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Matthew Henry’s Complete Commentary
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Matthew Henry |
S E C O N D S A M U E L
CHAP. XXIV.
The last words of David, which we read in the chapter before, were
admirably good, but in this chapter we read of some of his last works,
which were none of the best; yet he repented, and did his first works
again, and so he finished well. We have here,
I. His sin, which was numbering the people in the pride of his heart,
II. His conviction of the sin, and repentance for it,
III. The judgment inflicted upon him for it,
IV. The staying of the judgment,
V. The erecting of an altar in token of God’s reconciliation to him
and his people,
| The People Numbered. | B. C. 1017. |
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1 And again the anger of the LORD was kindled against Israel,
and he moved David against them to say, Go, number Israel and
Judah.
2 For the king said to Joab the captain of the host, which
was with him, Go now through all the tribes of Israel, from Dan
even to Beer-sheba, and number ye the people, that I may know the
number of the people.
3 And Joab said unto the king, Now the LORD thy God add unto
the people, how many soever they be, a hundredfold, and that the
eyes of my lord the king may see it: but why doth my lord the
king delight in this thing?
4 Notwithstanding the king’s word prevailed against Joab, and
against the captains of the host. And Joab and the captains of
the host went out from the presence of the king, to number the
people of Israel.
5 And they passed over Jordan, and pitched in Aroer, on the
right side of the city that lieth in the midst of the river of
Gad, and toward Jazer:
6 Then they came to Gilead, and to the land of Tahtim-hodshi;
and they came to Dan-jaan, and about to Zidon,
7 And came to the strong hold of Tyre, and to all the cities of
the Hivites, and of the Canaanites: and they went out to the
south of Judah, even to Beer-sheba.
8 So when they had gone through all the land, they came to
Jerusalem at the end of nine months and twenty days.
9 And Joab gave up the sum of the number of the people unto the
king: and there were in Israel eight hundred thousand valiant men
that drew the sword; and the men of Judah were five hundred
thousand men.
Here we have,
I. The orders which David gave to Joab to number the people of Israel
and Judah,
Two things here seem strange:–
1. The sinfulness of this. What harm was there in it? Did not Moses
twice number the people without any crime? Does not political
arithmetic come in among the other policies of a prince? Should not the
shepherd know the number of his sheep? Does not the Son of David know
all his own by name? Might not he make good use of this calculation?
What evil has he done, if he do this? Answer, It is certain
that it was a sin, and a great sin; but where the evil of it lay is not
so certain.
(1.) Some think the fault was that he numbered those that were under
twenty years old if they were but of stature and strength able to bear
arms, and that this was the reason why this account was not enrolled,
because it was illegal,
(2.) Others think the fault was that he did not require the
half-shekel, which was to be paid for the service of the sanctuary
whenever the people were numbered, as a ransom for their souls,
Exod. xxx. 12.
(3.) Others think that he did it with a design to impose a tribute upon
them for himself, to be put into his treasury, and this by way of poll,
so that when he knew their numbers he could tell what it would amount
to. But nothing of this appears, nor was David ever a raiser of taxes.
(4.) This was the fault, that he had no orders from God to do it, nor
was there any occasion for the doing of it. It was a needless trouble
both to himself and to his people.
(5.) Some think that it was an affront to the ancient promise which God
made to Abraham, that his seed should be innumerable as the dust of the
earth; it savoured of distrust of that promise, or a design to show
that it was not fulfilled in the letter of it. He would number those of
whom God had said that they could not be numbered. Those know not what
they do that go about to disprove the word of God.
(6.) That which was the worst thing in numbering the people was that
David did it in the pride of his heart, which was Hezekiah’s sin in
showing his treasures to the ambassadors.
[1.] It was a proud conceit of his own greatness in having the command
of so numerous a people, as if their increase, which was to be ascribed
purely to the blessing of God, had been owing to any conduct of his
own.
[2.] It was a proud confidence in his own strength. By publishing
among the nations the number of his people, he thought to appear the
more formidable, and doubted not that, if he should have any war, he
should overpower his enemies with the multitude of his forces, trusting
in God only. God judges not of sin as we do. What appears to us
harmless, or at least but a small offence, may be a great sin in the
eye of God, who sees men’s principles, and is a discerner of the
thoughts and intents of the heart. But his judgment, we are sure, is
according to truth.
