1 Chronicles 21:15

Translation
King James Version
And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.
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KJV (with Strong's)
And God H430 sent H7971 an angel H4397 unto Jerusalem H3389 to destroy H7843 it: and as he was destroying H7843, the LORD H3068 beheld H7200, and he repented H5162 him of the evil H7451, and said H559 to the angel H4397 that destroyed H7843, It is enough H7227, stay H7503 now thine hand H3027. And the angel H4397 of the LORD H3068 stood H5975 by the threshingfloor H1637 of Ornan H771 the Jebusite H2983.
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Complete Jewish Bible
God also sent an angel to destroy Yerushalayim, but when he was about to carry out the destruction, ADONAI saw it and changed his mind about causing such distress; so he said to the destroying angel, "Enough! Now withdraw your hand."The angel of ADONAI was standing at the threshing-floor of Ornan the Y'vusi.
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Berean Standard Bible
Then God sent an angel to destroy Jerusalem, but as the angel was doing so, the LORD saw it and relented from the calamity, and He said to the angel who was destroying the people, “Enough! Withdraw your hand now!” At that time the angel of the LORD was standing by the threshing floor of Ornan the Jebusite.
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American Standard Version
And God sent an angel unto Jerusalem to destroy it: and as he was about to destroy, Jehovah beheld, and he repented him of the evil, and said to the destroying angel, It is enough; now stay thy hand. And the angel of Jehovah was standing by the threshing-floor of Ornan the Jebusite.
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World English Bible Messianic
God sent an angel to Jerusalem to destroy it. As he was about to destroy, the LORD saw, and he relented of the disaster, and said to the destroying angel, “It is enough; now stay your hand.” the LORD’s angel was standing by the threshing floor of Ornan the Jebusite.
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Geneva Bible (1599)
And God sent the Angel into Ierusalem to destroy it. And as he was destroying, the Lord behelde, and repented of the euill and sayde to the Angel that destroyed, It is nowe ynough, let thine hande cease. Then the Angel of the Lord stoode by the thresshing floore of Ornan the Iebusite.
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Young's Literal Translation
and God sendeth a messenger to Jerusalem to destroy it, and as he is destroying Jehovah hath seen, and is comforted concerning the evil, and saith to the messenger who is destroying, `Enough, now, cease thy hand.' And the messenger of Jehovah is standing by the threshing-floor of Ornan the Jebusite,
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See also
Genesis 6:6Exodus 32:14Matthew 23:37Matthew 23:38Jeremiah 26:18Mark 14:41Psalms 78:38
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David’s Census and God’s Punishment
David’s Census and God’s Punishment View full PDF

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In the KJVVerse 10,950 of 31,102

Study This Verse

SUMMARY

First Chronicles 21:15 captures a pivotal moment in the aftermath of King David's unauthorized census, illustrating the profound interplay of divine judgment and sovereign mercy. As a devastating plague, unleashed by God's righteous wrath, sweeps through Jerusalem, the Lord observes the destruction, relents from the full extent of His judgment, and issues a commanding halt to the destroying angel. This divine intervention occurs precisely at the threshingfloor of Ornan the Jebusite, a location destined to become the sacred site for atonement and the future Temple, thereby underscoring God's ultimate control, His compassion, and His provision for reconciliation even amidst the consequences of sin.

