah the Jebusite. When David saw the angel who was striking down the people, he said to the Lord, ‘I have sinned’” (2 Samuel 24:15–17). The Assyrians who attacked Jerusalem during King Hezekiah’s reign also met what could be called an angel of death or a destroying angel: “That night the angel of the Lord went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies!” (2 Kings 19:32–35). In this passage and in 2 Samuel 24, the destroying angel is actually called “the angel of the Lord,” which many scholars take to be a reference to Christ in a pre-incarnate appearance. Another angel who brought death and destruction is mentioned in the judgment of King Herod (Acts 12:23). An angel with lethal intent, identified as “the angel of the Lord,” bearing a sword gives a warning to Balaam (Numbers 22:31–33). And Jesus mentions that angels will be involved in the end-times judgment of the wicked (Matthew 13:49–50). In none of these cases are the angels called “the angel of destruction” or “the angel of death.” We might refer to an angel who metes out God’s judgment as an “angel of destruction,” but it is not an explicitly biblical term.GotQuestions.org QUESTION - Who is the angel of the Lord? See video. ANSWER - The precise identity of the “angel of the Lord” is not given in the Bible. However, there are many important “clues” to his identity. There are Old and New Testament references to “angels of the Lord,” “an angel of the Lord,” and “the angel of the Lord.” It seems when the definite article “the” is used, it is specifying a unique being, separate from the other angels. The angel of the Lord speaks as God, identifies Himself with God, and exercises the responsibilities of God (Genesis 16:7-12; 21:17-18; 22:11-18; Exodus 3:2; Judges 2:1-4; 5:23; 6:11-24; 13:3-22; 2 Samuel 24:16; Zechariah 1:12; 3:1; 12:8). In several of these appearances, those who saw the angel of the Lord feared for their lives because they had “seen the Lord.” Therefore, it is clear that in at least some instances, the angel of the Lord is a theophany, an appearance of God in physical form. The appearances of the angel of the Lord cease after the incarnation of Christ. Angels are mentioned numerous times in the New Testament, but “the angel of the Lord” is never mentioned in the New Testament after the birth of Christ. One possible difficulty is that the angel who appears to Joseph in a dream in Matthew 1:24 is called "the" angel of the Lord. However, this angel is clearly the same one appearing in verse 20, which calls him "an angel." Matthew is simply referencing the same angel he had just mentioned. There is also some confusion regarding Matthew 28:2, where the KJV says “the angel of the Lord” descended from heaven and rolled the stone away from Jesus’ tomb. It is important to note that the original Greek has no article in front of angel; it could be “the angel” or “an angel,” but the article must be supplied by the translators. Other translations besides the KJV say it was “an angel,” which is the better wording. It is possible that appearances of the angel of the Lord were manifestations of Jesus before His incarnation. Jesus declared Himself to be existent “before Abraham” (John 8:58), so it is logical that He would be active and manifest in the world. Whatever the case, whether the angel of the Lord was a pre-incarnate appearance of Christ (Christophany) or an appearance of God the Father (theophany), it is highly likely that the phrase “the angel of the Lord” usually identifies a physical appearance of God. GotQuestions.org QUESTION - What is the meaning of sackcloth and ashes? ANSWER - Sackcloth and ashes were used in Old Testament times as a symbol of debasement, mourning, and/or repentance. Someone wanting to show his repentant heart would often wear sackcloth, sit in ashes, and put ashes on top of his head. Sackcloth was a coarse material usually made of black goat’s hair, making it quite uncomfortable to wear. The ashes signified desolation and ruin. When someone died, the act of putting on sackcloth showed heartfelt sorrow for the loss of that person. We see an example of this when David mourned the death of Abner, the commander of Saul’s army (2 Samuel 3:31). Jacob also demonstrated his grief by wearing sackcloth when he thought his son Joseph had been killed (Genesis 37:34). These instances of mourning for the dead mention sackcloth but not ashes. Ashes accompanied sackcloth in times of national disaster or repenting from sin. Esther 4:1, for instance, describes Mordecai tearing his clothes, putting on sackcloth and ashes, and walking out into the city “wailing loudly and bitterly.” This was Mordecai’s reaction to King Xerxes’ declaration giving the wicked Haman authority to destroy the Jews (see Esther 3:8–15). Mordecai was not the only one who grieved. “In every province to which the edict and order of the king came, there was great mourning among the Jews, with fasting, weeping, and wailing. Many lay in sackcloth and ashes” (Esther 4:3). The Jews responded to the devastating news concerning their race with sackcloth and ashes, showing their intense grief and distress. Sackcloth and ashes were also used as a public sign of repentance and humility before God. When Jonah declared to the people of Nineveh that God was going to destroy them for their wickedness, everyone from the king on down responded with repentance, fasting, and sackcloth and ashes (Jonah 3:5–7). They even put sackcloth on their animals (verse 8). Their reasoning was, “Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish” (verse 9). This is interesting because the Bible never says that Jonah’s message included any mention of God’s mercy; but mercy is what they received. It’s clear that the Ninevites’ donning of sackcloth and ashes was not a meaningless show. God saw genuine change—a humble change of heart represented by the sackcloth and ashes—and it caused Him to “relent” and not bring about His plan to destroy them (Jonah 3:10). Other people the Bible mentions wearing sackcloth include King Hezekiah (Isaiah 37:1), Eliakim (2 Kings 19:2), King Ahab (1 Kings 21:27), the elders of Jerusalem (Lamentations 2:10), Daniel (Daniel 9:3), and