서론
無題
日本語
英語原文
Absalom's name signifies "the peace of his father," yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David's house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom's rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people's affections, 2Sa 15:1-6. II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there, 2Sa 15:7-12. III. The notice brought of this to David, and his flight from Jerusalem thereupon, 2Sa 15:13-18. In his flight we are told, 1. What passed between him and Ittai, 2Sa 15:19-22. 2. The concern of the country for him, 2Sa 15:23. 3. His conference with Zadok, 2Sa 15:24-29. 4. His tears and prayers upon this occasion, 2Sa 15:30-31. 5. Matters concerted by him with Hushai, 2Sa 15:32-37. Now the word of God was fulfilled, that he would "raise up evil against him out of his own house," 2Sa 12:11.
1-6
Absalom's Ambition (1027 BC)
日本語
アブサロムの野心（紀元前1027年）
¹ この後、アブサロムは戦車と馬と、自分の前を走る五十人を備えた。
² アブサロムは朝早く起きて、門の道のそばに立った。争いがあって王のさばきを求めて来る者がいると、アブサロムは彼を呼んで言った。「あなたはどこの町の人ですか。」彼は言った。「しもべはイスラエルの部族のひとりの者です。」
³ アブサロムは彼に言った。「見なさい、あなたの訴えは正しく、理にかなっている。しかし王からこれを聞くために任じられた者はいない。」
⁴ アブサロムはさらに言った。「ああ、私がこの地のさばきつかさであったら。訴えや件を持つ者がみな私のところに来て、私が彼に正義を行うことができたのに。」
⁵ だれかが近づいて彼におじぎをしようとすると、アブサロムは手を伸ばしてその者を捕らえ、口づけした。
⁶ アブサロムはこのように、王のさばきを求めて来る全イスラエルに対して行った。こうしてアブサロムはイスラエルの人々の心を盗んだ。
アブサロムは宮廷での自分の席に戻るや否や、王座に就くことを目指す。患難の下でへりくだらなかった彼は、それが過ぎた時、耐え難いほど高慢になった。そして王の子という誉れとその後継者の展望に満足できず、今すぐ王でなければならない。彼の母は王の娘であった。おそらくそれに彼は誇り、エッサイの子にすぎない父を軽蔑した。彼女は異邦の王の娘であり、それが彼をイスラエルの平和にいっそう関心を持たせなかった。その結婚のこの不幸な結果において、ダビデは不信者と不等なくくびきを共にしたことの報いを受けた。アブサロムが王の寵愛に戻された時、もし感謝の思いがあったなら、父に仕え、彼を安らかにする方法を考えたでろう。しかし逆に、彼は民の心を父から盗むことによって、彼を覆す方法を企む。二つのことが人を民の尊敬に推す。偉大さと善良さである。
I. アブサロムは偉大に見える（2Sa 15:1）。彼はゲシュルの王から（イスラエルの王には許されなかった）馬を増やすことを学んだ。それは彼を望ましく見せた。一方、ラバに乗る父は軽蔑すべきに見えた。民は国々のような王を求めた。そしてアブサロムはそのような者になろうとする。エルサレムで見られなかったほどの華やかさと壮麗さで現れる。サムエルはこれが王の習わしになることを予告した。戦車と騎兵を持ち、ある者はその戦車の前を走る（1Sa 8:11）。これがアブサロムの習わしである。彼の前を走る五十人の徒歩の者（豪華な制服を着ていたと推測できる）が、彼の接近を知らせることは、彼の高慢と民の愚かな好みを大いに満足させた。ダビデはこの行列が単にその宮廷を飾るために意図されたと思い、見て見ぬふりをする。子らの高慢な気質を甘やかす親は、自分が何をしているかを知らない。なぜなら私は、ほかのいかなる欲よりも、高慢によって破滅した若い人を多く見たからである。
II. アブサロムはまた非常に善良に見せようとする。しかし非常に悪い企みで。もしそこで彼が良い子であり良い臣下であることを証明し、父の大義に仕えることに身を置いていたなら、彼は現在の義務を果たし、父の死後の未来の誉れにふさわしいことを示したであろう。よく従うことを知る者はよく治めることを知る。しかし彼がいかに良いさばきつかさ、良い王になるかを示すことは、自分と他者を欺くことにすぎない。自分の席で善良である者が真に善良であり、他者の席でいかに善良でありたいかを装う者ではない。しかし私たちがアブサロムに見出す善良さはこれだけである。
1. 彼は自分がイスラエルのさばきつかさであったらと願う（2Sa 15:4）。彼は望むだけの華やかさと楽しみを持ち、だれよりも偉大に、安らかに暮らしていた。しかしこれで彼は満足しない。権力も持たなければ。*ああ、私がイスラエルのさばきつかさであったら。*自らが殺人で死刑にさばかれるべき者が、他者をさばくことをねらう厚かましさ。私たちはアブサロムの知恵、徳、律法の学識について読まない。また正義への愛の証明も与えなかった。むしろ反対であった。それなのに彼はさばきつかさであったらと願う。注意せよ、昇進を最も野心する者は通常それに最も不適である。最も資格のある者が最も謙虚で自己疑いであり、ああ、私がイスラエルのさばきつかさであったらと言うのはアブサロムの霊にすぎない。
2. 彼はその願いを成就するために非常に悪い道を取る。もし彼が謙虚に父に正義の行政に用いるよう願い、それにふさわしいよう準備するよう努めたなら（Ex 18:21の規則に従い）、次に空くさばきつかさの地位を確実に得たであろう。しかしそれは彼の高慢な霊には低すぎる地位である。王である父に従属することは彼にはふさわしくない。彼は最高でなければならない、さもなくば無である。彼はすべての訴えを持つ者が彼のところに来るようなさばきつかさでありたい。すべての訴えにおいて、すべての者の上に君臨しなければならない。それがどれほどの疲労であるかをほとんど考えない。モーセ自身もそれに耐えられなかった。これほど多くを、これほど非常に多くを握りしめる者が、権力とは何であるかを知らない。彼がねらう権力を得るために、彼は民の心に注ぎ込もうと努める。
(1.) 現在の行政に対する悪い評価。まるで王国の事が全く顧みられず、その配慮がなされないかのように。彼は評議会に用事のあるすべての者を自分の周りに集め、その用事は何かを尋ねた。[1.] 軽く一般的な調査の上で、その訴えを正しいと宣告した。*あなたの訴えは正しい。*一方だけを聞いて宣告を下すとは、まさにさばきつかさにふさわしい男である！自らが物語る時には、良い色をつけられない悪い訴えを持つ者は実に悪い。しかし[2.] 彼は王座に訴えるのは無駄であると彼らに告げた。*王からこれを聞くために任じられた者はいない。王自身は老いて業務を過ぎ、あるいは信心にふけりすぎて業務に心を向けない。その子らは快楽にふけり、長官の名を持っても委ねられた事に配慮しない。*彼はさらに、彼が追放され閉じ込められていた間にどれほど彼が求められていたか、その追放によって公共がどれほど損害を受けたかをほのめかすようである。彼の父がサウルの治世で真実に言ったこと（Ps 75:3）を、彼は偽って言う。*地とそのすべての住民は溶け去った。*私がその柱を支えなければ、すべては破滅と滅びに行く。すべての訴える者が、アブサロムが副王や大法官でなければ、正義がなされることはないと信じさせられる。騒乱を好み、党派的で、野心ある者のやり方は、その下にある政府をそしることである。彼らは強情で、自分勝手であり、栄光ある者を恐れずに悪く語る（2Pe 2:10）。最も良い王であるダビデ自身でさえ、その行政とともに、最悪の非難を免れなかった。簒奪をねらう者は不満を叫び、それを正すことしか設計しないふりをする。ここでのアブサロムのように。
(2.) 自らの支配への適性についての良い評価。民が「ああ、アブサロムがさばきつかさであったら」（彼らは変化を望む傾向がある）と言うように、彼は自らを彼らに推す。[1.] 非常に勤勉として。彼は早く起き、王の他の子らが起きる前に公に現れ、裁判所が開かれる門の道のそばに立った。正義がなされ、公の事が処理されるのを見ることに大いに関心ある者のように。[2.] 非常に探究的で詮索好きとして。だれのケースにも親しくなりたいと望んで。彼はさばきを求めて来る者がどこの町の人か知りたがった。王国の各部分とその状態について自らを知らせるために（2Sa 15:2）。[3.] 非常に親しみやすく謙虚として。もしイスラエル人が彼におじぎをしようとすれば、彼はその者を捕らえ、友人として抱きしめた。彼の心がルシファーのように高慢であったのに、これほどへりくだった振る舞いの者はいなかった。野心的な計画はしばしば謙遜の様子によって進められる（Col 2:23）。彼は親しみやすく丁寧であることが偉大さにどれほどの優雅さをもたらすか、それが一般の人々にどれほど勝つかを知っていた。もし彼がそれに真実であったなら、それは彼の誉れであった。しかし彼らを裏切るために彼らにへつらうことは忌まわしい偽善であった。彼はうずくまり、へりくだって、彼らを網に引き込む（Ps 10:9,10）。
英語原文
Absalom's Ambition (1027 BC)
¹ And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.