CONTEXT

  • Literary Context: This verse is deeply embedded within the narrative of King David's sin in conducting a census of Israel and Judah, an act that displeased the Lord, as explicitly stated in 1 Chronicles 21:1. The preceding verses detail God's judgment, offering David a choice of three severe punishments: famine, defeat by enemies, or a plague. David's profound decision to "fall into the hand of the LORD" rather than human hands (1 Chronicles 21:13) leads to a devastating plague that claims seventy thousand lives (1 Chronicles 21:14). Verse 15 marks the dramatic turning point, where divine compassion intercedes, halting the destruction and setting the stage for David's subsequent acts of repentance, sacrifice, and the ultimate selection of the Temple site, which forms a significant part of the Chronicler's theological agenda.
  • Historical & Cultural Context: In ancient Israel, a census was not inherently wrong, but its motivation was critical. If undertaken out of pride, reliance on military strength, or for unauthorized taxation/conscription rather than trust in God, it could be seen as an offense, as suggested by the parallel account in 2 Samuel 24. The concept of a "destroying angel" is a well-established motif in Old Testament narratives, signifying a divine agent commissioned to execute God's judgment, most notably seen in the Passover narrative (Exodus 12:23). Threshingfloors were typically open, elevated, and exposed areas where grain was separated from chaff, making them suitable for agricultural work but also, as demonstrated here, for significant public and divine encounters. The specific mention of "Ornan the Jebusite" is historically significant, indicating the continued presence of the pre-Israelite inhabitants of Jerusalem (Jebusites) even after David's conquest of the city, highlighting a period of coexistence and the peaceful acquisition of land for sacred purposes.
  • Key Themes: This verse profoundly encapsulates several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it powerfully asserts Divine Sovereignty; despite the angel's destructive power, it is God who ultimately controls the plague, commanding "It is enough, stay now thine hand." This demonstrates God's absolute authority over life, death, judgment, and salvation, emphasizing His control over all circumstances. Secondly, the verse highlights the tension and ultimate triumph of Divine Judgment and Mercy. While God's justice demands a response to sin, His profound mercy is vividly displayed as He relents from the full extent of His wrath, demonstrating His compassion even in the midst of severe judgment. This echoes the consistent biblical portrayal of God as "slow to anger and abounding in steadfast love," as found in Psalm 103:8. Thirdly, the verse introduces the profound Significance of Place. The angel stopping precisely at "the threshingfloor of Ornan the Jebusite" is not arbitrary. This location, historically identified with Mount Moriah, would later become the site where David offered sacrifices to stop the plague (1 Chronicles 21:26), and subsequently, the sacred ground for the construction of the First Temple by Solomon (2 Chronicles 3:1). This foreshadows the centrality of atonement, worship, and God's dwelling among His people in His redemptive plan.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Repented (Hebrew, nâcham', H5162): The Hebrew verb נָחַם (nâcham) signifies a deep emotional response, often translated as "to sigh," "to be sorry," "to comfort," or "to relent." When applied to God, as in this context, it does not imply a change in God's perfect character, moral nature, or a recognition of a mistake. Rather, it denotes a change in His expressed intention or course of action concerning a threatened judgment, often in response to human repentance, intercession, or simply His own compassionate nature. Here, it beautifully portrays God's profound mercy in relenting from the full execution of His righteous anger, choosing to limit the destruction.
  • Angel (Hebrew, mălʼâk', H4397): The Hebrew word מַלְאָךְ (mălʼâk) literally means "messenger" or "deputy." While it can refer to human envoys, in this context, it unequivocally designates a divine, supernatural being, an agent of God's will. The angel here functions as an instrument of divine judgment, specifically a "destroying angel," highlighting the awesome and sometimes terrifying power wielded by God's heavenly hosts in executing His decrees. Its presence underscores the directness of God's intervention in human affairs, whether for judgment or deliverance.
  • Threshingfloor (Hebrew, gôren', H1637): A גֹּרֶן (gôren) was a flat, open area, typically on elevated ground, used for the process of threshing grain—separating the edible grain from the inedible chaff. It was a common, utilitarian feature of ancient agricultural life. However, its mention here transcends the mundane; it becomes a consecrated space by divine intervention. The fact that the angel stops specifically at Ornan's threshingfloor elevates this ordinary location to a place of profound theological importance, foreshadowing its future role as the site of the Temple and thus the central place of worship and atonement for Israel.

Verse Breakdown

  • "And God sent an angel unto Jerusalem to destroy it": This opening clause immediately establishes the divine origin of the judgment and its specific, targeted focus: Jerusalem, the capital city and symbolic heart of the nation, now facing the direct consequences of David's sin. The "angel" is not an independent agent but God's direct instrument, highlighting the severity and divine authority behind the unfolding wrath.
  • "and as he was destroying, the LORD beheld, and he repented him of the evil": This is the theological pivot of the verse. As the angel diligently carries out its destructive mission, the Lord (Yahweh), the covenant God of Israel, actively observes the suffering and devastation. The phrase "the LORD beheld" emphasizes God's attentive awareness and compassionate engagement with human events. His "repenting him of the evil" signifies His compassionate relenting from the full extent of the judgment. This is not a sign of divine error, but rather God's sovereign choice to limit His wrath, demonstrating His profound mercy, possibly in response to David's earlier repentance and intercession (though the immediate context focuses on God's internal decision).
  • "and said to the angel that destroyed, It is enough, stay now thine hand": This is a direct, absolute, and authoritative divine command, showcasing God's complete control over His agents and His judgment. The simple, powerful declaration "It is enough" signals the immediate cessation of the plague, marking the divinely ordained limit of God's wrath and the triumph of His mercy. It underscores that even in judgment, God's ultimate desire is not annihilation but rather a path toward reconciliation and restoration.
  • "And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite": This final clause provides the precise geographical and historically significant location where the plague was halted. The specific mention of "Ornan the Jebusite" and his "threshingfloor" is crucial, transforming an ordinary agricultural site into a divinely chosen space. This place, where judgment ends, is divinely designated as the very ground upon which the path to atonement and future worship will begin, linking this moment of divine mercy directly to the establishment of the central sanctuary in Israel.

