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Today's Study

1 Chronicles 21:1-8: Why Was the Census a Sin?

God had commanded Moses twice to take a census in Numbers 1 and 26, yet in 2 Samuel David numbers Israel because God, angry with Israel, incites him to it; 1 Chronicles attributes the result to the influence of Satan on David. Are these contradictory passages an instance where error has crept into Scripture?

Let us first establish why census-taking could be sinful. In effect, the census acted as a draft notice or a mustering of the troops. Some conclude, based on 1 Chronicles 27:23-24, that David sinned by numbering those people under twenty years of age--an illegal act. Others see the numbering as doubting God's promise that David's descendants would be as measureless as the sand and stars. The best solution is that it was motivated by presumption. God had given David no objective or reaon to go out to battle. Only David's pride and ambition could have brought on such an act.

The and at the beginning of 1 Chronicles 21:1 in some translations seems to invite us to look at the conclusion of the previous chapter. First Chronicles 20:8 mentions that the giant's descendants were among those whom David and his men vanquished. The connection could be that David, flushed with his successes, grew too big in his own eyes and opened the door for Satan to successfully tempt him.

This brings us to the second difficulty of this hard saying: Was it God or Satan who tempted David to sin? Satan is mentioned infrequently in the Old Testament. He was introduced in Job 1--2 and in the postexilic period in Zechariah 3:1. However, in both of these latter cases, the definite article is used; 1 Chronicles 21:1 does not use it. Even though the doctrine of the supernatural being named Satan was not well developed in the Old Testament, the appearance of Satan cannot be reduced to Persian dualism or one's adversary in general. Even in the Garden of Eden there exists a hostile presence called "the serpent." What is new in this passage is the formalizing of his name as "the adversary" or "opposer." But the activities of the serpent and Satan make it clear that they are the same person.

How then does this relatively unidentified but never-absent personage play a key role in one version of David's sin when God receives the dubious credit in another?

The thought that God instigates or impels sinners to do evil is incorrect. In no sense could God author what he disapproves of and makes his whole kingdom stand against. How then shall we understand 2 Samuel 24:1, where God seems to instigate something which he will immediately label as sin?

God may and does occasionally impel sinners to reveal the wickedness of their hearts in deeds. God merely presents the opportunity and occasion for letting the evil desires of the heart manifest themselves outwardly. In this manner, sinners may see more quickly the evil which lies dormant in their hearts and motivates them to act counter to God's will.

It is also true, according to Hebrew thinking, that whatever God permits he commits. By allowing this census-taking, God is viewed as having brought about the act. The Hebrews were not very concerned with determining secondary causes and properly attributing them to the exact cause. Under the idea of divine providence everything ultimately was attributed to God; why not say he did it in the first place?

Since the number of variations here between Samuel and Chronicles are greater than usual and point to no clear rationale for emphasizing one set of facts over another, scholars suggest that Chronicles may represent the better and more dependable text tradition of the original Hebrew rather than that reflected in English versions of Samuel.

Although we should not overestimate the textual variants between Samuel and Chronicles in this chapter, some of the texts from Qumran's Dead Sea Scrolls indicate that some of its Samuel readings agree with readings previously found only in Chronicles. This would bring more harmony to the differences among texts.

Almost all students of Scripture judge that Chronicles was composed during the exile or just after it. Therefore it likely was based on an earlier form of the Samuel narrative no doubt well known and widely used. Note the way that the writer of Chronicles linked his materials; it reflects a linkage explicitly made in 2 Samuel 24:1. There the writer of 2 Samuel 24:1 noted, "Again the anger of the LORD burned," a reference to 2 Samuel 21:1-14, which also had to do with atonement for guilt. Accordingly, even though the chronicler omitted the material in 2 Samuel 23--24, he had a literary precedent for linking the materials in 2 Samuel 21 and 24. The selection of a site for the temple in Jerusalem marked a fitting climax to this phase of David's activity.

Having shown that David did indeed sin and that Satan, not God, was to blame, that still leaves all Israel the victims of the plague God sent to punish the sin. But David's subjects were as guilty as their king, according to 2 Samuel 24:1. Thus God dealt with all Israel through the act of the king who exemplified the national spirit of pride.