² And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.
³ And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.
⁴ Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
⁵ And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.
⁶ And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
Absalom is no sooner restored to his place at court than he aims to be in the throne. He that was unhumbled under his troubles became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that perhaps he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbeliever. When Absalom was restored to the king's favour, if he had had any sense of gratitude, he would have studied how to oblige his father, and make him easy; but, on the contrary, he meditates how to undermine him, by stealing the hearts of the people from him. Two things recommend a man to popular esteem—greatness and goodness.
I. Absalom looks great, 2Sa 15:1. He had learned of the king of Geshur (what was not allowed to the kings of Israel) to multiply horses, which made him look desirable, while his father, on his mule, looked despicable. The people desired a king like the nations; and such a one Absalom will be, appearing in pomp and magnificence, above what had been seen in Jerusalem. Samuel had foretold that this would be the manner of the king: He shall have chariots and horsemen, and some shall run before his chariots (1Sa 8:11); and this is Absalom's manner. Fifty footmen (in rich liveries we may suppose) running before him, to give notice of his approach, would highly gratify his pride and the people's foolish fancy. David thinks that this parade is designed only to grace his court, and connives at it. Those parents know not what they do who indulge a proud humour in their children; for I have seen more young people ruined by pride than by any one lust whatsoever.
II. Absalom will seem very good too, but with a very bad design. Had he proved himself a good son and a good subject, and set himself to serve his father's interest, he would have done his present duty, and shown himself worthy of future honours, after his father's death. Those that know how to obey well know how to rule. But to show how good a judge and how good a king he will be is but to deceive himself and others. Those are good indeed that are good in their own place, not that pretend how good they would be in other people's places. But this is all the goodness we find in Absalom.
1. He wishes that he were a judge in Israel, 2Sa 15:4. He had all the pomp and all the pleasure he could wish, lived as great and in as much ease as any man could; yet this will not content him, unless he have power too: O that I were a judge in Israel! He that should himself have been judged to death for murder has the impudence to aim at being a judge of others. We read not of Absalom's wisdom, virtue, or learning in the laws, nor had he given any proofs of his love to justice, but the contrary; yet he wishes he were judge. Note, Those are commonly most ambitious of preferment that are least fit for it; the best qualified are the most modest and self-diffident, while it is no better than the spirit of an Absalom that says, O that I were a judge in Israel!
2. He takes a very bad course for the accomplishing of his wish. Had he humbly petitioned his father to employ him in the administration of justice, and studied to qualify himself for it (according to the rule, Ex 18:21), no doubt he would have been sure of the next judge's place that fell; but this is too mean a post for his proud spirit. It is below him to be subordinate, though to the king his father; he must be supreme or nothing. He wants to be such a judge that every man who has any cause shall come to him: in all causes, and over all persons, he must preside, little thinking what a fatigue this would be to have every man come to him. Moses himself could not bear it. Those know not what power is that grasp at so much, so very much. To gain the power he aims at, he endeavours to instil into the people's minds,
(1.) A bad opinion of the present administration, as if the affairs of the kingdom were altogether neglected, and no care taken about them. He got round him all he could that had business at the council-board, enquired what their business was; and, [1.] Upon a slight and general enquiry into their cause, he pronounced it good: Thy matters are right. A fit man indeed to be a judge, who would give judgment upon hearing one side only! For he has a bad cause indeed that cannot put a good colour upon it, when he himself has the telling of the story. But, [2.] He told them that it was to no purpose to appeal to the throne: "There is no man deputed of the king to hear thee. The king is himself old, and past business, or so taken up with his devotions that he never minds business; his sons are so addicted to their pleasures that, though they have the name of chief rulers, they take no care of the affairs committed to them." He further seems to insinuate what a great want there was of him while he was banished and confined, and how much the public suffered by his exile; what his father said truly in Saul's reign (Ps 75:3) he says falsely: The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear up the pillars of it. Every appellant shall be made to believe that he will never have justice done him, unless Absalom be viceroy or lord-justice. It is the way of turbulent, factious, aspiring men, to reproach the government they are under. Presumptuous are they, self-willed, and not afraid to speak evil of dignities, 2Pe 2:10. Even David himself, the best of kings, and his administration, could not escape the worst of censures. Those that aim to usurp cry out of grievances, and pretend to design nothing but the redress of them: as Absalom here.
(2.) A good opinion of his own fitness to rule. That the people might say, "O that Absalom were a judge!" (and they are apt enough to desire changes), he recommends himself to them, [1.] As very diligent. He rose up early, and appeared in public before the rest of the king's sons were stirring, and he stood beside the way of the gate, where the courts of judgment sat, as one mightily concerned to see justice done and public business despatched. [2.] As very inquisitive and prying, and desirous to be acquainted with every one's case. He would know of what city every one was that came for judgment, that he might inform himself concerning every part of the kingdom and the state of it, 2Sa 15:2. [3.] As very familiar and humble. If any Israelite offered to do obeisance to him he took him and embraced him as a friend. No man's conduct could be more condescending, while his heart was as proud as Lucifer's. Ambitious projects are often carried on by a show of humility, Col 2:23. He knew what a grace it puts upon greatness to be affable and courteous, and how much it wins upon common people: had he been sincere in it, it would have been his praise; but to fawn upon the people that he might betray them was abominable hypocrisy. He croucheth, and humbleth himself, to draw them into his net, Ps 10:9,10.