2. The spring from which it is here said to arise is yet more strange,
v. 1.
It is not strange that the anger of the Lord should be kindled
against Israel. There was cause enough for it. They were unthankful
for the blessings of David’s government, and strangely drawn in to take
part with Absalom first and afterwards with Sheba. We have reason to
think that their peace and plenty made them secure and sensual, and
that God was therefore displeased with them. But that, in this
displeasure, he should move David to number the people is very strange.
We are sure that God is not the author of sin; he tempts no man: we are
told
that Satan provoked David to number Israel. Satan, as an enemy,
suggested it for a sin, as he put it into the heart of Judas to betray
Christ. God, as righteous Judge, permitted it, with a design, from this
sin of David, to take an occasion to punish Israel for other sins, for
which he might justly have punished them without this. But, as before
he brought a famine upon them for the sin of Saul, so now a pestilence
for the sin of David, that princes may from these instances learn, when
the judgments of God are abroad, to suspect that their sins are the
ground of the controversy, and may therefore repent and reform
themselves, which should have a great influence upon national
repentance and reformation, and that people may learn to pray for those
in authority, that God would keep them from sin, because, if they sin,
the kingdom smarts.
II. The opposition which Joab made to these orders. Even he was aware
of David’s folly and vain-glory in this design. He observed that David
gave no reason for it, only, Number the people, that I may know the
number of the people; and therefore he endeavored to divert his
pride, and in a much more respectful manner than he had before
endeavoured to divert his passion upon the death of Absalom; then he
spoke rudely and insolently
(ch. xix. 5-7),
but now as became him: Now the Lord thy God add unto the people a
hundred fold,
v. 3.
There was no occasion to tax them, nor to enlist them, nor to make any
distribution of them. They were all easy and happy; and Joab wished
both that their number might increase and that the king, though old,
might live to see their increase, and have the satisfaction of it.
“But why doth my lord the king delight in this thing? What need
is there of doing it?” Pauperis est numerare pecus–Leave it to the
poor to count their flocks. Especially why should David, who speaks
so much of delighting in God and the exercises of devotion, and who,
being old, one would think, should have put away childish things, take
a pleasure (so he calls it modestly, but he means taking pride) in a
thing of this nature? Note, Many things, not in themselves sinful,
turn into sin to us by our inordinately delighting in them. Joab was
aware of David’s vanity herein, but he himself was not. It would be
good for us to have a friend that would faithfully admonish us when we
say or do any thing proud or vain-glorious, for we often do so and are
not ourselves aware of it.
III. The orders executed notwithstanding. The king’s word
prevailed,
v. 4.
He would have it done; Joab must not gainsay it, lest he be thought to
grudge his time and pains in the king’s service. It is an unhappiness
to great men to have those about them that will aid them and serve them
in that which is evil. Joab, according to order, applied himself with
some reluctancy to this unpleasing task, and took the captains of the
host to help him. They began in the most distant places, in the east
first, on the other side Jordan
(v. 5),
then they went towards Dan in the north
(v. 6),
so to Tyre on the east, and thence to Beer-sheba in the south,
v. 7.
Above nine months were spent in taking this account, a great deal of
trouble and amazement were occasioned by it in the country
(v. 8),
and the sum total was, at length, brought to the king at Jerusalem,
v. 9.
Whether the numbers answered David’s expectation or no we are not told,
nor whether the account fed his pride or mortified it. The people were
very many, but, it may be, not so many as he thought they were. They
had not increased in Canaan as they had in Egypt, nor were much more
than double to what they were when they came into Canaan under Joshua,
about 400 years before; yet it is an evidence that Canaan was a very
fruitful land that so many thousands were maintained within so narrow a
compass.
| The Numbering of the People Punished. | B. C. 1017. |
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10 And David’s heart smote him after that he had numbered the
people. And David said unto the LORD, I have sinned greatly in
that I have done: and now, I beseech thee, O LORD, take away the
iniquity of thy servant; for I have done very foolishly.
11 For when David was up in the morning, the word of the LORD
came unto the prophet Gad, David’s seer, saying,
12 Go and say unto David, Thus saith the LORD, I offer thee
three things; choose thee one of them, that I may do it unto
thee.
13 So Gad came to David, and told him, and said unto him, Shall
seven years of famine come unto thee in thy land? or wilt thou
flee three months before thine enemies, while they pursue thee?
or that there be three days’ pestilence in thy land? now advise,
and see what answer I shall return to him that sent me.