the two witness in Revelation 11:3. Very simply, sackcloth and ashes were used as an outward sign of one’s inward condition. Such a symbol made one’s change of heart visible and demonstrated the sincerity of one’s grief and/or repentance. It was not the act of putting on sackcloth and ashes itself that moved God to intervene, but the humility that such an action demonstrated (see 1 Samuel 16:7). God’s forgiveness in response to genuine repentance is celebrated by David’s words: “You removed my sackcloth and clothed me with joy” (Psalm 30:11). GotQuestions.org 1 Chronicles 21:17 David said to God, "Is it not I who commanded to count the people? Indeed, I am the one who has sinned and done very wickedly, but these sheep, what have they done? O LORD my God, please let Your hand be against me and my father's household, but not against Your people that they should be plagued." Is it not I: 1Ch 21:8 2Sa 24:17 Ps 51:4 Eze 16:63 these sheep: 1Ki 22:17 Ps 44:11 what have: 2Sa 24:1 let thine: Ge 44:33 Ex 32:32,33 Joh 10:11,12 Ro 9:3 1Jn 3:16 on my father's: Ex 20:5 2Sa 12:10 Ps 51:14 Isa 39:7,8 that they should: Jos 22:18 DAVID CONTINUES CONFESSING AND INTERCEDING FOR PEOPLE David said to God, "Is it not I who commanded to count the people? Indeed, I am the one who has sinned and done very wickedly, but these sheep, what have they done? For the second time David confesses "I...have sinned." David accepts the blame for the sin and the loss of lives, much like he accepted the blame for the killing of the priests at Nob, declaring to the escaped priest Abiathar "I have brought about the death of every person in your father's household." (1Sa 22:19, 22+). I have sinned 18x in 18v - Exod. 9:27; Exod. 10:16; Num. 22:34; Jos. 7:20; 1 Sam. 15:24; 1 Sam. 15:30; 1 Sam. 26:21; 2 Sam. 12:13; 2 Sam. 19:20; 2 Sam. 24:10; 1 Chr. 21:8; Job 33:27; Ps. 41:4; Ps. 51:4; Mic. 7:9; Matt. 27:4; Lk. 15:18; Lk. 15:21 Sin is really a selfish act. It’s all about bringing ourselves pleasure, caring little about the toll it will take on someone else. -- Alan Redpath O LORD my God, please let Your hand be against me and my father's household, but not against Your people that they should be plagued - David is willing to die in place of his people, a faint picture of the willingness of the Son of David to die for the sins of the world. Alan Redpath in his online book The Making of a Man of God (Life of David) writes - Though the sword was back in its sheath, there were still 70,000 fresh graves in Israel, 70,000 grieving families whose lives were marked by David’s compromise with pride. Every spiritual leader would do well to read this story once a year! David’s experience offers us three warnings. 1. To live an unaccountable life is to flirt with danger. Accountability is one of the things God uses to keep His people pure. We all need to be held accountable by someone. Had David listened to Joab he would never have numbered the people . . . or been the cause of such devastation. To ignore accountability is to flirt with danger. 2. To ignore sin’s consequences is to reject God’s truth. The Bible is filled with the reality of the consequences of sin. Sin is really a selfish act. It’s all about bringing ourselves pleasure, caring little about the toll it will take on someone else. 3. To fail to take God seriously is to deny His lordship. In the midst of the fun and the delight of living—and no one believes in that more than I do—it is tempting to go too far and take the edge off His holiness. No need to take ourselves all that seriously . . . but when it comes to God, we need to take Him very seriously, not play games with Him. And when we do take Him seriously, He gives us the delight and satisfaction of a full life. I believe if somehow we could bring David back from beyond and interview him today, one of his strongest pieces of advice would be directed toward those who are spiritual leaders . . . who have earned the respect of people . . . whom others follow and trust. If asked what one thing he would want us to remember, I think he would mention this segment from his own experience and warn against falling under the subtle spell of pride. If a man as great and godly as David could foul up his life so near the end of his days, so can anyone else. That includes you. That includes me. God help us all. 1 Chronicles 21:18 Then the angel of the LORD commanded Gad to say to David, that David should go up and build an altar to the LORD on the threshing floor of Ornan the Jebusite. the angel: 1Ch 21:11 Ac 8:26-40 that David: 1Ch 21:15 2Sa 24:18 2Ch 3:1 Foundation Stone in Center of Dome of Rock Possibly Ornan's Threshing Floor ANGEL OF THE LORD COMMANDED AN ALTAR BE BUILT Then the angel of the LORD commanded Gad to say to David, that David should go up and build an altar to the LORD on the threshing floor of Ornan the Jebusite - The threshing floors were round, level plats of ground in the open air, usually in elevated places, as they are to this day in the East, where the corn was trodden out by oxen. Who is the Angel of the LORD in this last section of chapter 21 (and in the parallel section in 2 Samuel 24)? Let's compare 2Ch 3:1 Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah, where the LORD had appeared to his father David, at the place that David had prepared on the threshing floor of Ornan the Jebusite." So when did the LORD appear to David on Mount Moriah. It would seem very logical that it was when the Angel of the LORD was standing at the threshing floor of Ornan (1Ch 21:16 - the Lxx has the "definite article" the before angel so it was not just "an" angel but was "the" angel!), so that David saw what must have been a pre-incarnate appearance of Christ or a Christophany (See Angel of the LORD) MacArthur - The threshing floor of Ornan is today believed to be the very flat rock under the Muslim mosque, the Dome of the Rock, inside the temple ground in Jerusalem. (SEE PICTURE ABOVE - Borrow The MacArthur Study Bible) Related Resources: What is the Dome of the Rock? - Except from Gotquestions.org - The Dome of the Rock is a Muslim shrine that was built on the Temple Mount in Jerusalem in AD 691. The Dome of the Rock is