7-12
Absalom's Rebellion (1023 BC)
日本語
アブサロムの反逆（紀元前1023年）
⁷ 四十年の後、アブサロムは王に言った。「どうぞ私を行かせ、私が主に誓った誓いを、ヘブロンで果たさせてください。」
⁸ あなたのしもべはアラムのゴシュルにいた時に誓いを立てました。『もし主が本当に私を再びエルサレムに連れて来られるなら、私は主に仕えよう』と。」
⁹ 王は彼に言った。「平和のうちに行きなさい。」こうして彼は立ち上がり、ヘブロンに行った。
¹⁰ しかしアブサロムはイスラエルのすべての部族の間に密偵を遣わして言った。「あなたがたがラッパの音を聞くとすぐ、『アブサロムがヘブロンで王となった』と言わなければならない。」
¹¹ エルサレムから二百人がアブサロムと共に行った。彼らは招かれた者で、その無邪気さのうちに行き、何も知らなかった。
¹² アブサロムはダビデの顧問、ギロ人アヒトフェルをその町ギロから、いけにえをささげる間に遣わした。陰謀は強くなった。民がアブサロムと共に絶えず増し加わったからである。
ここにアブサロムの反逆の勃発があり、彼が長く企てていたもの。四十年の後と語られる（2Sa 15:7）。しかし何時から数えるかは告げられない。ダビデがその治世を始めた時からでない。そうすれば彼の生涯の最後の年に当たり、それはありそうにない。むしろサムエルによる最初の油注ぎの七年前からか、あるいは（私はそう思うが）民が王を求め、政府が最初に王制に変わった時からで、それはダビデが治め始める約十年前であったかもしれない。それから数えるのがふさわしい。同じく休まない霊が未だ働き、未だ彼らは変化に与えられたことを示すために。今新しい模様に夢中であったように、当時は新しい人に夢中であった。こうしてダビデの治世の第三十年頃に起こった。アブサロムの計画が今や実行に熟し、
I. 彼がその党派の集合場所として選んだのはヘブロンであった。彼が生まれ、その父が治めを始め、数年間続けた所。それはその主張にいくらかの利点を与えるであろう。だれもがヘブロンが王の町であることを知っていた。そしてそれはユダの割り当て地の中心にあり、おそらくその部族で彼の利害が強いと思った。
II. 彼がそこへ行き、その友人たちをそこに招くための口実は、その追放の間に立てた誓いの成就として、神にいけにえをささげることであった（2Sa 15:7,8）。彼がそのような誓いを立てたかどうか、疑うに十分な理由がある。彼がそれほど宗教的であったとは現れない。しかし殺人と反逆に躊躇しない者が、その目的のために嘘をつくことを良心としないであろう。もし彼がそのような誓いを立てたと言えば、だれも反証できなかった。この口実の下に、1. 彼は父からヘブロンに行く許しを得た。ダビデは、その子が追放の中で、父の町であるだけでなく生ける神の町であるエルサレムに帰ることをこれほど望んでいること、神を見上げて連れ戻されることを、連れ戻されるならこれまで怠っていた主に仕えようと誓ったこと、そして今連れ戻されて、その誓いを思い出し、それを果たそうと決心したことを聞いて大いに喜んだであろう。もしそれをシオンやギブオンよりもヘブロンでするのがふさわしいと思うなら、この良い王は事自体にこれほど満足して、その場所の選択に反対しない。親切な親がその子について最善を信じようとどれほど望み、最もわずかな良いしるしにおいて、不順であった者でさえ悔い改め、改心するであろうと望むかを見よ。しかし良い親の軽信につけ込み、宗教の見せかけで親を欺くことが、子にとってどれほど容易か。依然として彼らは以前のままであるのに！ダビデはアブサロムが主に仕えることに傾くと聞いて大いに喜び、それゆえ容易に彼にヘブロンに行き、荘厳にそこへ行く許しを与えた。2. 彼は多くの真面目でしっかりした市民に彼と共に行くことを得た（2Sa 15:11）。二百人が行った。おそらくエルサレムの主要な人々で、彼がそのいけにえの上の盛宴に加わるよう招いた者。彼らは無邪気さのうちに行き、アブサロムがこの旅に何か悪い計略を持つとは少しも疑わなかった。彼は彼らをその計画に誘い込むことが無駄であることを知っていた。彼らはダビデに侵されず堅実であった。しかし彼は彼らに同行させ、一般の民が彼らが彼の利害にあると思い、ダビデがその最良の友人の何人かに見捨てられたと思うように。注意せよ、非常に良い人と非常に良い事が、悪い行ないに色をつけるために、計略を企てる者によって用いられることは新しいことではない。宗教が騎馬兵の隠れ蓑とされ、いけにえが扇動と簒奪への蹄鉄掛けの道具とされる時、これらのアブサロムの従者のようないくつかの宗教に好意を持つ者が、その虚偽に欺かれ、心では忌むものをその名において支持するために引き入れられることは驚くべきことではない。サタンの深さを知らなかったので。
III. 彼が立てた計画は、合図の上にイスラエルのすべての部族にわたって自分を王として宣言させることであった（2Sa 15:10）。密偵が送られ、どの国でも満足と喜びの歓呼と共にその通知を受け、民にその知らせが非常に真実で非常に良いことを信じさせ、新しい王のために武器を取ることに皆関与すると。*「アブサロムがヘブロンで王となった」*という宣言の突然の広まりにより、ある者はダビデが死んだと結論し、他の者は彼が譲位したと思う。こうして秘密を知る者は、アブサロムのために現れ、その援助に来る多くを引き入れる。もしそれを正しく理解していたなら、その考えを忌んだであろうが、引き入れられれば彼につく。野心ある者がその目的を達成するために用いる策略を見よ。そして国事においても、宗教の事においても、すべての霊を信じることに先走らず、霊をためそう。
IV. 彼がこの事柄において特に求め、頼りにしたのはアヒトフェルであった。政治的な思慮ある人であり、明確な頭と広い思考の持ち主であり、ダビデの顧問、その導き手とその知人であった（Ps 55:13）。親しい友、彼が信頼し、そのパンを食べた者（Ps 41:9）。しかしダビデの彼に対する、あるいは彼のダビデに対する何らかの不快から、彼は追放されるか公務から退き、国で私的に暮らしていた。ダビデのような良い原理の人と、アヒトフェルのような腐った原理の人が長く合意できるだろうか。アブサロムが王国全体でこれほどの政治家でありながら、現在の内閣に反感を持つ者以上にふさわしい道具を見つけられなかった。アブサロムがその偽りの誓いの成就としていけにえをささげている間に、彼はこの人を遣わした。その心が野心の計画にあったため、その献身を終えるのを待てなかった。それがすべてにおける彼の目指すものを示し、長いいけにえは口実にすぎなかった。
V. 彼に加わった党派はついにかなりなものとなった。民がアブサロムと共に絶えず増し加わり、陰謀を強く恐るべきものとした。彼がほめ、愛撫した（彼の案件を正しく良いと宣言し、特にその後で訴えが彼に不利にいったなら）すべての者が、自ら来るだけでなく、彼のためにできる限りの利害を作った。それで彼は数において不足しなかった。多数は衡平を判断する確かな規則ではない。全世界は獣に驚き嘆いた。アブサロムがこの計画を単にその野心と支配への執着の絶頂において立てたのか、あるいはそこに父への悪意とその追放と監禁への復讐（この罰が彼の値するよりはるかに少なかったにもかかわらず）もなかったかは現れない。しかし一般に、王冠をねらう者はそれを戴く者の首をねらう。
英語原文
Absalom's Rebellion (1023 BC)
⁷ And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
⁸ For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.