14 And David said unto Gad, I am in a great strait: let us fall
now into the hand of the LORD; for his mercies are great: and
let me not fall into the hand of man.
15 So the LORD sent a pestilence upon Israel from the morning
even to the time appointed: and there died of the people from Dan
even to Beer-sheba seventy thousand men.
16 And when the angel stretched out his hand upon Jerusalem to
destroy it, the LORD repented him of the evil, and said to the
angel that destroyed the people, It is enough: stay now thine
hand. And the angel of the LORD was by the threshingplace of
Araunah the Jebusite.
17 And David spake unto the LORD when he saw the angel that
smote the people, and said, Lo, I have sinned, and I have done
wickedly: but these sheep, what have they done? let thine hand, I
pray thee, be against me, and against my father’s house.
We have here David repenting of the sin and yet punished for it, God
repenting of the judgment and David thereby made more penitent.
I. Here is David’s penitent reflection upon and confession of his sin
in numbering the people. While the thing was in doing, during all those
nine months, we do not find that David was sensible of his sin, for had
he been so he would have countermanded the orders he had given; but,
when the account was finished and laid before him, that very night his
conscience was awakened, and he felt the pain of it just then when he
promised himself the pleasure of it. When he was about to feast on the
satisfaction of the number of his people, it was turned into the gall
of asps within him; sense of the sin cast a damp upon the joy,
1. He was convinced of his sin: His heart smote him before the
prophet came to him (I think it should not be read for,
v. 11,
but and, when David was up, so it is in the original), his
conscience showed him the evil of what he had done; now that appeared
sin, and exceedingly sinful, which before he saw no harm in. He
reflected upon it with great regret and his heart reproached him for
it. Note, It is a good thing, when a man has sinned, to have a heart
within him to smite him for it; it is a good sign of a principle of
grace in the heart, and a good step towards repentance and reformation.
2. He confessed it to God and begged earnestly for the forgiveness of
it.
(1.) He owned that he had sinned, sinned greatly, though to others it
might seem no sin at all, or a very little one. True penitents, whose
consciences are tender and well informed, see that evil in sin which
others do not see.
(2.) He owned that he had done foolishly, very foolishly,
because he had done it in the pride of his heart; and it was folly for
him to be proud of the numbers of his people, when they were God’s
people, not his, and, as many as they were, God could soon make them
fewer.
(3.) He cried to God for pardon: I beseech thee, O Lord! take away
the iniquity of thy servant. If we confess our sins, we may pray in
faith that God will forgive them, and take away, by pardoning
mercy, that iniquity which we cast away by sincere repentance.
II. The just and necessary correction which he suffered for this sin.
David had been full of tossings to and fro all night under the sense of
his sin, having no rest in his bones because of it, and he arose in
the morning expecting to hear of God’s displeasure against him for
what he had done, or designing to speak with Gad his seer concerning
it. Gad is called his seer because he had him always at hand to
advise with in the things of God, and made use of him as his confessor
and counsellor; but God prevented him, and directed the prophet Gad
what to say to him
(v. 11),
and,
1. Three things are taken for granted,
(1.) That David must be corrected for his fault. It is too great a
crime, and reflects too much dishonour upon God, to go unpunished, even
in David himself. Of the seven things that God hates, pride is the
first,
Note, Those who truly repent of their sins, and have them pardoned are
yet often made to smart for them in this world.
(2.) The punishment must answer to the sin. He was proud of the
judgment he must be chastised with for this sin must be such as will
make them fewer. Note, What we make the matter of our pride it is just
with God to take from us, or embitter to us, and, some way or other, to
make the matter of our punishment.
(3.) It must be such a punishment as the people must have a large share
in, for God’s anger was kindled against Israel,
v. 1.
Though it was David’s sin that immediately opened the sluice, the sins
of the people all contributed to the deluge.