part of a larger Muslim holy area that takes up a significant portion of what is also known as Mount Moriah in the heart of Jerusalem. The Dome of the Rock gets its name from the fact that it is built over the highest part (the dome) of Mount Moriah which is where Jews and Christians believe Abraham was prepared to offer his son Isaac as a sacrifice to God (Genesis 22:1–14). It is also considered to be the location of the threshing floor of Araunah the Jebusite, where David built an altar to the Lord (2 Samuel 24:18). It is also on or very near the site that Herod’s Temple stood before it was destroyed in AD 70 by the Roman army. Some even believe the rock might have been the location of the Holy of Holies that was a part of the Jewish Temple where the Jewish High Priest would enter once a year to make atonement for Israel’s sins. QUESTION - What is a threshing floor? ANSWER - There are dozens of references to a “threshing floor” in the Bible, some literal and some symbolic. In biblical days there was no machinery, so after the harvest, the grain was separated from the straw and husks by beating it manually. First there had to be a flat surface that was smooth and hard, and this was known as the threshing floor. The process of threshing was performed generally by spreading the sheaves on the threshing floor and causing oxen and cattle to tread repeatedly over them, loosening the edible part of cereal grain (or other crop) from the scaly, inedible chaff that surrounds it (Deuteronomy 25:4; Isaiah 28:28). On occasion, flails or sticks were used for this purpose (Ruth 2:17; Isaiah 28:27). Then winnowing forks were used to throw the mixture into the air so the wind could blow away the chaff, leaving only the good grain on the floor. Both the Old and New Testaments refer to the threshing floor as a symbol of judgment. Hosea prophesied that, because Israel has repeatedly turned from God to false idols, His judgment upon them would scatter them to the winds as the chaff from the threshing floor. “Therefore they will be like the morning mist, like the early dew that disappears, like chaff swirling from a threshing floor, like smoke escaping through a window” (Hosea 13:3). Jeremiah pronounces a similar fate on the Babylonians who persecuted Israel, likening their fate to the trampled sheaves on the threshing floor (Jeremiah 51:33). John the Baptist uses the imagery of the threshing floor to describe the coming Messiah who would separate the true believers from the false. The true followers of Christ will be gathered into the kingdom of God just as grain is gathered into barns, while those who reject Christ will be burned up “with unquenchable fire,” just as the worthless chaff is burned (Matthew 3:12; Luke 3:17). The wicked are often described as chaff that the wind drives away (Psalm 1:4; Isaiah 17:13). Similar imagery of the good grain being separated from the worthless weeds appears in the parable of the wheat and the tares (Matthew 13:36–43). GotQuestions.org 1 Chronicles 21:19 So David went up at the word of Gad, which he spoke in the name of the LORD. went up: 2Ki 5:10-14 Joh 2:5 Ac 9:6 DAVID OBEYS GOD'S COMMAND THROUGH GAD So - For this reason. What reason? David went up at the word of Gad, which he spoke in the name of the LORD - David went up because the threshing floor was at an elevated height. Note this is an excellent definition of a prophet, as one who speaks in the Name of the LORD. 1 Chronicles 21:20 Now Ornan turned back and saw the angel, and his four sons who were with him hid themselves. And Ornan was threshing wheat. Ornan: Jdg 6:11 ORNAN SAW THE ANGEL OF THE LORD Now Ornan turned back and saw the angel, and his four sons who were with him hid themselves. And Ornan was threshing wheat - That last sentence is like a parenthetical understatement in light of the writer just describing the sighting of and reaction to the angel of the LORD. Clearly the sight of the Angel of the LORD was a fearful site to finite men. 1 Chronicles 21:21 As David came to Ornan, Ornan looked and saw David, and went out from the threshing floor and prostrated himself before David with his face to the ground. bowed himself: 1Sa 25:23 2Sa 24:18-20 As David came to Ornan, Ornan looked and saw David, and went out from the threshing floor and prostrated himself before David with his face to the ground - Remember that Ornan is a Jebusite, but he is likely now a believer in Yahweh. 1 Chronicles 21:22 Then David said to Ornan, "Give me the site of this threshing floor, that I may build on it an altar to the LORD; for the full price you shall give it to me, that the plague may be restrained from the people." Give, 1Ki 21:2 thou shalt grant: 2Sa 24:21 that the plague: Nu 16:48 25:8 Map of Jerusalem in 1925, showing the location of Mount Moriah (Black octagonal = Dome of the Rock) DAVID INSISTS ON PURCHASING OF ARAUNAH'S FIELD & OXEN Then David said to Ornan, "Give me the site of this threshing floor, that I may build on it an altar to the LORD; for the full price you shall give it to me, that the plague may be restrained from the people 1 Chronicles 21:23 Ornan said to David, "Take it for yourself; and let my lord the king do what is good in his sight. See, I will give the oxen for burnt offerings and the threshing sledges for wood and the wheat for the grain offering; I will give it all." Take it: Ge 23:4-6 2Sa 24:22,23 Jer 32:8 the oxen: 1Sa 6:14 1Ki 19:21 Isa 28:27,28 ORNAN OFFERS IT ALL TO DAVID FREE OF CHARGE Ornan said to David, "Take it for yourself; and let my lord the king do what is good in his sight. See, I will give the oxen for burnt offerings and the threshing sledges for wood and the wheat for the grain offering; I will give it all 1 Chronicles 21:24 But King David said to Ornan, "No, but I will surely buy it for the full price; for I will not take what is yours for the LORD, or offer a burnt offering which costs me nothing." No: Ge 14:23 23:13 De 16:16,17 Mal 1:12-14 Ro 12:17 DAVID'S DESIRE IS TO PAY FULL PRICE But King David said to Ornan, "No, but I will surely buy it for the full price; for I will not take what is yours for the LORD, or offer a burnt offering which costs me nothing - David