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英文原文
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)
押沙龙的野心（主前1027年）
¹ 此事以后，押沙龙为自己预备车马，又派五十人在他前头奔走。 ² 押沙龙清早起来，站在城门路旁；凡有争讼的事要见王求判断的，押沙龙就招呼他，说："你是哪一城的人？"那人回答说："仆人是以色列某支派的人。" ³ 押沙龙对他说："看哪，你的事情又好又对；只是王没有委派人听你。" ⁴ 押沙龙又说："恨不得我在国中作士师，凡有争讼或求判断的事，都到我这里来，我必秉公判断！" ⁵ 若有人近前来要拜他，他就伸手拉住他，与他亲嘴。 ⁶ 押沙龙向以色列众人凡到王那里求判断的，都是这样行；如此，押沙龙偷了以色列人的心。
押沙龙一旦复位回朝，便立即图谋登上王位。他在患难中既未自卑，患难一过便骄傲得令人无法忍受；他既身为王子、又是显然的王位继承者，仍不以为足，非要现在就作王不可。他母亲是一位王的女儿；他或许以此为夸口，又轻看他的父亲——他不过是耶西的儿子。她是一位异教君王之女，这就使他对以色列的安宁更少关切。大卫在这场不幸的婚姻结局中，为自己与不信之人同负一轭受了苦。押沙龙既被恢复王恩，他若有丝毫感恩之心，就当设法讨父亲的喜悦，使他安心；然而相反，他暗中盘算如何倾覆他——要把百姓的心从他那里偷来。使人得民众尊崇的有两样——威严与良善。
I. 押沙龙看去威风（撒下15:1）。他从基述王那里学来（以色列诸王所不许的）多积马匹，使自己显得气派非凡，而他的父亲骑着骡子倒显得可鄙。百姓曾想要一个像列国那样的王；押沙龙也要作这样的王，排场之奢华，为耶路撒冷前所未见。撒母耳早已预言这就是"那王的规矩"：他必"有战车马兵，又有人在他车前奔跑"（撒上8:11）；这正是押沙龙的规矩。五十个步卒（我们可以想见穿着华美号衣）在他前头奔跑，为他通告驾临，必大大满足他的骄傲和百姓愚蠢的好尚。大卫却以为这排场不过是用来壮朝廷的体面，便睁一只眼闭一只眼。那些纵容儿女骄傲之气的父母，并不知自己所行的是什么；因为我所见因骄傲而败亡的少年人，比因任何一种别样私欲败亡的更多。
II. 押沙龙也要显得非常良善，然而用意极恶。他若证明自己是个好儿子、好臣民，致力服事父亲的利益，便是尽了眼前的本分，又显出配得将来的尊荣——在父亲去世之后。懂得怎样顺服的人，才懂得怎样治理。但他要表现自己将来会作一个多么好的士师、多么好的王，不过是欺骗自己和他人。真正良善的人，是在自己的本位上良善，而不是口口声声说自己在别人的位置上会何等良善。但我们在押沙龙身上所见的良善，仅此而已。
1. 他巴不得自己在以色列作士师（撒下15:4）。他有所愿的排场和享乐，活得如任何人一样尊贵安逸；然而这不能满足他，除非他也有权柄："恨不得我作以色列的士师！"他自己本该因杀人而被判死刑，竟厚颜无耻地要作别人的审判官。我们未读及押沙龙的智慧、德行或律法的学问，他也未表现任何爱公义的证据，反而恰好相反；然而他却想作士师。当记，最热衷于高升的，往往是最不相配的人；最有资格的，反倒最谦卑、最不自恃；而说"恨不得我作以色列的士师！"的，不过是押沙龙的灵。
2. 他为达成所愿，采取了极恶劣的手段。他若谦卑地求父亲用他治理司法，并照着出18:21的法则殷勤装备自己，毫无疑问，下次出缺时他必能得那士师之位；但这对他的骄傲之心是太卑贱的职位了。屈居人下——哪怕是他的父亲君王之下——为他所不齿；他要不然就是至上，要不然就什么都不是。他要作这样的士师：凡有争讼的人都到他这里来；各样案件、各样人，他都要主管——他丝毫未想这将是何等劳累，要每人都来见他。就是摩西自己也担当不起。想要揽这么多、这么多权柄的人，并不知权柄究竟是什么。为要得他所图的权柄，他竭力将两样东西灌输给百姓：
(1.) 对当今政权的恶评，仿佛国事全被忽略，毫无照料。他把所有在议政院有事的人都拢到自己身边，问他们所为何事；[1.] 他对他们的案情稍一泛泛过目，便断定它有理："你的事是对的。"这真是个配作士师的人——只听一面之词便下判语！因为无论怎样恶的案情，只要由当事人自己讲来，都能披上好看的外衣。但[2.] 他又告诉他们，上诉到王座也是徒然："*王没有委派人听你。*王自己已经年老，不理事了，或因专心敬虔而无暇理事；他的众子耽于宴乐，所以虽有首席长官之名，却毫不照料所交托的事务。"他似乎还进一步暗示：他被放逐被禁的时候，国家多么缺他，公众因他的流亡受了何等损失；他父亲在扫罗年间所说的真话（诗75:3），他在此虚谎地说了一遍："地和其上的居民都消化了"——一切都要崩塌毁坏，"除非我来撑住它的柱子。"每个上诉的人都要使他相信：除非押沙龙作摄政或大法官，否则他必得不着公义。动荡、结党、野心勃勃之人的惯技，就是毁谤他们所受管辖的政权。"他们胆大任性，毁谤在尊位的，也不惧怕"（彼后2:10）。就是大卫这最好的王，和他的施政，也无法免受最恶毒的非议。那些图谋篡位的人总是大喊委屈，假装所图的不过是纠正弊端：正如押沙龙在此所行。