2. As to the punishment that must be inflicted,
(1.) David is told to choose what rod he will be beaten with,
His heavenly Father must correct him, but, to show that he does not do
it willingly, he gives David leave to make choice whether it shall be
by war, famine, or pestilence, three sore judgments, which greatly
weaken and diminish a people. God, by putting him thus to his choice,
designed,
[1.] To humble him the more for his sin, which we would see to be
exceedingly sinful when he came to consider each of these judgments as
exceedingly dreadful. Or,
[2.] To upbraid him with the proud conceit he had of his own
sovereignty over Israel. He that is so great a prince begins to think
he may have what he will. “Come then,” says God, “which wilt thou have
of these three things?” Compare
I proclaim a liberty for you, but it is such a liberty as this
of David’s to the sword, to the pestilence, and to the famine;
and
Such as are for death to death. Or
[3.] To give him some encouragement under the correction, letting him
know that God did not cast him out of communion with himself, but that
still his secret was with him, and in afflicting him he considered his
frame and what he could best bear. Or
[4.] That he might the more patiently bear the rod when it was a rod of
his own choosing. The prophet bids him advise with himself, and then
tell him what answer he should return to him that sent him.
Note, Ministers are sent of God to us, and they must give an account of
the success of their embassy. It concerns us therefore to consider what
answer they shall return from us, that they may give up their account
of us with joy.
(2.) He objects only against the judgments of the sword, and, for the
other two, he refers the matter to God, but intimates his choice of the
pestilence rather
(v. 14):
I am in a great strait; and well he might be when fear, and
the pit, and the snare, were before him, and if he escape one, he
must inevitably fall into the other,
Note, Sin brings men into straits; wise and good men often distress
themselves by their own folly.
[1.] He begs that he may not fall into the hand of man.
“Whatever comes, let us not flee three months before our
enemies;” this would sully all the glory of David’s triumphs and
give occasion to the enemies of God and Israel to behave themselves
proudly. See
“Their tender mercies are cruel; and in three months they will do that
damage to the nation which many years will not repair.” But,
[2.] He casts himself upon God: Let us fall now into the hand of the
Lord, for his mercies are great. Men are God’s hand (so they
are called,
the sword of his sending), yet there are some judgments which come more
immediately from his hand than others, as famine and pestilence, and
David refers it to God which of these shall be the scourge, and God
chooses the shortest, that he may the sooner testify his being
reconciled. But some think that David, by these words, intimates his
choice of the pestilence. The land had not yet recovered the famine
under which it smarted three years upon the Gibeonites’ account, and
therefore, “Let us not be corrected with that rod, for that also will
be the triumph of our neighbours,” hence we read of the reproach of
famine
“but if Israel must be diminished, let it be by the pestilence, for
that is falling into the hands of the Lord,” who usually
inflicted that judgment by the hand of his own immediate servants, the
angels, as in the death of the first-born of Egypt. That is a judgment
to which David himself, and his own family, lie as open as the meanest
subject, but not so either to famine or sword, and therefore David,
tenderly conscious of his guilt, chooses that. Sword and famine will
devour one as well as another, but, it may be thought, the destroying
angel will draw his sword against those who are known to God to be most
guilty. This will be of the shortest continuance, and he dreads the
thought of lying long under the tokens of God’s displeasure. It is a
dreadful thing, the apostle says, to fall into the hands of the
living God
(Heb. x. 31),
a fearful thing indeed for sinners that have, by their impenitency,
shut themselves out from all hope of his mercy. But David, a penitent,
dares cast himself into God’s hand, knowing he shall find that his
mercies are great. Good men, even when they are under God’s frowns,
yet will entertain no other than good thoughts of him. Though he
slay me, yet will I trust in him.
(3.) A pestilence is accordingly sent
(v. 15),
which, for the extent of it, spread from Dan to Beer-sheba, from one end
of the kingdom to the other, which showed it to come immediately from
God’s hand and not from any natural causes. David has his choice; he
suffers by miracle, and not by ordinary means. For the continuance of
it, it lasted from morning (this very morning on which it was put to
David’s choice) to the time appointed that is, to the third day (so Mr.
Poole), or only to the evening of the first day, the time appointed for
the evening sacrifice, so bishop Patrick and others, who reckon that
the pestilence lasted but nine hours, and that, in compassion to David,
God shortened the time he had first mentioned. The execution the
pestilence did was very severe. There died 70,000 men,
that were all well, and sick, and dead, in a few hours. What a great
cry, may we suppose, was there now throughout all the land of Israel,
as there was in Egypt when the first-born were slain! but that was at
midnight, this in the daytime,
See the power of the angels, when God gives them commission, either to
save or to destroy. Joab is nine months in passing with his pen, the
angel but nine hours in passing with his sword, through all the coasts
and corners of the land of Israel. See how easily God can bring down
the proudest sinners, and how much we owe daily to the divine patience.