wants to by it so that it "cost" him something to offer sacrifices to God. Notice this implies he purchased the supplies (oxen, etc) from Araunah which he would use for the burnt offering. Remember the burnt offering was one that consumed everything in the offering. Honor the LORD with your wealth and with the best part of everything your land produces. -- Pr 3:9NLT TSK note - It is a maxim from heaven, "Honour the Lord with thy substance." He who has a religion that costs him nothing, has a religion that is worth nothing; nor will any man esteem the ordinances of God, if those ordinances cost him nothing. Had Araunah's noble offer been accepted, it would have been Araunah's sacrifice, not David's; nor would it have answered the end of turning away the displeasure of the Most High. It was David that sinned, not Araunah; therefore David must offer sacrifice. QUESTION - What is the significance of Mount Moriah in the Bible? ANSWER - Mount Moriah in Old City Jerusalem is the site of numerous biblical acts of faith. It is also one of the most valuable pieces of real estate and one of the most hotly contested pieces of real estate on earth. This is a profoundly sacred area to Christians, Jews, and Muslims. Sitting atop Mount Moriah today is the Temple Mount, a 37-acre tract of land where the Jewish temple once stood. Several important Islamic holy sites are there now, including the Dome of the Rock – a Muslim shrine built thirteen hundred years ago – and the Al-Aqsa Mosque. Mount Moriah’s history begins in Genesis. In the twenty-second chapter, God commands Abraham, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains which I will tell you” (Genesis 22:2). The place God led Abraham was Mount Moriah. Abraham didn’t fully understand what God was asking him to do in light of God’s previous promise to establish an everlasting covenant with Isaac (Genesis 17:19); nonetheless, he trusted God and by faith offered Isaac as a sacrifice. Of course, God intervened and spared Isaac’s life by providing a ram instead. Abraham thereafter called this place “The LORD Will Provide. And to this day it is said, ‘On the mountain of the LORD it will be provided’” (Genesis 22:14). Because of Abraham’s obedience on Mount Moriah, God told Abraham that his “descendants will take possession of the cities of their enemies, and through your offspring all nations on earth will be blessed because you have obeyed me” (vv. 17, 18). About a thousand years later at this very location, King David bought the threshing floor of Araunah the Jebusite and built an altar to the Lord so that a “plague may be held back from the people” (2 Samuel 24:18, 21). After David’s death, his son King Solomon built a glorious temple on the same site. Solomon’s temple lasted for over four hundred years until it was destroyed by King Nebuchadnezzar’s armies in 587/586 B.C. Seventy years later the temple was rebuilt on the same site by the Jews who returned to Jerusalem following their Babylon captivity. Around the first century, King Herod made a significant addition to this structure, which then became known as Herod’s Temple. It was this temple that Jesus cleansed (John 2:15). However, in A.D. 70, the Roman armies led by Titus, son of the Emperor Vespasian, once again destroyed the temple. All that remains of the Temple Mount of that era is a portion of a retaining wall known as the “Western Wall” or the “Wailing Wall.” It has been a destination for pilgrims and a site of prayer for Jews for many centuries. The God who first called Abraham to Mount Moriah still has plans for that place. The Bible indicates that a third temple will be built on or near the site of Solomon’s temple (Daniel 9:27). This would seem to present a problem given the political obstacles that stand in the way: the religious activities on the Temple Mount are currently controlled by the Supreme Muslim Council (the Waqf). Yet nothing can put a wrinkle in God’s sovereign plans. Thus, Muslim control of this area simply fulfills the prophecy of Luke 21:24 that “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” 1 Chronicles 21:25 So David gave Ornan 600 shekels of gold by weight for the site. 2Sa 24:24,25 THE PRICE PAID TO ORNAN So David gave Ornan 600 shekels of gold by weight for the site - 600 shekels is about 15 pounds ~ $350,000 in 2023. As noted in the parallel passage 2Sa 24:24 "David bought the threshing floor and the oxen for fifty shekels of silver " So why is this price different? See Archer's explanation below. The NLT paraphrase is almost certainly incorrect for it says "600 pieces of gold in payment for the threshing floor." This larger number (600 shekels of gold versus 50 shekels of silver) almost certainly includes the land surrounding the relatively small threshing floor and thus is the entire Temple Mount area which would be the site of Solomon's Temple (See depiction above). Gleason Archer - page 194 in New International Encyclopedia of Bible Difficulties - In 2 Samuel 24:24 it says that David “bought the threshing floor and the oxen for fifty shekels of silver.” But in 1 Chronicles 21:25 it says David gave to Ornan for the place “600 shekels of gold by weight.” How are these two statements to be reconciled? The record in 2 Samuel 24:24 refers to the immediate purchase price paid by King David to Araunah (or “Ornan,” as his name was alternatively spelled) for the two oxen and the wooden threshing cart being used by the Jebusite owner at the time David came up to see him. David’s exact words in v.21 are as follows: “To buy the threshing floor from you, in order to build an altar to the LORD” (NASB). A threshing floor is generally an area of modest dimensions, not usually broader than thirty or forty feet. The market price for the two oxen and the cart would scarcely exceed the sum of fifty shekels of silver under the market values then prevailing. In 1 Chronicles 21:25, however, we are told that David paid the much larger price of six hundred shekels of gold, which was possibly 180 times as much as fifty shekels of silver. But the Chronicles figure seems to include not merely the oxen and the threshing sledge but also the entire site. The Hebrew wayyittén … bammạ̄qóm (“And he gave for the place”) seems to be far more inclusive than the mere threshing floor. Neither in the fifth century B.C., nor in any other period in ancient history, would a threshing floor have cost anything like six hundred gold shekels. Consequently we may safely conclude that Ornan possessed the entire area of Mount Moriah. About sixteen hundred feet long and on a commanding elevation, Mount Moriah was an extremely valuable piece of real estate, easily worth six hundred shekels of gold. The advisability of acquiring enough square footage for a temple site must have commended itself to King David, as he viewed the area of the threshing floor and realized how advantageous it would be to have the entire hilltop set apart for religious and governmental purposes. It was probably a somewhat later transaction with Ornan when David paid him the much larger price for the whole tract, and the Chronicler saw fit to record this entire transaction from the standpoint of its end result. Norman Geisler - borrow When critics ask : a popular handbook on Bible difficulties - 2 SAMUEL 24:24—Why does this passage say that David paid Araunah 50 shekels of silver when elsewhere it says he paid 600 shekels of gold? PROBLEM: When David offered to buy the oxen and the threshing floor for a sacrifice and altar to the Lord, 2 Samuel states that he paid for them with 50 pieces of silver. However, according to 1 Chronicles 21:25, David gave Araunah 600 shekels of gold. Which is the correct record? SOLUTION: Both accounts are correct. The passage in 2 Samuel 24 records David’s purchase of the oxen and the threshing floor. The passage in 1 Chronicles 21 states that David paid 600 shekels of gold “for the place” (1Ch 21:25). The Hebrew phrase that is translated “the place” includes more than just the oxen and the threshing floor. Araunah must have possessed a large portion of land on Mount Moriah which would prove valuable to David in the future. (NOTE: "PLACE" OR "SITE" IN 1Ch 21:25 IN THE LXX = topos = place denoting a specific and defined area) 1 Chronicles 21:26 Then David built an altar to the LORD there and offered burnt offerings and peace offerings. And he called to the LORD and He answered him with fire from heaven on the altar of burnt offering. built: Ex 20:24,25 24:4,5 and called: 1Sa 7:8,9 Ps 51:15 91:15 99:9 Pr 15:8 Isa 65:24 Jer 33:3 by fire: Lev 9:24 Jdg 6:21 Jdg 13:20 1Ki 18:24,38 2Ch 3:1 7:1 Related Passages: Leviticus 9:24 Then fire came out from before the LORD and consumed the burnt offering and the portions of fat on the altar; and when all the people saw it, they shouted and fell on their faces. Judges 6:21 Then the Angel of the LORD put out the end of the staff that was in his hand and touched the meat and the unleavened bread; and fire sprang up from the rock and consumed the meat and the unleavened bread. Then the angel of the LORD vanished from his sight. Judges 13:20 For it came about when the flame went up from the altar toward heaven, that the Angel of the LORD ascended in the flame of the altar. When Manoah and his wife saw this, they fell on their faces to the ground. Genesis 22:1 Now it came about after these things, that God tested Abraham, and said to him, “Abraham!” And he said, “Here I am.” 2 He said, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, (MEANS "seen of Jah") and offer him there as a burnt offering on one of the mountains of which I will tell you.”.... 9 Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood. 10 Abraham stretched out his hand and took the knife to slay his son. 11 But the Angel of the LORD called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.” 12 He said, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.” 13 Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son. 14 Abraham called the name of that place The LORD Will Provide, as it is said to this day, “In the mount of the LORD it will be provided.” (SEE STUDY OF Jehovah Jireh: The LORD Will Provide) 15 Then Angel of the LORD called to Abraham a second time from heaven, 16 and said, “By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son, 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. 18 “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” DAVID OFFERS SACRIFICES GOD'S FAVORABLE RESPONSE Then - Marks progress in the narrative to the next event, the building of the altar. David built an altar to the LORD there - David apparently wasted no time, for there was a sense of urgency in view of the plague looming over Jerusalem. and offered burnt offerings ('olah; Lxx - holokautoma) and peace offerings (selem/shelem) - The burnt offerings were propitiatory sacrifices seeking forgiveness of his sin of numbering the people. The peace offerings for fellowship restored. The idea of peace is breaking down the walls of separation. Unconfessed (and unforgiven) sin breaks fellowship with God. GotQuestions.org rightly says that "The ultimate fulfillment of the burnt offering is in Jesus’ sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God." And he called to the LORD and He answered him with fire from heaven on the altar of burnt offering - David cried to God and God answered from heaven with fire on the altar indicating the offering was acceptable to Yahweh. Burnt offering (05930) 'olah from 'alah = to ascend and thus the picture of going up in smoke) means to “ascend,“ literally to “go up in smoke” and refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, see David - Ps 51:16-17+] not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. As noted a key feature of 'olah appears to be that among the Israelite sacrifices only 'olah is wholly burned, rather than partially burned and eaten by the worshipers and/or the priest. Thus, the whole animal is brought up to the altar and the whole is offered as a gift (minha) in homage to Yahweh. Whole offering would be a better rendering in English to convey the theology. It is indeed burned, but the burning is essentially secondary to the giving of the whole creature to Yahweh. Burnt Offering - 'olah , "what ascends" in smoke to God, being wholly consumed to ashes. Part of every offering was burnt in the sacred