1 Chronicles 21:10
Go and tell David, saying, Thus said the LORD, I offer you three things: choose you one of them, that I may do it to you.
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EXPOSITORY (ENGLISH BIBLE)
(10) This verse, again, nearly coincides with the parallel in Samuel. The variations look like corrections and explanatory or paraphrastic substitutions. Thus the word “go is here imperative, instead of the less usual infinitive; “saving” is added by way of clearness; the easier phrase, “I offer thee” (spread or lay before thee), is given in place of the curious “I lift up” (i.e., impose) “on thee” (nôteh for nôtēl: a change such as is common in the Targum); and, lastly, the pronoun of them, which is masculine in Samuel, is more correctly feminine here.

21:1-30 David's numbering the people. - No mention is made in this book of David's sin in the matter of Uriah, neither of the troubles that followed it: they had no needful connexion with the subjects here noted. But David's sin, in numbering the people, is related: in the atonement made for that sin, there was notice of the place on which the temple should be built. The command to David to build an altar, was a blessed token of reconciliation. God testified his acceptance of David's offerings on this altar. Thus Christ was made sin, and a curse for us; it pleased the Lord to bruise him, that through him, God might be to us, not a consuming Fire, but a reconciled God. It is good to continue attendance on those ordinances in which we have experienced the tokens of God's presence, and have found that he is with us of a truth. Here God graciously met me, therefore I will still expect to meet him.To omit the Levites would be to follow the precedent recorded in Numbers 1:47-49. The omission of Benjamin must he ascribed to a determination on the part of Joab to frustrate the king's intention, whereby he might hope to avert God's wrath from the people. 9. the Lord spake unto Gad, David's seer—Although David was himself endowed with a prophetic gift, yet, in matters relating to himself or his kingdom, he was in the habit of consulting the Lord through the medium of the priests; and when he failed to do so, a prophet was sent on extraordinary occasions to admonish or chastise him. Gad, a private friend, was occasionally employed as the bearer of these prophetic messages. No text from Poole on this verse. See Chapter Introduction Go and tell David, saying, Thus saith the LORD, I offer thee three things: choose thee one of them, that I may do it unto thee.
EXEGETICAL (ORIGINAL LANGUAGES)
10. I offer thee three things] The offer is a test of David’s character, just as God’s different offer in 2 Chronicles 1:7 was a test of Solomon’s.The naming of the העם שׂרי along with Joab is in accordance with the circumstances, for we learn from 2 Samuel 24:4 that Joab did not carry out the numbering of the people alone, but was assisted by the captains of the host. The object of אלי והביאוּ, which is not expressed, the result of the numbering, may be supplied from the context. No objection need be taken to the simple כּהם of 1 Chronicles 21:3, instead of the double וכהם כּהם in Samuel. The repetition of the same word, "there are so and so many of them," is a peculiarity of the author of the book of Samuel (cf. 2 Samuel 12:8), while the expression in the Chronicle corresponds to that in Deuteronomy 1:11. With the words וגו אדני הלא, "Are they not, my lord king, all my lord's servants," i.e., subject to him? Joab allays the suspicion that he grudged the king the joy of reigning over a very numerous people. In 2 Samuel 24:3 the thought takes another turn; and the last clause, "Why should it (the thing or the numbering) become a trespass for Israel?" is wanting. אשׁמה denotes here a trespass which must be atoned for, not one which one commits. The meaning is therefore, Why should Israel expiate thy sin, in seeking thy glory in the power and greatness of thy kingdom? On the numbers, 1 Chronicles 21:5, see on 2 Samuel 24:9. In commenting on 1 Chronicles 21:6, which is not to be found in Samuel, Berth. defends the statement that Joab did not make any muster of the tribes Levi and Benjamin, against the objections of de Wette and Gramberg, as it is done in my apologet. Versuche, Sa. 349ff., by showing that the tribe of Levi was by law (cf. Numbers 1:47-54) exempted from the censuses of the people taken for political purposes; and the tribe of Benjamin was not numbered, because David, having become conscious of his sin, stopped the numbering before it was completed (cf. also the remarks on 2 Samuel 24:9). The reason given, "for the king's word was an abomination unto Joab," is certainly the subjective opinion of the historian, but is shown to be well founded by the circumstances, for Joab disapproved of the king's design from the beginning; (cf. 2 Samuel 24:3 and 1 Chronicles 21:3). - In 1 Chronicles 21:7, the author of the Chronicle, instead of ascribing the confession of sin on David's part which follows to the purely subjective motive stated in the words, "and David's heart smote him," i.e., his conscience (2 Samuel 24:10), has ascribed the turn matters took to objective causes: the thing displeased God; and anticipating the course of events, he remarks straightway, "and He (God) smote Israel." This, however, is no reason for thinking, with Berth., that the words have arisen out of a misinterpretation or alteration of 2 Samuel 24:10; for such anticipatory remarks, embracing the contents of the succeeding verses, not unfrequently occur in the historical books (cf. e.g., 1 Kings 6:14; 1 Kings 7:2). - In reference to 1 Chronicles 21:8-10, see on 2 Samuel 24:10-16. - In 1 Chronicles 21:12, נספּה has not come into the text by mistake or by misreading נסך (2 Samuel 24:13), but is original, the author of the Chronicle describing the two latter evils more at length than Samuel does. The word is not a participle, but a noun formed from the participle, with the signification "perishing" (the being snatched away). The second parallel clause, "the sword of thine enemies to attaining" (so that it reach thee), serves to intensify. So also in reference to the third evil, the יהוה חרב which precedes בּארץ דּבר, and the parallel clause added to both: "and the angel of the Lord destroying in the whole domain of Israel."
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