David’s adultery is punished, for the present, only with the death of
one infant, his pride with the death of all those thousands, so much
does God hate pride. The number slain amounted to almost half a
decimation, 70,000 being about one in twenty. Now, we may suppose,
David’s flesh trembled for fear of God and he was afraid of his
judgments,
Ps. cxix. 120.
III. God’s gracious relaxation of the judgment, when it began to be
inflicted upon Jerusalem
(v. 16):
The angel stretched out his hand upon Jerusalem, as if he
intended to do greater execution there than any where else, even to
destroy it. The country had drunk of the bitter cup, but Jerusalem
must drink the dregs. It should seem that was last numbered, and
therefore was reserved to be last plagued; perhaps there was more
wickedness, especially more pride (and that was the sin now chastised),
in Jerusalem than elsewhere, therefore the hand of the destroyer is
stretched out upon that; but then the Lord repented him of the
evil, changed not his mind, but his way; and said to the destroying
angel, It is enough; stay now thy hand, and let mercy rejoice
against judgment. Jerusalem shall be spared for the ark’s sake, for
it is the place God hath chosen to put his name there. See here how
ready God is to forgive and how little pleasure he takes in punishing;
and let it encourage us to meet him by repentance in the way of his
judgments. This was on Mount Moriah. Dr. Lightfoot observes that in
the very place where Abraham, by a countermand from heaven, was stayed
from slaying his son, this angel, by a like countermand, was stayed
from destroying Jerusalem. It is for the sake of the great sacrifice
that our forfeited lives are preserved from the destroying angel.
IV. David’s renewed repentance for his sin upon this occasion,
He saw the angel (God opening his eyes for that purpose), saw his sword
stretched out to destroy, a flaming sword, saw him ready to sheath it
upon the orders given him to stay proceedings; seeing all this, he
spoke, not to the angel (he knew better than to address himself to the
servant in the presence of the Master, or to give that honour to the
creature which is the Creator’s due), but to the Lord, and said, Lo,
I have sinned. Note, True penitents, the more they perceive of
God’s sparing pardoning mercy the more humbled they are for sin and the
more resolved against it. They shall be ashamed when I am pacified
towards them,
Ezek. xvi. 63.
Observe,
1. How he criminates himself, as if he could never speak ill enough of
his own fault: “I have sinned, and I have done wickedly; mine is
the crime, and therefore on me be the cross. Let thy hand be
against me, and my father’s house. I am the sinner, let me be the
sufferer;” so willing was he to accept the punishment of his iniquity,
though he was worth 10,000 of them.
2. How he intercedes for the people, whose bitter lamentations made his
heart to ache, and his ears to tingle: These sheep, what have they
done? Done! Why they had done much amiss; it was their sin that
provoked God to leave David to himself to do as he did; yet, as becomes
a penitent, he is severe upon his own faults, while he extenuates
theirs. Most people, when God’s judgments are abroad, charge others
with being the cause of them, and care not who falls by them, so they
can escape. But David’s penitent and public spirit was otherwise
affected. Let this remind us of the grace of our Lord Jesus, who gave
himself for our sins and was willing that God’s hand should be against
him, that we might escape. The shepherd was smitten that the sheep
might be spared.
| The Plague Removed. | B. C. 1017. |
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18 And Gad came that day to David, and said unto him, Go up,
rear an altar unto the LORD in the threshingfloor of Araunah the
Jebusite.
19 And David, according to the saying of Gad, went up as the
LORD commanded.
20 And Araunah looked, and saw the king and his servants coming
on toward him: and Araunah went out, and bowed himself before the
king on his face upon the ground.
21 And Araunah said, Wherefore is my lord the king come to his
servant? And David said, To buy the threshingfloor of thee, to
build an altar unto the LORD, that the plague may be stayed from
the people.
22 And Araunah said unto David, Let my lord the king take and
offer up what seemeth good unto him: behold, here be oxen for
burnt sacrifice, and threshing instruments and other
instruments of the oxen for wood.
23 All these things did Araunah, as a king, give unto the
king. And Araunah said unto the king, The LORD thy God accept
thee.