⁹ And the king said unto him, Go in peace. So he arose, and went to Hebron.
¹⁰ But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.
¹¹ And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing.
¹² And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, 2Sa 15:7. But whence it is to be dated we are not told; not from David's beginning his reign, for then it would fall in the last year of his life, which is not probable; but either from his first anointing by Samuel seven years before, or rather (I think) from the people's desiring a king, and the first change of the government into a monarchy, which might be about ten years before David began to reign; it is fitly dated thence, to show that the same restless spirit was still working, and still they were given to change: as fond now of a new man as then of a new model. So it fell about the thirtieth year of David's reign. Absalom's plot being now ripe for execution,
I. The place he chose for the rendezvous of his party was Hebron, the place where he was born and where his father began his reign and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah's lot, in which tribe, probably, he thought his interest strong.
II. The pretence he had both to go thither and to invite his friends to him there was to offer a sacrifice to God, in performance of a vow he had made during his banishment, 2Sa 15:7,8. We have cause enough to suspect that he had not made any such vow; it does not appear that he was so religiously inclined. But he that stuck not at murder and treason would not make conscience of a lie to serve his purpose. If he said he had made such a vow, nobody could disprove him. Under this pretence, 1. He got leave of his father to go to Hebron. David would be well pleased to hear that his son, in his exile, was so desirous to return to Jerusalem, not only his father's city, but the city of the living God,—that he looked up to God, to bring him back,—that he had vowed, if he were brought back, to serve the Lord, whose service he had hitherto neglected,—and that now, being brought back, he remembered his vow, and resolved to perform it. If he think fit to do it in Hebron, rather than in Sion or Gibeon, the good king is so well pleased with the thing itself that he will not object against his choice of the place. See how willing tender parents are to believe the best concerning their children, and, upon the least indication of good, to hope, even concerning those that have been untoward, that they will repent and reform. But how easy is it for children to take advantage of their good parents' credulity, and to impose upon them with the show of religion, while still they are what they were! David was overjoyed to hear that Absalom inclined to serve the Lord, and therefore readily gave him leave to go to Hebron, and to go thither with solemnity. 2. He got a good number of sober substantial citizens to go along with him, 2Sa 15:11. There went 200 men, probably of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in this journey. He knew that it was to no purpose to tempt them in to his plot: they were inviolably firm to David. But he drew them in to accompany him, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for very good men, and very good things, to be made use of by designing men to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing-horn, to sedition and usurpation it is not to be wondered at if some that were well affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan.
III. The project he laid was to get himself proclaimed king throughout all the tribes of Israel upon a signal given, 2Sa 15:10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that the news was both very true and very good, and that they were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, "Absalom reigns in Hebron," some would conclude that David was dead, others that he had resigned: and thus those that were in the secret would draw in many to appear for Absalom, and to come into his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits.