fire, the symbol of God's presence; but this was wholly burnt, as a "whole burnt offering." (Fausset's Bible Dictionary) Easton on Burnt Offering - It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Ge 4:3,4 , here called Minhah; I.e., "a gift"), Noah (Ge 8:20), Abraham (Ge 22:2,7,8,13 ), and by the Hebrews in Egypt (Ex 10:25). The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were "the continual burnt offering" (Ex 29:38-42; Lev 6:9-13), "the burnt offering of every sabbath," which was double the daily one (Nu 28:9,10), "the burnt offering of every month" (Nu 28:11-15), the offerings at the Passover (Nu 19-23), at Pentecost (Leviticus 23:16), the feast of Trumpets (Nu 23:23-25), and on the day of Atonement (Lev 16:1-34). (Easton's Bible Dictionary) Burnt Offering (Word Study on the Greek Word) (3646)(holokautoma from the verb holokautóo = to burn whole). This word is used only 3x in the NT (Mk 12:33, Heb 10:6-note, Heb 10:8-note) Holokautoma refers to a wholly-consumed sacrifice, whole burnt offering, whole victim burned. Holokautoma gives us our English word "holocaust" (Webster says holocaust is derived from Gk holokauston, from neuter of holokaustos = burnt whole, from hol- = whole + kaustos = burnt). It is a whole burnt offering for the whole victim was burned. BDAG summary of holokautoma = (1) a cultic sacrifice in which the animal was entirely consumed by fire - whole burnt offering, literally holocaust (See Jewish Holocaust) (2) a person punished with death by fire because of personal conviction, whole burnt offering, holocaust figurative extension of (1) - used of Polycarp (who was martyred by burning at the stake) Peace offerings (08002) selem/shelem is a noun which means fellowship offerings, thanksgiving offerings and all uses (except Amos 5:22) are in the plural form (selamim). The root Hebrew word conveys the idea of completion and fulfillment, of entering into a state of wholeness and unity, a restored relationship. The peace offerings were voluntary offerings (like burnt and grain offerings) given to God with thanks and praise. Carr - Current understanding of the meaning of šelem follows three main lines of thought. First, šelem symbolizes the gift of shalom, i.e. the blessing of wholeness, prosperity, and the status of being at peace with God. This involves more than forgiveness of sin, in that fullness of life, prosperity, and peace with men is the expected result of shalom status. A second alternative is identified by de Vaux as “communion sacrifice,” i.e. one in which there is a sharing of the sacrificial animal and the resultant fellowship around a meal. The šĕlāmîm, then, were social occasions “before” (Hebrew = panim = face) the Lord never “with” the Lord (Dt 12:7, 18; 14:23, 26; 15:20). There is no sense of attaining mystical union with God through these sacrifices. Rather there is a sense of joyful sharing because of God’s presence. Note too, that a quarter of the animal is shared with the priest (Lev 7:32).Thirdly, the fact that the šelem usually comes last in the lists of the offerings (though not in the description of Lev 1–5), has prompted some scholars to argue that this is a “concluding sacrifice.” This derives šelem from the rare Piel meaning “to complete.” If this sense is correct, the NT references to Christ our Peace (e.g. Eph 2:14) become more meaningful, as he is the final sacrifice for us (cf. Heb 9:27; Heb 10:12)." (TWOT) QUESTION - What is a burnt offering? ANSWER - The burnt offering is one of the oldest and most common offerings in history. It’s entirely possible that Abel’s offering in Genesis 4:4 was a burnt offering, although the first recorded instance is in Genesis 8:20 when Noah offers burnt offerings after the flood. God ordered Abraham to offer his son, Isaac, in a burnt offering in Genesis 22, and then provided a ram as a replacement. After suffering through nine of the ten plagues, Pharaoh decided to let the people go from bondage in Egypt, but his refusal to allow the Israelites to take their livestock with them in order to offer burnt offerings brought about the final plague that led to the Israelites’ delivery (Exodus 10:24-29). The Hebrew word for “burnt offering” actually means to “ascend,“ literally to “go up in smoke.” The smoke from the sacrifice ascended to God, “a soothing aroma to the LORD” (Leviticus 1:9). Technically, any offering burned over an altar was a burnt offering, but in more specific terms, a burnt offering was the complete destruction of the animal (except for the hide) in an effort to renew the relationship between Holy God and sinful man. With the development of the law, God gave the Israelites specific instructions as to the types of burnt offerings and what they symbolized. Leviticus 1 and Lev 6:8-13 describe the traditional burnt offering. The Israelites brought a bull, sheep, or goat, a male with no defect, and killed it at the entrance to the tabernacle. The animal’s blood was drained, and the priest sprinkled blood around the altar. The animal was skinned and cut it into pieces, the intestines and legs washed, and the priest burned the pieces over the altar all night. The priest received the skin as a fee for his help. A turtledove or pigeon could also be sacrificed, although they weren’t skinned. A person could give a burnt offering at any time. It was a sacrifice of general atonement—an acknowledgement of the sin nature and a request for renewed relationship with God. God also set times for the priests to give a burnt offering for the benefit of the Israelites as a whole, although the animals required for each sacrifice varied: Every morning and evening (Exodus 29:38-42; Numbers 28:2) Each Sabbath (Numbers 28:9-10) The beginning of each month (Numbers 28:11) At Passover (Numbers 28:19) With the new grain/firstfruits offering at the Feast of Weeks (Numbers 28:27) At the Feast of Trumpets/Rosh Hashanah (Numbers 29:1) At the new moon (Numbers 29:6) The ultimate fulfillment of the burnt offering is in Jesus’ sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God. GotQuestions.org 1 Chronicles 21:27 The LORD commanded the angel, and he put his sword back in its sheath. the Lord: 1Ch 21:15,16 2Sa 24:16 Ps 103:20 Heb 1:14 he put: 1Ch 21:12,20 Jer 47:6 Eze 21:30 Mt 26:52 Joh 18:11 EFFECT OF THE OFFERINGS SWORD IN SHEATH! The LORD commanded the angel, and he put his sword back in its sheath - While it was too late to save the 70,000 who had lost their lives to the pestilence, it was not too late to spare the City of David and that is exactly what David's intercession and offering accomplished. As an aside is this God the Father speaking to God the Son, the Angel of God? I personally think it is in light of the other uses of angel in this section. But I would not be dogmatic. 