24 And the king said unto Araunah, Nay; but I will surely buy
it of thee at a price: neither will I offer burnt offerings
unto the LORD my God of that which doth cost me nothing. So David
bought the threshingfloor and the oxen for fifty shekels of
silver.
25 And David built there an altar unto the LORD, and offered
burnt offerings and peace offerings. So the LORD was intreated
for the land, and the plague was stayed from Israel.
Here is,
I. A command sent to David to erect an altar in the place where he saw
the angel,
This was to intimate to David,
1. That, upon his repeated submission and humiliation, God was now
thoroughly reconciled to him; for, if the Lord had been pleased to
kill him, he would not have accepted an offering, and therefore
would not have ordered him to build an altar. God’s encouraging
us to offer to him spiritual sacrifices is a comfortable evidence of
his reconciling us to himself.
2. That peace is made between God and sinners by sacrifice, and not
otherwise, even by Christ the great propitiation, of whom all the legal
sacrifices were types. It is for his sake that the destroying angel is
told to stay his hand.
3. That when God’s judgments are graciously stayed we ought to
acknowledge it with thankfulness to his praise. This altar was to be
for thank-offerings. See
II. The purchase which David made of the ground in order hereunto. It
seems the owner was a Jebusite, Araunah by name, proselyted no doubt to
the Jewish religion, though by birth a Gentile, and therefore allowed,
not only to dwell among the Israelites, but to have a possession of his
own in a city,
The piece of ground was a threshing-floor, a mean place, yet
thus dignified–a place of labour, therefore thus dignified.
Now,
1. David went in person to the owner, to treat with him. See his
justice, that he would not so much as use this place in the present
exigence, though the proprietor was an alien, though he himself was a
king, and though he had express orders from God to rear an altar there,
till he had bought it and paid for it. God hates robbery for
burnt-offering. See his humility, how far he was from taking state;
though a king, he was now a penitent, and therefore, in token of his
self-abasement, he neither sent for Araunah to come to him nor sent
another to deal with him, but went himself
(v. 19),
and, though it looked like a diminution of himself, he lost no honour
by it. Araunah, when he saw him, went and bowed himself to the
ground before him
v. 20.
Great men will never be the less respected for their humility, but the
more.
2. Araunah, when he understood his business
(v. 21),
generously offered him, not only the ground to build his altar on, but
oxen for sacrifices, and other things that might be of use to
him in the service
(v. 22),
and all this gratis, and a good prayer into the bargain: The
Lord thy God accept thee! This he did,
(1.) Because he had a generous spirit with a great estate. He gave
as a king
(v. 23);
though an ordinary subject, he had the spirit of a prince. In the
Hebrew it is, He gave, even the king to the king, whence it is
supposed that Araunah had been king of the Jebusites in that place, or
was descended from their royal family, though now a tributary to David.
(2.) Because he highly esteemed David, though his conqueror, upon the
score of his personal merits, and never thought he could do too much to
oblige him.
(3.) Because he had an affection for Israel, and earnestly desired that
the plague might be stayed; and the honour of its being stayed
at his threshing-floor, he would account a valuable
consideration for all he now tendered to David.
3. David resolved to pay the full value of it, and did so,
Here were two generous souls well met. Araunah is very willing to give;
but David is determined to buy, and for a good reason: he will not
offer that to God which costs him nothing. He would not take advantage
of the pious Jebusite’s generosity. He thanked him, no doubt, for his
kind offer, but paid him fifty shekels of silver for the floor
and the oxen for the present service, and afterwards 600 shekels of
gold for the ground adjoining, to build the temple on. Note, Those know
not what religion is whose chief care it is to make it cheap and easy
to themselves, and who are best pleased with that which costs them
least pains or money. What have we our substance for but to honour God
with it? and how can it be better bestowed?
III. The building of the altar, and the offering of the proper
sacrifices upon it
(v. 25),
burnt-offerings to the glory of God’s justice in the execution that had
been done, and peace-offerings to the glory of his mercy in the
seasonable staying of the process. Hereupon God showed (it is supposed
by fire from heaven consuming the sacrifices) that he was entreated
for the land, and that it was in mercy that the plague was removed
and in token of God’s being reconciled both to prince and people.
Christ is our altar, our sacrifice; in him alone we may expect to find
favour with God, to escape his wrath, and the sword, the flaming sword,
of the cherubim who keep the way of the tree of life.
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