IV. The person he especially courted and relied upon in this affair was Ahithophel, a politic thinking man, and one that had a clear head and a great compass of thought, that had been David's counsellor, his guide and his acquaintance (Ps 55:13), his familiar friend, in whom he trusted, who did eat of his bread, Ps 41:9. But, upon some disgust of David's against him, or his against David, he was banished, or retired from public business, and lived privately in the country. How should a man of such good principles as David, and a man of such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition that he could not stay to make an end of his devotion, which showed what his eye was upon in all, and that it was but for a pretence that he made long offerings.
V. The party that joined with him proved at last very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed (pronouncing his matters right and good, especially if afterwards the cause went against him) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. All the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father and revenge for his banishment and confinement, though this punishment was so much less than he deserved, does not appear. But, generally, that which aims at the crown aims at the head that wears it.
13-30
David's Flight (1023 BC)
日本語
ダビデの逃亡（紀元前1023年）
¹³ 使者がダビデに来て言った。「イスラエルの人々の心はアブサロムに向いている。」
¹⁴ ダビデはエルサレムで共にいたすべてのしもべたちに言った。「立ち上がって逃げよう。そうでなければアブサロムからのがれられない。急いで出発せよ。彼が突然追いつき、私たちにわざわいをもたらし、町を剣の刃で打つといけない。」
¹⁵ 王のしもべたちは王に言った。「見よ。わたしの主君の王がお定めになることは何でも、あなたのしもべたちは用意ができております。」
¹⁶ 王は出て行き、その全家は彼に従った。王は家を守らせるために十人の女、そめめたちを残した。
¹⁷ 王は出て行き、すべての民は彼に従い、遠く離れた所に留まった。
¹⁸ すべてのしもべたちは彼のそばを通り過ぎた。すべてのクレタ人、すべてのペレテ人、およびガトから彼に従って来た六百人のギテ人も、王の前を通り過ぎた。
¹⁹ そこで王はギテ人イタイに言った。「なぜあなたも私たちと共に行くのか。あなたの所に帰り、王と共にいなさい。あなたは寄留者であり、また流亡者である。
²⁰ あなたはきのう来たばかりであるのに、今日私が行く所も定まらないのに、私と共に上下させようか。帰ってあなたの兄弟たちを連れ戻しなさい。あわれみとまこととがあなたと共にありますように。」
²¹ イタイは王に答えて言った。「主は生きておられます。またわたしの主君の王も生きておられます。確かに、わたしの主君の王がおられる所では、死にるにしても生きるにしても、そこにあなたのしもべはおります。」
²² ダビデはイタイに言った。「行って渡れ。」こうしてギテ人イタイとそのすべての部下、および彼と共にいたすべての幼い者たちが渡った。
²³ 国中の者が大声で泣いた。民は皆渡った。王もキデロンの川を渡った。民は皆、荒野の方へ渡った。
ここに次のことがある。I. アブサロムの反逆がダビデにもたらされた通知（2Sa 15:13）。事は十分に悪かった。しかしそれは（このような事は通常そうであるが）実際よりも彼に悪く見えたようである。イスラエルの人々の心（すなわち彼らの一般、少なくとも指導的な人々）がアブサロムに向いていると告げられたから。しかしダビデはそれを信じやすい立場にあった。今や彼はアブサロムが彼らを誘惑するために用いた術を思い出すことができたから。またおそらく、彼に対抗し、自身の勢力を確保するにより多くしなかったことを後悔をもって思い返した。自身の勢力をあまりに確信していた。注意せよ、君主の知恵はその臣民を確実にすることである。彼らを持てば、その財布も武器もすべて彼らに仕える。
II. これがダビデに与えた衝撃と、それに基づいて彼が下した決断。彼はこれほど深く愛し、これほど甘やかしてきた息子が、これほど不自然に忘恩に彼に向かって武器を取ったと聞いた時、いわば雷に打たれたように想像できる。カイザルのように言うのも当然であった。Kai su teknon—何と、お前が私の子か。両親は子から望みを高く上げすぎないように。失望するといけない。ダビデは評議を召集せず、神と自らの心とにのみ相談して、直ちにエルサレムを去ることを決定した（2Sa 15:14）。彼はこの奇妙な決心、勇気ある者としての彼の性質にこれほど合わないものをした。1. 悔い改め者として、むちに服し、神の懲らしめの手の下に伏すためであった。良心は今、ウリヤの事での彼の罪と、そのために受けていた判決、すなわち自らの家から悪が彼に向かって起こることを思い出させた。「今」と彼は思う。「神のことばが成就し始める。それに争ったり、それと戦ったりするのは私ではない。神は正しく、私は服する。」不義なアブサロムの前には彼は自らを正当化し、持ち堪えることができた。しかし正しい神の前には自らを責め、そのさばきに屈服しなければならない。このように彼はその不義の罰を受け入れる。あるいは、2. 政治家として。エルサレムは大いなる都であったが、守り得なかった。ダビデの祈り（Ps 51:18）から見て、その城壁は築き上げられていなかったようである。まして規則的に要塞化されていたのではない。ダビデが今持っていたこれほど小さな軍勢によって守備するには大きすぎた。住民の一般がアブサロムに好意的すぎて、彼に忠実でないことを恐れる理由があった。ここで立てこもれば、国を失うかもしれない。国の中で、特にアブサロムの手の及ばない最も遠い所に、最も多くの友人を持つことを望んだから。またエルサレムに対してこれほどの好意を持っていたので、それを戦場とし、包囲の災難に晒すことをいといました。反逆者に穏やかにそれを明け渡そうとした。注意せよ、良い人は自らが苦しむ時、苦しみに巻き込まれる者が少ないことを気にかける。
III. エルサレムからの彼の急な逃亡。そのしもべたちは彼の取った措置に同意し、忠実に彼に付き従い（2Sa 15:15）、その揺るぎない忠誠を確約した。そこで、1. 彼は徒歩でエルサレムを出た。一方、その息子アブサロムは戦車と馬を持っていた。最も良い者、最も良い大義が必ずしも最も良い姿を作るのではない。ここに、しもべだけでなく裏切り者が馬に乗り、正当な君である王子が地の上にしもべのように歩くのを見よ（Ec 10:7）。このように彼は、神の手の下で自らをいっそうへりくだらせ、友人と従者への思いやりとして、彼らと共に歩くことを選んだ。彼らと共に生き死にするというしるしとして。2. 彼はその家族を連れて行った。妻と子どもたち。この危険の日に彼らを守り、この悲しみの日に彼らが慰めとなるように。家族の主人は最大の恐れの時にもその家族を顧みなければならない。十人の女、そめめたちを 残した。家を守らせるため。その性の弱さが彼女たちを殺人から守り、その年齢と彼との関係が彼女たちを暴行から守ると思った。しかし神はご自身のことばの成就のためにこれを導かれた。3. 彼はその近衛兵、すなわち常備兵団を連れて行った。ベナヤの指揮下にあるクレタ人とペレテ人、そしてイタイの指揮下にあるギテ人（2Sa 15:18）。これらのギテ人は生まれによってガトのペリシテ人であったようである。彼らはガトで彼を知り、その徳と敬虔のゆえに彼を大いに愛し、ユダヤ教を受け入れて、一連隊、六百人全員がダビデに仕えるために来た。ダビデは彼らをその親衛隊とし、彼らは彼の苦難において彼に従った。ダビデの子はイスラエルの中でこれほどの信仰を見出さず、ローマの百人隊長やカナンの女に見出した。4. エルサレムの民のうち望む者を皆連れて行き、都から離れた所で彼らを整えるために立ち止まった（2Sa 15:17）。彼はだれも強制しなかった。心がアブサロムと共にある者はアブサロムに行かせた。そうすれば彼らのさばきもそうなる。まもなく彼らは彼に飽きるであろう。キリストは志願者のみを募られる。
IV. ペリシテ人の改宗者を指揮するギテ人イタイとの彼の対話。
1. ダビデは彼に同行を思いとどまらせた（2Sa 15:19,20）。彼とその部下は彼に大いに役立つかもしれなかったのに。(1) 彼はイタイが彼に心から忠実か、アブサロムに傾いているかを試そうとした。それゆえ彼にエルサレムの持ち場に戻り、新しい王に仕えるよう命じた。もし彼が（私たちが言うように）運の兵士にすぎなければ、最も良く払い、最もよく取り立てる側につくであろう。そしてその側に行かせた。(2) もし彼がダビデに忠実であっても、ダビデは彼を今計画している疲労と危険に晒したくなかった。ダビデの思いやり深い霊は、寄留者であり流亡者、改宗者であり新しい信者である者が、あらゆる手段で励まされ安んじられるべき者が、初めての来てこのようなひどい取り扱いに会うことを忍びなかった。*私が今日あなたを私たちと共に上下させるべきか。*いな、あなたの兄弟たちと共に帰りなさい。寛大な魂は自らの苦しみよりも他者の苦しみへのあずかりをいっそう気にかける。それゆえイタイは祝福をもって去らされる。*あわれみとまこととがあなたと共にありますように。*すなわち神のあわれみとまこと、約束にしたがったあわれみ、他の神々を捨てて神の威厳の翼の下に自らを置く者に与えられた約束。これは非常に適切な信心深い別れのことばである。友人と別れる時に。*あわれみとまこととがあなたと共にありますように。*そうすればあなたは安全であり、どこにいても安んじられる。ダビデの頼みは、自らのためにも友人のためにも、慰めと幸福について神のあわれみとまことによるものであった。Ps 61:7を見よ。