1 Chronicles 21:28 At that time, when David saw that the LORD had answered him on the threshing floor of Ornan the Jebusite, he offered sacrifice there. BGT 1 Chronicles 21:28 ἐν τῷ καιρῷ ἐκείνῳ ἐν τῷ ἰδεῖν τὸν Δαυιδ ὅτι ἐπήκουσεν αὐτῷ κύριος ἐν τῷ ἅλῳ Ορνα τοῦ Ιεβουσαίου καὶ ἐθυσίασεν ἐκεῖ LXE 1 Chronicles 21:28 At that time when David saw that the Lord answered him in the threshing-floor of Orna the Jebusite, he also sacrificed there. KJV 1 Chronicles 21:28 At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there. NET 1 Chronicles 21:28 At that time, when David saw that the LORD responded to him at the threshing floor of Ornan the Jebusite, he sacrificed there. CSB 1 Chronicles 21:28 At that time, David offered sacrifices there when he saw that the LORD answered him at the threshing floor of Ornan the Jebusite. ESV 1 Chronicles 21:28 At that time, when David saw that the LORD had answered him at the threshing floor of Ornan the Jebusite, he sacrificed there. NIV 1 Chronicles 21:28 At that time, when David saw that the LORD had answered him on the threshing floor of Araunah the Jebusite, he offered sacrifices there. NLT 1 Chronicles 21:28 When David saw that the LORD had answered his prayer, he offered sacrifices there at Araunah's threshing floor. NRS 1 Chronicles 21:28 At that time, when David saw that the LORD had answered him at the threshing floor of Ornan the Jebusite, he made his sacrifices there. NJB 1 Chronicles 21:28 Whereupon, seeing that Yahweh had answered him on the threshing-floor of Ornan the Jebusite, David offered sacrifice there. NAB 1 Chronicles 21:28 Once David saw that the LORD had heard him on the threshing floor of Ornan the Jebusite, he continued to offer sacrifices there. YLT 1 Chronicles 21:28 At that time when David seeth that Jehovah hath answered him in the threshing-floor of Ornan the Jebusite, then he sacrificeth there; GWN 1 Chronicles 21:28 At that time, when David saw the LORD had answered him at the threshing floor of Ornan the Jebusite, he offered sacrifices there. BBE 1 Chronicles 21:28 At that time, when David saw that the Lord had given him an answer on the grain-floor of Ornan the Jebusite, he made an offering there. Related Passage: 1 Chronicles 16:39 He left Zadok the priest and his relatives the priests before the tabernacle of the LORD in the high place which was at Gibeon, At that time, when David saw that the LORD had answered him on the threshing floor of Ornan the Jebusite, he offered sacrifice there - Heretofore David did not have an altar to offer sacrifices, but now he does. 1 Chronicles 21:29 For the tabernacle of the LORD, which Moses had made in the wilderness, and the altar of burnt offering were in the high place at Gibeon at that time. the tabernacle: Ex 40:1-38 Gibeon: 1Ch 16:39 1Ki 3:4-15 2Ch 1:3,13 EXPLANATION FOR WHY DAVID SACRIFICED AT THRESHING FLOOR For - Term of explanation, explaining why David used the altar on the threshing floor to offer sacrifices in Jerusalem. the tabernacle of the LORD, which Moses had made in the wilderness, and the altar of burnt offering ('olah; Lxx - holokautoma) were in the high place (bamah) at Gibeon at that time - The city of Gibeon (modern el-Jib) is six miles northwest of Jerusalem in the tribal territory of Benjamin. The phrase which Moses had made suggests this may have been the actual tabernacle that traveled through the wilderness. The formal altar for burnt offering was not in Jerusalem at the time but in nearby Gibeon. Presumably David still had the Ark of the Covenant in Jerusalem. This high place was clearly a holy place that was sanctioned and sacred but sadly over time in the subsequent years after David died the Hebrews began to worship at non-sanctioned high places and committed spiritual adultery, sacrifices to gods who were not gods at all! High place (01116) bamah Six activities seem to be related to high places -- burning of incense, sacrificing, eating of sacrificial meals, praying, prostitution, child sacrifice (cf. bama in the valley, Je7:31). The first use in Lev 26:30 is God's declaration to Israel "I will destroy your high places." In Dt 32:13 speaking of Jacob (Israel) He declared "He made him ride on the high places of the earth," so clearly some uses of bamah are not negative. In a similar use God says Israel "you will tread upon their (Israel's enemies') high places." Another positive use is Psalm 18:33 where David declared Jehovah "makes my feet like hinds' feet, And sets me upon my high places." (cp Hab 3:19 - NET Note = David "compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.", cp Isa 58:14) We see he effect of Israel's high places on Jehovah in Ps 78:58 = "For they provoked Him with their high places and aroused His jealousy with their graven images." A sad phrase that is repeated again and again (speaking of Israel) is "the high places were not taken away" (1Ki 15:14, 2Chr 15:17 = King Asa but notice he did remove some of them - 2Chr 14:3, 5, 1Ki 22:43, 2Chr 20:33 = King Jehoshaphat, 2Ki 12:3 = King Jehoash, 2Ki 14:4 = King Amaziah, 2Ki 15:4 = King Azariah, 2Ki 15:35 = King Jotham son of Uzziah and look what his son did in 2Ki 16:1-4!, 2Chr 20:33). In many of these passages the context was of a king doing "spiritual house cleaning" so to speak and yet still failing to remove the high places. Isn't sin that way? We confess one or two sins but we have a little pet sin (better a "venomous viper") that we just don't have the heart to kill! God grant us spiritual eyes and hearts to learn from Israel's mistakes. Amen! Some kings like Hezekiah (1Ki 18:4, 2Chr 31:1, Isa 