Literary Devices

The verse masterfully employs several significant literary devices to convey its profound theological message. Anthropomorphism is evident in the description of "the LORD beheld, and he repented him of the evil," attributing human-like actions and emotions (seeing, relenting) to God. This device is used not to diminish God's transcendence but to make His active engagement and compassionate response to the unfolding tragedy relatable and understandable to human readers. The "angel" functions as a powerful Symbolism of divine judgment and wrath, a visible, tangible manifestation of God's righteous anger against sin. Conversely, the angel's immediate cessation of destruction at God's command symbolizes God's ultimate mercy, control, and sovereignty over the instruments of His judgment. Most significantly, the stopping of the angel at "the threshingfloor of Ornan the Jebusite" serves as potent Foreshadowing. This seemingly mundane location is subtly elevated to a place of profound future significance, hinting at its destiny as the site of David's altar, the stopping of the plague, and eventually, the construction of Solomon's Temple. This brilliant narrative technique links divine judgment and mercy inextricably to the necessity of atonement and the sacred space for worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Chronicles 21:15 is a profound theological statement on the very nature of God, revealing His justice and His mercy in powerful, harmonious tandem. It demonstrates unequivocally that while sin incurs divine judgment and brings devastating consequences, God's compassion is ultimately greater, leading Him to limit destruction and graciously provide a path for reconciliation. The dramatic stopping of the plague at a specific, divinely designated location, which then becomes the sacred site of sacrifice and the future Temple, underscores the enduring biblical principle that atonement is absolutely necessary to bridge the chasm created by sin, and, crucially, that God Himself provides the means for this reconciliation. This pivotal event thus serves as a foundational narrative for understanding the necessity of sacrifice, the establishment of sacred space for worship, and the ongoing provision of forgiveness in Israel's history.

REFLECTION AND APPLICATION

The dramatic scene at Ornan's threshingfloor offers a profound spiritual lesson that resonates deeply with the human experience: even in the midst of severe consequences for our actions and the painful realities of divine judgment, God's mercy is a constant, powerful, and ultimately triumphant force. David's sin, though personal, brought widespread suffering upon his people, yet God, in His boundless compassion, intervened to halt the destruction. This narrative powerfully reminds us that while sin has real and often painful repercussions, our God is not eager to destroy but is eternally "slow to anger and abounding in steadfast love" (Psalm 103:8). The stopping of the angel at a specific, divinely chosen place, which subsequently became the site of atonement, points to the enduring truth that God always provides a way back to Him, a designated place where reconciliation can occur. For us today, this place is not a physical threshingfloor or a stone altar, but the spiritual reality of repentance and faith in the complete and sufficient atoning work of Jesus Christ. This verse profoundly encourages us to humbly acknowledge our sins, trust implicitly in God's boundless mercy, and eagerly seek His provision for forgiveness, knowing with certainty that He desires to turn away from wrath and restore us to a vibrant, living fellowship with Him.

Questions for Reflection

  • How does God's act of "repenting" in this verse deepen your understanding of His character, particularly His mercy and sovereignty in the face of judgment?
  • In what specific ways does the stopping of the plague at Ornan's threshingfloor foreshadow the ultimate and perfect solution to sin and judgment found in Christ?
  • Considering the ripple effects of David's leadership choice and the ensuing plague, what does this passage teach us about the profound impact of individual and corporate sin, and what is our responsibility in light of this truth?

FAQ

Why did God "repent" if He is unchanging?

Answer: The Hebrew word נָחַם (nâcham), translated as "repented" in this context, when applied to God, does not imply a change in His perfect, immutable character or a realization of a mistake on His part. Instead, it signifies a change in His expressed intention or His course of action in response to a change in circumstances or, often, in response to the repentance and intercession of His people. God's ultimate purposes, His moral character, and His eternal decrees remain constant, but His dynamic interaction with humanity allows for His compassionate response to human conditions. Here, His "relenting" from the full extent of the plague demonstrates His profound compassion and willingness to show mercy, perhaps in response to David's earlier repentance and intercession (as seen in 1 Chronicles 21:8-13). It highlights God's sovereign freedom to respond mercifully, even after pronouncing judgment, aligning perfectly with His revealed character as a God who is "gracious and compassionate, slow to anger and abounding in love" (Psalm 145:8).