2. イタイは勇敢に彼を離れないと決心した（2Sa 15:21）。ダビデのいる所、死にるにしても生きるにしても、安全であれ危険であれ、この忠実な友人はそこにいる。そして彼はこの決心を誓いで確認した。それを破る誘惑に陥らないように。彼はダビデをこれほど評価した。その富や偉大さのためでなく（そうであれば彼がこれほど衰えたのを見た今、彼を見捨てたであろうが）、その知恵と善良さのために。それは常に同じであったから。何が起こっても、彼は決して彼を離れない。注意せよ、常に愛し、逆境においても私たちに付き従う者が真の友人である。このように私たちはダビデの子に、死も生も私たちをその愛から引き離さないという完全な心の決意で結びつくべきである。
V. ダビデの苦難に対する一般の民の同情。彼とその従者がキデロンの川を（キリストがその苦難につく時に渡ったのと同じ川。Joh 18:1）、荒野の方へ（エルサレムとエリコの間にあった）渡った時、国中の者が大声で泣いた（2Sa 15:23）。泣く十分な理由があった。1. これほど偉大に生きた王子がこれほど追い詰められ、宮殿から追われ、いのちの危険に晒され、小さな従者と共に荒野に避難所を求めるのを見ることは。ダビデが自ら勝ち取り、築き、要塞化したダビデの都が、ダビデ自身にとって安全でない住みかとなったのを見ることは。このような高さからこれほど低く落ちた者を、しかも自らの子の悪事によって、見ることは、見知らぬ人のあわれみをも動かすであろう。自らの子に辱められ破滅させられた両親は、苦难の子らの娘のどのようにも、友人の優しい同情に値する。特に、2. 自らの君主がこれほど不当に扱われるのを見ることは。その君主は彼らの地にこれほど大いなる祝福であり、民の愛情を失うような事を何もしていなかったのに。彼がこの苦境にあり、自らは彼を助けられないのを見ることは、彼らの目から涙の洪水を引き出すに十分であった。
²⁴ 見よ。ザドクも、すべてのレビ人が彼と共にいた。神の契約の箱を担いで。彼らは神の箱を置いた。アビアタルは上って行った。民がみな町から出終わるまで。
²⁵ 王はザドクに言った。「神の箱を町に持ち帰れ。もし私が主の目に恵みを見出すなら、主は私を連れ戻され、それとその住まいを私に示される。
²⁶ しかし、もしこのように仰せられるなら、『私はあなたを喜ばない』と。見よ。ここに私はおります。私に良く思われるようにしてください。」
²⁷ 王は祭司ザドクにも言った。「あなたは先見者ではないか。平和のうちに町に帰り、あなたの子アヒマアズと、アビアタルの子ヨナタン、あなたの二人の子と共にいなさい。
²⁸ 見よ。私は荒野の平地に留まり、あなたからことばが来て私に知らせるまで。」
²⁹ こうしてザドクとアビアタルは神の箱をエルサレムに持ち帰った。彼らはそこに留まった。
³⁰ ダビデはオリーブ山の上り道を上った。彼は上りながら泣き、頭を覆い、裸足で歩いた。彼と共にいた民も皆、おのおのその頭を覆い、泣きながら上って行った。
ここに次のことがある。I. 祭司とレビ人の忠誠と、ダビデとその利害への確固たる付着。彼らはダビデのその失敗にもかかわらず、彼らとその務めに対する彼の大いなる愛情を知っていた。アブサロムが人々の愛情を得るために取った方法は彼らに何の感銘も与えなかった。彼には宗教がほとんどなかった。それゆえ彼らは着実にダビデに従った。ザドクとアビアタル、およびすべてのレビ人は、彼が行くなら、彼に同行し、箱を携れて、それによって彼のために神に助言を求めようとした（2Sa 15:24）。注意せよ、繁栄の時に箱の友である者は、逆境においてそれが友であることを見出す。以前ダビデは箱のために安息所を見つけるまで休まなかった。今、祭司たちが思い通りになるなら、箱はダビデがその安息に帰るまで休まない。
II. ダビデが彼らを町に帰らせたこと（2Sa 15:25,26）。アビアタルは大祭司であったが（1Ki 2:35）、ザドクはその補佐であり、アビアタルが公の業務に活発であった間、最も密接に箱に仕えた（2Sa 15:24）。それゆえダビデはザドクに語りかけた。それは優れたことばであり、彼がその苦難の下で非常に良い状態にあり、依然としてその誠実を保っていることを示す。1. 彼は箱の安全を非常に気遣う。どうしても神の箱を町に持ち帰れ。それが私と共に定まらず、晒されないように。それを再びそのために張られた天幕に宿らせよ。アブサロムは悪い者であるが、それに危害を加えないであろう。ダビデの心は、エリのように、神の箱のために震える。注意せよ、自らの繁栄よりも教会の繁栄をいっさい気にかけることは良い原理を示す。私の主なる喜びよりもエルサレムを選ぶ（Ps 137:6）。福音の成功と教会の繁栄を、自らの富、名誉、安らぎ、安全、それらが最も危険にある時でさえ、上に置く。2. 彼は神の家の特権の享受に帰ることを非常に望む。もし再び帰されてそれとその住まいを見ることができるなら、それを神の恵みの最大の証しと考える。これが自らの宮殿と王座に帰るよりもいっそうの喜びとなる。注意せよ、恵みの魂はこの世における慰めと便宜を、神との交わりの機会によって測る。ヒゼキヤは健康の回復をこの理由のために望んだ。主の家に上るために（Isa 38:22）。3. 彼はこの暗い取り計らいの結果についての神の聖なるみこころに非常に従順である。彼は最善を望み（2Sa 15:25）、それを神の恵みから望む。その恵みをすべての良きものの源と見る。「もし神がこれほど私を恵まれるなら、私は以前のように堅く立てられる。」しかし彼は最悪に備える。「もし神がこの恵みを拒まれるなら—もしこのように仰せられるなら、『私はあなたを喜ばない』—私はその怒りの継続に値することを知る。その聖なるみこころがなりますように。」ここで彼が辛抱強く事の成り行きを待つのを見よ。*見よ。ここに私はいます。*命令を待つしもべとして。そして神にそれについて自らを委ねることを喜んでするのを見よ。私に良く思われるようにしてください。私は何も異議を唱えない。神がなすすべては良い。彼がどのように満足と聖なる喜びをもって神の処置について語るかを観察せよ。「彼は望む通りにできる」とその力に同意する（Job 9:12）のではなく。あるいは「彼は望む通りにする権利がある」とその主権に同意する（Job 33:13）のではなく。あるいは「彼は望む通りにする」とその不変性に同意する（Job 23:13,15）のではなく。しかし彼に望む通りにさせよと、その知恵と善良さに同意する。注意せよ、何が起こっても喜んで神のみこころに従うことは、私たちの利益であり義務でもある。あるものについて不平を言わないために、すべての出来事に神の手を見よう。そしてこれからあるものを恐れないために、すべての出来事を神の手に見よう。
III. ダビデが祭司たちに置いた信頼。彼らが不在中にその力の限り彼の利害に仕えることを。彼はザドクを先見者と呼ぶ（2Sa 15:27）。すなわち賢い人、業務を見通し、時とさばきを見分けることができる人。「あなたは頭に目を持っている（Ec 2:14）。それゆえ私に奉仕する能力がある。特に敵の動きと決議についての知らせを送ることによって。」このような緊急事態において、先見者である一人の友人は、そうでない二十人に値した。不在中の祭司たちとの私的な連絡の確立のために、彼は任命する、1. だれを彼に送るべきか—その二人の息子、アヒマアズとヨナタン。彼らの衣がその保護となることが望まれ、その慎重さと忠誠について経験があったかもしれない。2. どこに送るべきか。彼は彼らからことばが来るまで荒野の平地に陣を敷く（2Sa 15:28）。そして彼らが送る情報と助言にしたがって動く。ここにおいて彼らは事の成り行きを待つために都に帰った。王子と祭司がこのように互いに完全な愛情と信頼を持っていたこのような幸福な状態に、擾乱が与えられるのは残念であった。
IV. ダビデとその部下が取った憂鬱な姿勢。行軍の始まりに、彼らがオリーブ山を上った時（2Sa 15:30）。
1. ダビデ自身は、深い喪に服する者として、恥と赤面のために頭と顔を覆い、囚人や奴隷のようにへりくだりのために裸足で歩き、泣きながら歩いた。勇気と精神の偉大さで有名な彼が、これほどの敵に対して容易に立ち向かい、おそらく一つの大胆な一撃で彼を潰走させることができたのに、ただ遠くの敵を恐れてこのように子どものように泣くことが彼にふさわしかったか。しかり、この苦しみに、(1) 息子の忘恩がどれほどあったかを考慮すると、ふさわしくなかったとは言えない。彼は、自らの内臓から出た者、これほどしばしばその腕に抱かれた者が、このように彼に向かってかかとを上げるのを思って泣かずにはいられなかった。神ご自身も、ご自身の子らの反逆によって悲しまれると言われる（Ps 95:10）。そしてそのみだらな心によって砕かれる（Eze 6:9）。(2) その中に神の怒りがどれほどあったか。これが苦しみと悩みににがよもぎと胆汁を注ぎ込んだ（La 3:19）。彼の罪は常に彼の前にあった（Ps 51:3）。しかし今ほどはっきりと、今ほど黒く現れたことはなかった。サウルが彼を追い回した時、彼はこうは泣かなかった。しかし傷ついた良心は苦しみを重くのせる（Ps 38:4）。
2. ダビデが泣いた時、その一行も皆泣いた。彼の悲しみに深く感動し、それにあずかろうとして。泣く者と共に泣くことは私たちの義務である。特に目上の人や、私たちより良い者と。*もし緑の木でこれがなされるなら、枯れた木で何がなされるか。*罪のために泣く者と共に泣かなければならない。ヒゼキヤがその罪のためにへりくだった時、全エルサレムが彼に加わった（2Ch 32:26）。罪人と共に苦しむのを防ぐために、彼らと共に悲しもう。
英語原文
David's Flight (1023 BC)
¹³ And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
¹⁴ And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
¹⁵ And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.
