So the king said to Joab and the commanders of the army, who were with him, "Go through all the tribes of Israel, from Dan to Beer-sheba, and take a census of the people, so that I may know how many there are." Joab reported to the king the number of those who had been recorded: in Israel there were eight hundred thousand soldiers able to draw the sword, and those of Judah were five hundred thousand.
Afterward, David was stricken to the heart because he had numbered the people. David said to the Lord, "I have sinned greatly in what I have done. But now, O Lord, I pray you, take away the guilt of your servant; for I have done very foolishly." When David rose in the morning, the word of the Lord came to the prophet Gad, David's seer, saying, "Go and say to David: Thus says the Lord: Three things I offer you; choose one of them, and I will do it to you." So Gad came to David and told him; he asked him, "Shall three years of famine come to you on your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days' pestilence in your land? Now consider, and decide what answer I shall return to the one who sent me." Then David said to Gad, "I am in great distress; let us fall into the hand of the Lord, for his mercy is great; but let me not fall into human hands."
So the Lord sent a pestilence on Israel from that morning until the appointed time; and seventy thousand of the people died, from Dan to Beer-sheba. But when the angel stretched out his hand toward Jerusalem to destroy it, the Lord relented concerning the evil, and said to the angel who was bringing destruction among the people, "It is enough; now stay your hand." The angel of the Lord was then by the threshing floor of Araunah the Jebusite. When David saw the angel who was destroying the people, he said to the Lord, "I alone have sinned, and I alone have doe wickedly; but these sheep, what have they done? Let your hand, I pray, be against me and against my father's house."
Happy the man whose offence is forgiven,
whose sin is remitted.
O happy the man to whom the Lord imputes no guilt,
in whose spirit is no guile. (R./)
But now I have acknowledged my sins,
my guilt I did not hide.
I said: 'I will confess my offence to the Lord.'
And you, Lord, have forgiven the guilt of my sin. (R./)
So let every good man pray to you in the time of need.
The floods of water may reach high
but him they shall not reach. (R./)
You are my hiding place, O Lord;
you save me from distress.
You surround me with cries of deliverance. (R./)
Jesus left that place and came to his hometown, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, "Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. Then Jesus said to them, "Prophets are not without honour, except in their hometown, and among their own kin, and in their own house." And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.
A nasty example of jealousy flares up in the gospel, when Jesus' own townspeople now find him "too much" for them. Why should he have more wisdom than any of them, they ask. And why should he be able to work miracles while they can not? Why is the Bible so severe on such "normal" faults as pride and jealousy? We take them for granted in ourselves and others, and presume they are as unavoidable as headaches or the common cold. We don't like to see others getting on too well, and leaving us in the shade. A painful but widespread truth underlies the saying that "No prophet is honoured in his native place." But jealousy hurts most the person who feels it, as in the case of Saul and David. Because his people cheered more loudly for young David, Saul was madly jealous of him; and like a man infected by a virus, Saul was destroyed by his own jealousy.
The people in the gospel who were most lost sight of were the people of Nazareth. Even Jesus could work no miracle there, apart from curing a few who were sick, so much did their lack of faith distress him, and made the rounds of the neighbouring villages instead. What a sad commentary on envy: Jesus made the rounds of the neighbouring villages while Nazareth was left behind in silence. Envy is an incurable diseaseâ€"so that "he could work no miracle there." Close to envy in its symptoms and effects is the fault of stubbornness. God tries in many ways to heal this disease: Whom the Lord loves, he disciplines: he scourges every child he receives. The cure for stubbornness is not to be found in suppression, anger and coercion.
Today's text from Samuel warns against an excessive desire to control others. It is not condemning a census of the people as such; the first part of the Book of Numbers records the results of another census, undertaken with God's blessing. It must have been David's motive that spoiled this census in God's eyes. Yet, as mentioned already, it was an understandable fault. Why shouldn't a ruler be proud of the nation he has built, and whom he intends to tax? Yet we see also how a census can lead to government control, heavier taxation and affluence at the top. The pestilence is halted by David's prayer, a prayer in which he accepts the blame and begs God to be merciful to the sheep of the flock, who have not done wrong. It is the bond of love and loyalty that brings the solution and that heals the disease.
People in Nazareth were slow to recognize the implications of the wisdom of Jesus and his power for good towards the sick and suffering. They should have recognised that God must be working through this man in a special way. Instead, they could not accept him; indeed, they despised him. He was too familiar to them; they knew his mother and his family. He was one of their own; he was too ordinary. He could not possibly be all that different to everyone else in Nazareth. It is a clear case of familiarity breeding contempt. The reading suggests that we can sometimes be slow to recognize the presence of God in the ordinary and the familiar. We don't have to go long distances, or come into contact with extraordinary phenomena to make contact with the wisdom and the power of God. It is all around us in the near and the familiar, in the humdrum and in the ordinary, if we have eyes to see and ears to hear. The gospel invites us to see the familiar and the ordinary with new eyes. The failure of the people of Nazareth to see in this way inhibited what Jesus could do among them. Our seeing in this way gives the Lord space to work among us in new ways.