CHRIST-CENTERED FULFILLMENT

The dramatic and pivotal scene at Ornan's threshingfloor, where the destroying angel is halted by divine command, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as God's mercy intervened to stop the plague through an angelic messenger and a future site of sacrifice, so too did God's ultimate and perfect mercy intervene for all humanity through His beloved Son. Jesus is the true and perfect sacrifice, the Lamb of God who takes away the sin of the world, whose once-for-all death on the cross definitively appeased God's righteous wrath against sin. He is the ultimate "threshingfloor," the sacred ground where divine judgment was fully borne and where eternal reconciliation was achieved for all who believe. Through His atoning work, the "destroying angel" of sin and death is forever disarmed, and those who believe in Him are spared from eternal destruction. Furthermore, just as the threshingfloor became the very site of the Temple, the dwelling place of God's presence, Jesus declared Himself the true Temple (John 2:19-21), the ultimate dwelling place of God among humanity, through whom we now have direct, unhindered access to the Father. He is the one who, by His finished work on the cross, cries "It is enough!" over the penalty of sin, ushering in an era of boundless grace and new life for all who trust in His perfect and complete sacrifice (Hebrews 9:26).

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Commentary on 1 Chronicles 21 verses 7–17

David is here under the rod for numbering the people, that rod of correction which drives out the foolishness that is bound up in the heart, the foolishness of pride. Let us briefly observe,

I. How he was corrected. If God's dearest children do amiss, they must expect to smart for it. 1. He is given to understand that God is displeased; and that it is no small uneasiness to so good a man as David, Ch1 21:7. God takes notice of, and is displeased with, the sins of his people; and no sin is more displeasing to him than pride of heart: nor is anything more humbling, and grieving, and mortifying to a gracious soul, than to see itself under God's displeasure. 2. He is put to his choice whether he will be punished by war, famine, or pestilence; for punished he must be, and by one of these. Thus, for his further humiliation, he is put into a strait, a great strait, and has the terror of all the three judgments impressed upon his mind, no doubt to his great amazement, while he is considering which he shall choose. 3. He hears of 70,000 of his subjects who in a few hours were struck dead by the pestilence, Ch1 21:14. He was proud of the multitude of his people, but divine Justice took a course to make them fewer. Justly is that taken from us, weakened, or embittered to us, which we are proud of. David must have the people numbered: Bring me the number of them, says he, that I may know it. But now God numbers them after another manner, numbers to the sword, Isa 65:12. And David had another number of them brought, more to his confusion than was to his satisfaction, namely, the number of the slain - a black bill of mortality, which is a drawback to his muster-roll. 4. He sees the destroying angel, with his sword drawn against Jerusalem, Ch1 21:16. This could not but be very terrible to him, as it was a visible indication of the anger of Heaven, and threatened the utter destruction of that beloved city. Pestilences make the greatest devastations in the most populous places. The sight of an angel, though coming peaceably and on a friendly errand, has made even mighty men to tremble; how dreadful then must this sight be of an angel with a drawn sword in his hand, a flaming sword, like that of the cherubim, which turned every way to keep the way of the tree of life! While we lie under the wrath of God the holy angels are armed against us, though we see them not as David did.

II. How he bore the correction. 1. He made a very penitent confession of his sin, and prayed earnestly for the pardon of it, Ch1 21:8. Now he owned that he had sinned, had sinned greatly, had done foolishly, very foolishly; and he entreated that, however he might be corrected for it, the iniquity of it might be done away. 2. He accepted the punishment of his iniquity: "Let thy hand be on me, and on my father's house, Ch1 21:17. I submit to the rod, only let me be the sufferer, for I am the sinner; mine is the guilty head at which the sword should be pointed." 3. He cast himself upon the mercy of God (though he knew he was angry with him) and did not entertain any hard thoughts of him. However it be, Let us fall into the hands of the Lord, for his mercies are great, Ch1 21:13. Good men, even when God frowns upon them, think well of him. Though he slay me, yet will I trust in him. 4. He expressed a very tender concern for the people, and it went to his heart to see them plagued for his transgression: These sheep, what have they done?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–17. Public domain.
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Richard ChallonerAD 1781
Ornan: Otherwise Areuna.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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