¹⁶ And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house.
¹⁷ And the king went forth, and all the people after him, and tarried in a place that was far off.
¹⁸ And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
¹⁹ Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.
²⁰ Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.
²¹ And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.
²² And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.
²³ And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
Here is, I. The notice brought to David of Absalom's rebellion, 2Sa 15:13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told that the hearts of the men of Israel (that is, the generality of them, at least the leading men) were after Absalom. But David was the more apt to believe it because now he could call to mind the arts that Absalom had used to inveigle them, and perhaps reflected upon it with regret that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes to make sure of their subjects; for, if they have them, they have their purses, and arms, and all, at their service.
II. The alarm this gave to David, and the resolutions he came to thereupon. We may well imagine him in a manner thunderstruck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally and ungratefully in arms against him. Well might he say with Caesar, Kai su teknon—What, thou my son? Let not parents raise their hopes too high from their children, lest they be disappointed. David did not call a council, but, consulting only with God and his own heart, determined immediately to quit Jerusalem, 2Sa 15:14. He took up this strange resolve, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and lying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was that evil should arise against him out of his own house. "Now," thinks he, "the word of God begins to be fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit." Before unrighteous Absalom he could justify himself and stand it out; but before the righteous God he must condemn himself and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer (Ps 51:18), that the walls of it were not built up, much less was it regularly fortified. It was too large to be garrisoned by so small a force as David had now with him, He had reason to fear that the generality of the inhabitants were too well affected to Absalom to be true to him. Should he fortify himself here, he might lose the country, in which, especially among those that lay furthest from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem that he was loth to make it the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer themselves, care not how few are involved with them in suffering.
III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him (2Sa 15:15), and assured him of their inviolable allegiance, whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figure. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant upon the earth, Ec 10:7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He took his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that were concubines, he left behind, to keep the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners, the Cherethites and Pelethites, who were under the command of Benaiah, and the Gittites, who were under the command of Ittai, 2Sa 15:18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him at Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them of his garde du corps—his body-guard, and they adhered to him in his distress. The Son of David found not such great faith in Israel as in a Roman centurion and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, 2Sa 15:17. He compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be: they will soon have enough of him. Christ enlists none but volunteers.
IV. His discourse with Ittai the Gittite, who commanded the Philistine-proselytes.
1. David dissuaded him from going along with him, 2Sa 15:19,20. Though he and his men might be greatly serviceable to him yet, (1.) He would try whether he was hearty for him, and not inclined to Absalom. He therefore bids him return to his post in Jerusalem, and serve the new king. If he was no more than a soldier of fortune (as we say), he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he was faithful to David, yet David would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should, at his first coming, meet with such hard usage: "Should I make thee go up and down with us? No, return with thy brethren." Generous souls are more concerned at the share others have in their troubles than at their own. Ittai shall therefore be dismissed with a blessing: Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods and put themselves under the wings off the divine Majesty. This is a very proper pious farewell, when we part with a friend, "Mercy and truth be with thee, and then thou art safe, and mayest be easy, wherever thou art." David's dependence was upon the mercy and truth of God for comfort and happiness, both for himself and his friends; see Ps 61:7.
2. Ittai bravely resolved not to leave him, 2Sa 15:21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms this resolution with an oath, that he might not be tempted to break it. Such a value has he for David, not for the sake of his wealth and greatness (for then he would have deserted him now that he saw him thus reduced), but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David with full purpose of heart that neither life nor death shall separate us from his love.
V. The common people's sympathy with David in his affliction. When he and his attendants passed over the brook Kidron (the very same brook that Christ passed over when he entered upon his sufferings, Joh 18:1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, 2Sa 15:23. Cause enough there was for weeping, 1. To see a prince thus reduced, one that had lived so great forced from his palace and in fear of his life, with a small retinue seeking shelter in a desert, to see the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself. It would move the compassion even of strangers to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children merit the tender sympathy of their friends as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.
²⁴ And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
²⁵ And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:
²⁶ But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.
²⁷ The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
²⁸ See, I will tarry in the plain of the wilderness, until there come word from you to certify me.
²⁹ Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.
³⁰ And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.
Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, 2Sa 15:24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.
II. David's dismission of them back into the city, 2Sa 15:25,26. Abiathar was high priest (1Ki 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, 2Sa 15:24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's trembles for the ark of God. Note, It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy (Ps 137:6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa 38:22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (2Sa 15:25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: "If God favour me so far, I shall be settled again as formerly." But he provides for the worst: "If he deny me this favour—if he thus say, I have no delight in thee—I know I deserve the continuance of his displeasure; his holy will be done." See him here patiently awaiting the event: "Behold, here am I, as a servant expecting orders;" and see him willing to commit himself to God concerning it: "Let him do to me as seemeth good to him. I have nothing to object. All is well that God does." Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will," subscribing to his power (Job 9:12), or, "He has a right to do what he will," subscribing to his sovereignty (Job 33:13), or, "He will do what he will," subscribing to his unchangeableness (Job 23:13,15), but, "Let him to what he will," subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and, that we may not be afraid of what shall be, let us see all events in God's hand.
III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (2Sa 15:27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Ec 2:14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions." One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him—their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (2Sa 15:28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.
IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, 2Sa 15:30.
1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Ps 95:10) and even broken with their whorish heart, Eze 6:9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, La 3:19. His sin was ever before him (Ps 51:3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Ps 38:4.
2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, 2Ch 32:26. To prevent suffering with sinners, let us sorrow with them.
