We have here an account,

I.Of the princes of the tribes. Something of the ancient order instituted by Moses in the wilderness was still kept up, that every tribe should have its prince or chief. It is probable that it was kept up all along, either by election or by succession, in the same family; and those are here named who were found in that office when this account was taken. Elihu, or Eliab, who was prince of Judah, was the eldest son of Jesse, and descended in a right line from Nahshon and Salmon, the princes of this tribe in Moses's time. Whether these princes were of the nature of lord-lieutenants that guided them in their military affairs, or chief-justices that presided in their courts of judgment, does not appear. Their power, we may suppose, was much less now that all the tribes were united under one king than it had been when, for the most part, they acted separately. Our religion obliges us to be subject, not only to the king as supreme, but unto governors under him (Pe1 2:13, Pe1 2:14), the princes that decree justice. Of Benjamin was Jaaziel the son of Abner, Ch1 27:21. Though Abner was David's enemy, and opposed his coming to the throne, yet David would not oppose the preferment of his son, but perhaps nominated him to this post of honour, which teaches us to render good for evil.

II.Of the numbering of the people, Ch1 27:23, Ch1 27:24. It is here said, 1. That when David ordered the people to be numbered he forbade the numbering of those under twenty years old, thinking thereby to save the reflection which what he did might otherwise cast upon the promise that they should be innumerable; yet it was but a poor salvo, for it had never been customary to number those under twenty, and the promise of their numbers chiefly respected the effective men. 2. That the account which David took of the people, in the pride of his heart, turned to no good account; for it was never perfected, nor done with exactness, nor was it ever recorded as an authentic account. Joab was disgusted with it, and did it by halves; David was ashamed of it, and willing it should be forgotten, because there fell wrath for it against Israel. A good man cannot, in the reflection, please himself with that which he knows God is displeased with, cannot make use of that, nor take comfort in that, which is obtained by sin.

III.Of the officers of the court. 1. The rulers of the king's substance (as they are called, Ch1 27:31), such as had the oversight and charge of the king's tillage, his vineyards, his olive-yards, his herds, his camels, his asses, his flocks. Here are no officers for state, none for sport, no master of the wardrobe, no master of the ceremonies, no master of the horse, no master of the hounds, but all for service, agreeable to the simplicity and plainness of those times. David was a great soldier, a great scholar, and a great prince, and yet a great husband of his estate, kept a great deal of ground in his own hand, and stocked it, not for pleasure, but for profit; for the king himself is served of the field, Ecc 5:9. Those magistrates that would have their subjects industrious must themselves be examples of industry and application to business. We find, however, that afterwards the poor of the land were thought good enough to be vine-dressers and husbandmen, Kg2 25:12. Now David put his great men to preside in these employments. 2. The attendants on the king's person. They were such as were eminent for wisdom, being designed for conversation. His uncle, who was a wise man and a scribe, not only well skilled in politics, but well read in the scriptures, was his counsellor, Ch1 27:32. Another, who no doubt excelled in learning and prudence, was tutor to his children. Ahithophel, a very cunning man, was his counsellor: but Hushai, an honest man, was his companion and confidant. It does not appear that he had many counsellors; but those he had were men of great abilities. Much of the wisdom of princes is seen in the choice of their ministry. But David, though he had all these trusty and well-beloved cousins and counsellors about him, preferred his Bible before them all. Psa 119:24, Thy testimonies are my delight and my counsellors.

Neither was the number put in the account - Joab did not return the whole number; probably the plague began before he had finished: or, he did not choose to give it in, as he had entered on this work with extreme reluctance; and he did not choose to tell the king how numerous they were.

Joab the son of Zeruiah began to number,.... By the order of David, but entirely against his own will, see Ch1 21:2,

but he finished not; the two tribes of Benjamin and Levi not being counted by him, Ch1 21:6.

because there fell wrath for it against Israel; the plague being broke forth before he had done numbering, which put a stop to it, Ch1 21:14.

neither was the number put in the account of the chronicles of David; that which was brought in by Joab, though imperfect, was not entered into the diary, journal, or annals which David ordered to be written of all memorable events and transactions in his reign; and which were afterwards carried on by the kings of Judah, often referred to in the preceding books; and this was done, not because of the imperfection of the account, but because David did not choose this sin of his should be transmitted to posterity, though it has been, notwithstanding this precaution of his.

neither was the number put in the account of the chronicles of King David--either because the undertaking was not completed, Levi and Benjamin not having been numbered (Ch1 21:6), or the full details in the hands of the enumerating officers were not reported to David, and, consequently, not registered in the public archives.

the chronicles--were the daily records or annals of the king's reign. No notice was taken of this census in the historical register, as from the public calamity with which it was associated it would have stood as a painful record of the divine judgment against the king and the nation.