36:7) and Josiah (2Ki 23:4,8, 13, 15, 19-20, 2Chr 34:3 cp prophecy about Josiah 300 years earlier = 1Ki 13:2) did destroy the high places, but in Hezekiah's case his own son Manasseh rebuilt them (2Ki 21:1-2, 3, 2Chr 33:3) and in Josiah's case the people rebuilt them! We see the spiritual effect of high places on the people when King Jehoram (2Chr 21:5-10) "made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray." (2Chr 21:11) One of the most incredible (and saddest) verses in the OT (in my opinion) is "Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon." (1Ki 11:7, cp 1Ki 3:3 = Solomon had "half a heart" for God!) This was too much for Jehovah and He declared that the 12 tribes would be split as a result of Solomon's sin! Sin is costly. You may think you are getting away with it, but you are not! You may think you are the wisest man in the world (like Solomon) but you are really the most foolish (as Solomon was)! There was one high place that was not idolatrous (at least not at the outset) - "Then Solomon, and all the assembly with him, went to the high place which was at Gibeon; for God's tent of meeting was there, which Moses the servant of the LORD had made in the wilderness." (2Chr 1:3, cp 1Chr 16:39-40, 21:29). QUESTION - What is the significance of high places in the Bible? ANSWER - High places, very simply, were places of worship on elevated pieces of ground. High places were originally dedicated to idol worship (Numbers 33:52; Leviticus 26:30), especially among the Moabites (Isaiah 16:12). These shrines often included an altar and a sacred object such as a stone pillar or wooden pole in various shapes identified with the object of worship (animals, constellations, goddesses, and fertility deities). It seems that, at times, high places were set up in a spot that had been artificially elevated; 2 Kings 16:4 seems to differentiate the “high places” from the “hills.” The Israelites, forever turning away from God, practiced Molech worship and built high places for Baal (Jeremiah 32:35). Although Solomon built the temple of God in Jerusalem, he later established idolatrous high places for his foreign wives outside of Jerusalem and worshiped with them, causing him the loss of the kingdom (1 Kings 11:11). The people were still sacrificing at the pagan high places before the temple was built, and Solomon joined them. After the Lord appeared to him in a dream at Gibeon, the king returned to Jerusalem and sacrificed offerings; however, he continued to waver between the two places of worship. Not all high places were dedicated to idol worship. They played a major role in Israelite worship, and the earliest biblical mention of a site of worship, later called a “high place,” is found in Genesis 12:6–8 where Abram built altars to the Lord at Shechem and Hebron. Abraham built an altar in the region of Moriah and was willing to sacrifice his son there (Genesis 22:1–2). This site is traditionally believed to be the same high place where the temple of Jerusalem was built. Jacob set up a stone pillar to the Lord at Bethel (Genesis 28:18–19), and Moses met God on Mt. Sinai (Exodus 19:1–3). Joshua set up stone pillars after crossing the Jordan (Joshua 4:20) and considered this a high place of worship because the Israelites “came up from” the Jordan onto higher ground. The high places were visited regularly by the prophet Samuel (1 Samuel 7:16). High places as sites of Canaanite idol worship (Judges 3:19) extended into the period of Elijah (1 Kings 18:16–40). God would name only one high place where sacrifice was authorized, and that was the temple in Jerusalem (2 Chronicles 3:1). God commanded that all other high places be destroyed. King Josiah destroyed them in 2 Kings 22—23. GotQuestions.org 1 Chronicles 21:30 But David could not go before it to inquire of God, for he was terrified by the sword of the angel of the LORD. BGT 1 Chronicles 21:30 καὶ οὐκ ἠδύνατο Δαυιδ τοῦ πορευθῆναι ἔμπροσθεν αὐτοῦ τοῦ ζητῆσαι τὸν θεόν ὅτι κατέσπευσεν ἀπὸ προσώπου τῆς ῥομφαίας ἀγγέλου κυρίου LXE 1 Chronicles 21:30 And David could not go before it to enquire of God; for he hasted not because of the sword of the angel of the Lord. KJV 1 Chronicles 21:30 But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the LORD. NET 1 Chronicles 21:30 But David could not go before it to seek God's will, for he was afraid of the sword of the LORD's messenger. CSB 1 Chronicles 21:30 but David could not go before it to inquire of God, because he was terrified of the sword of the LORD's angel. ESV 1 Chronicles 21:30 but David could not go before it to inquire of God, for he was afraid of the sword of the angel of the LORD. NIV 1 Chronicles 21:30 But David could not go before it to inquire of God, because he was afraid of the sword of the angel of the LORD. NLT 1 Chronicles 21:30 But David was not able to go there to inquire of God, because he was terrified by the drawn sword of the angel of the LORD. NRS 1 Chronicles 21:30 but David could not go before it to inquire of God, for he was afraid of the sword of the angel of the LORD. NJB 1 Chronicles 21:30 but David could not go there to consult God because he was terrified of the angel's sword. NAB 1 Chronicles 21:30 But David could not go there to worship God, for he was fearful of the sword of the angel of the LORD. YLT 1 Chronicles 21:30 and David is not able to go before it to seek God, for he hath been afraid because of the sword of the messenger of Jehovah. GWN 1 Chronicles 21:30 However, David couldn't go there to consult God because he was frightened by the sword of the LORD's Messenger. BBE 1 Chronicles 21:30 But David was not able to go before it to get directions from the Lord, so great was his fear of the sword of the angel of the Lord. he was terrified by the sword: 1Ch 21:16 13:12 De 10:12 2Sa 6:9 Job 13:21 21:6 23:15 Ps 90:11 Ps 119:120 Jer 5:22 10:7 Heb 12:28,29 Rev 1:17 15:4 DAVID'S FEAR OF SWORD PRESENT SACRIFICES AT ALTAR But David could not go before it to inquire of God, for he was terrified by the sword of the Angel of the LORD - The writer is referring to the Tabernacle at the high place at Gibeon which he did not worship before because he was fearful.