31-37
David's Request to Hushai (1023 BC)
日本語
ダビデのフシャイへの願い（紀元前1023年）
³¹ ダビデに告げる者がいて言った。「アヒトフェルはアブサロムと共謀者のうちにいる。」ダビデは言った。「主よ。お願いします。アヒトフェルの助言を愚かなものに変えてください。」
³² ダビデが神を礼拝した山の頂に着いた時、見よ。アルキ人フシャイが上着を裂き、頭に土をかぶって彼を迎えに来た。
³³ ダビデは彼に言った。「もしあなたが私と共に過ぎ行くなら、あなたは私にとって負担となる。
³⁴ しかし、もしあなたが町に帰り、アブサロムに『王よ。私はあなたのしもべとなります。これまで私はあなたの父のしもべであったように、今も私はあなたのしもべとなります』と言うなら、あなたは私のためにアヒトフェルの助言を打ち破ることができる。
³⁵ あなたはそこに祭司ザドクとアビアタルがいるではないか。それゆえ、あなたが王の家から聞くすべての事を、祭司ザドクとアビアタルに告げなければならない。
³⁶ 見よ。彼らと共に二人の息子、ザドクの子アヒマアズとアビアタルの子ヨナタンがそこにいる。あなたがたは彼らを通じて、聞くことができるすべての事を私に送れ。」
³⁷ こうしてダビデの友フシャイは町にはいった。アブサロムはエルサレムにはいった。
どうやら、アブサロムの計画においてダビデにこれ以上脅威に思えるものはなかった。アヒトフェルがその中にいたからである。このような計画において、一つの良い頭は千人の良い手に値するから。アブサロム自身は政治家でなかったが、その利害に完全にある者がいた。そしてその者がダビデの計議と事をずっと知っていたゆえに、いっそう危険となる。それゆえもしその者を出し抜くことができれば、アブサロムは潰走したも同然であり、陰謀の首が断たれる。ダビデはこれをしようと努める。
I. 祈りによって。彼はアヒトフェルが計画にいると聞いた時、この短い祈りの中で心を神に向けた。主よ。アヒトフェルの助言を愚かなものに変えてください（2Sa 15:31）。彼は長い祈りの機会がなかった。しかし彼は多くを語ることで聞かれると思う者の一人ではなかった。それは熱烈な祈りであった。主よ。お願いします。これをしてください。神はその嘆願を持って来る者のねばり強さを喜ばれる。ダビデはこの祈りにおいて具体的である。彼が祈って反対する助言の者を名指しする。神は祈りにおいて、へりくだりかつ畏れ多くご自身と自由に語り、私たちの上に重くのしかかる特定の配慮と恐れと悲しみを述べることを許される。ダビデはアヒトフェルの者に対してでなく、その助言に対して祈った。神がそれを愚かなものに変えるように。彼が賢い人であっても、この時に愚かな助言を与えるように。あるいはもしそれが賢い助言であれば、愚かなものとして拒まれるように。あるいはそれが従われれば、ある摂理によって打ち破られ、その目的に達しないように。ダビデは、神がすべての心を、舌も、その手に持たれることを固く信じてこれを祈った。望まれる時に、年長者の理解を取り、さばきつかさを愚かな者にされる（Job 12:7,Isa 3:2,3）。そして神がその正しい傷つけられた大義を所有し、弁護してくださることを望んで。注意せよ、私たちは信仰において祈り、熱心をもって祈るべきである。神の民に向けられた助言を愚かなものに変えてくださいと。
II. 政策によって。私たちは祈りを努力によって助けなければならない。さもなければ神を試みる。教会の敵の政策に対抗することは良い奉仕である。ダビデが山の頂に来た時、彼は神を礼拝した（2Sa 15:32）。注意せよ、泣くことは礼拝を妨げず、むしろそれを速める。今彼はPs 3:1-8を書いた。題によって分かる。そしてある者は、これを歌うことが彼が今神に払った礼拝であったと考える。ちょうど今、摂理はフシャイを彼にもたらした。彼がまだ語っている間に、神は聞かれ、アヒトフェルを愚かにするのに役立つ者を彼に送られた。彼はダビデを今の悩みに弔問するために来た。上着を裂き、頭に土をかぶせて。しかしダビデはその導きと忠誠に大いなる信頼を持ち、彼をアブサロムのスパイとして用いることを決心した。彼は彼を共に連れて行かなかった（2Sa 15:33）。彼は今、助言者よりも兵士を必要としたから。しかし彼をエルサレムに送り返し、ダビデからの脱走者としてアブサロムの到着を待ち、彼に奉仕を申し出るようにした（2Sa 15:34）。このようにして彼はその計議に入り込み、アヒトフェルを打ち破ることができた。アブサロムにその助言に従うよう思いとどまらせることによって、あるいはそれをダビデに知らせることによって、ダビデがどこで身を守るべきかを知るように。ダビデがフシャイに命じたこの粗野な偽りが、戦争の計略としてどのように正当化されるか、私は見ない。それにできる最善は、もしアブサロムが父に反逆するなら、すべての人に対して身を守らなければならず、もしだまされることを望むなら、だまされるに任せよ、ということである。ダビデはフシャイをザドクとアビアタルに勧めた。相談するにふさわしい者として（2Sa 15:35）。そしてその二人の息子を、ダビデに使いを送る信頼できる者として（2Sa 15:36）。フシャイはこのように教えられ、エルサレムに来た（2Sa 15:37）。そこにアブサロムも間もなくその軍勢と共に来た。王の宮殿や王の都がなんと速やかにその主人を変えることか！しかし私たちはこのように揺るがされない王国を待ち望む。そこでの所有において私たちは擾乱されない。
英語原文
David's Request to Hushai (1023 BC)
³¹ And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.
³² And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
³³ Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:
³⁴ But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.
³⁵ And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests.
³⁶ Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear.
³⁷ So Hushai David's friend came into the city, and Absalom came into Jerusalem.
Nothing, it seems, appeared to David more threatening in Absalom's plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David's counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do.
I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, 2Sa 15:31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: "Lord, I pray thee, do this." God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel's person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job 12:7, Isa 3:2,3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people.
II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he worshipped God, 2Sa 15:32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the Ps 3:1-8, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (2Sa 15:33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, 2Sa 15:34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (2Sa 15:35), and to their two sons, as trusty men to be sent on errands to David, 2Sa 15:36. Hushai, thus instructed, came to Jerusalem (2Sa 15:37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.
アブサロムの名は「父の平和」を意味するが、彼は父の最大の悩みとなる。被造物に対する私たちの期待はしばしばこのように裏切られる。ダビデの家に相続として与えられた剣は、これまでは彼の子らの間にあったが、今や彼自身に向けられて抜かれ始める。しかもそれを彼自身に感謝しなければならないという重ねられた苦しみがある。なぜなら、もしその殺人者に正義を行っていたなら、彼はその反逆者を未然に防いでいたはずだからである。アブサロムの反逆の物語は本章から始まるが、その結末を見るためにはさらに三、四章を進まなければならない。本章には次のことがある。I. アブサロムが民の心に入り込むために用いた策略（2Sa 15:1-6）。II. 誓願を口実にしてヘブロンへ行き、そこで王位への野心を公然と宣言したこと、およびそこで彼のために現れた強力な一派（2Sa 15:7-12）。III. これがダビデに知らされたこと、およびそれに伴うエルサレムからの彼の逃亡（2Sa 15:13-18）。その逃亡において、1. 彼とイタイとの間のやりとり（2Sa 15:19-22）。2. 地方が彼のために心を痛めたこと（2Sa 15:23）。3. ザドクとの彼の協議（2Sa 15:24-29）。4. この機会における彼の涙と祈り（2Sa 15:30-31）。5. フシャイと彼との間に取り決められた事（2Sa 15:32-37）。ここに神のことばが成就した。「わたしは自分の家からあなたに向かってわざわいを立ち上がらせる」（2Sa 12:11）。