(2.) 对他自己宜于治理的好评。为要使百姓说"恨不得押沙龙作士师！"（他们本就喜好变革），他向他们推荐自己：[1.] 非常殷勤。他清早起来，在王的众子尚未起身之前便已出现在公众场合，站在城门路旁——就是审判庭所在之处，仿佛极为关切公义得伸、公务得办。[2.] 非常好奇窥探，乐意了解每人的案情。他要问每个来求判断的人是哪一城的人，借此熟悉王国的各处及其状况（撒下15:2）。[3.] 非常平易谦和。若有以色列人要向他行礼，他便伸手拉住他，如朋友一般拥抱他。无人能比他的举止更加屈尊俯就，而他的心却骄傲如路西弗（Lucifer）。野心的图谋常常借"谦虚的外貌"推行（西2:23）。他深知平易近人给威严增添何等风采，对普通百姓有何等的吸引力：他若在此真诚，这本是可称赞的；但为要出卖百姓而向他们谄媚，则是可憎的伪善。"他埋伏……蹲伏，要把困苦人拉入网罗"（诗10:9,10）。
英文原文
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.
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Absalom's Rebellion (1023 BC)
押沙龙的叛乱（主前1023年）
⁷ 满了四十年，押沙龙对王说：「求你容我往希伯仑去，还我所许的愿。」
⁸ 因为仆人住在亚兰的基述时，曾许愿说：『耶和华若使我果真回到耶路撒冷，我必事奉耶和华。』
⁹ 王对他说：「平平安安地去吧。」他就起来，往希伯仑去了。
¹⁰ 押沙龙打发探子走遍以色列各支派，说：「你们一听见号角的声音，就说：押沙龙在希伯仑作王了。」
¹¹ 有二百人蒙召与押沙龙同从耶路撒冷而去；他们诚诚实实地去，并不知道甚么。
¹² 押沙龙献祭的时候，打发人去请大卫的谋士基罗人亚希多弗，从本城基罗来。谋叛的势派甚强；因为随从押沙龙的民日见增多。
我们在此看见押沙龙久经筹谋的叛乱爆发出来。经上记着是满了四十年（撒下15:7）；但何时起算则未说。并非从大卫登基起算，因为那样便落在他末年——并不合宜；当是从撒母耳初次膏他之前七年起算，或更可能是（我以为）从百姓求立王、政体首次改为君王制之时算起——这大约早于大卫登基十年；这事从那时起算正合宜，要显明那不肯安宁之灵仍在活动，他们仍喜变易：那时喜改旧章，如今喜换新人。如此则这事大约落在大卫作王第三十年。押沙龙之谋既已成熟可以发动：
I. 他选择会合自己一党的地方是希伯仑——他出生之地，也是他父亲开始作王、并在那里作王数年之处，这为他的图谋提供了某种便利。人人都知希伯仑是座王城，又地处犹大支派之腹地；他大概以为自己在这支派中势力最强。
II. 他往那里去，并邀友到那里与他相会的借口，是要向神献祭，还他在流亡期间所许的愿（撒下15:7,8）。我们有充足理由怀疑他根本未曾许过这样的愿；他并未显出如此敬虔的性情。然而杀人叛国都不放在心上的人，为达到目的而撒谎也不放在心上。他若说自己许过这愿，谁也不能反驳。借着这借口：1. 他从父亲得了去希伯仑的许可。大卫听见儿子在流亡之地如此切望回到耶路撒冷——不仅父亲所居之城，更是永生神的城——又仰望神带他回来，又许愿：若得回来，必事奉他所疏忽已久的主；如今既得回来，便记起所许的愿，决意履行——大卫听见这一切，自必欢喜。他若定意要在希伯仑行这事，而不在锡安或基遍，这位好王也因事情本身甚喜乐，便不反对他选的地方。请看温柔的父母多么愿意相信自己孩子的好处，一有微小的善兆，便对那些素来倔强的人也盼望他们悔改归正。但孩子要利用好父母容易轻信的弱点，何等容易；以宗教的表象欺骗他们，自己却仍照旧！大卫听见押沙龙有意事奉主，欢喜得不得了，便轻易准他去希伯仑，并容他带着声势前去。2. 他拉了一群相当数量的稳重殷实的市民与他同去（撒下15:11）。去了二百人，大概是耶路撒冷的要人，他邀请他们与他同享祭后的筵席；他们诚诚实实而去，毫不怀疑押沙龙在这次行程中有何恶意。他知道这……
III. 他所设的计，是要借一个信号，使自己遍及以色列各支派被宣布为王（撒下15:10）。探子被打发出去，要在各省预备好以满意与欢呼接受消息，并叫百姓相信这消息既极真实也极好，人人都当为他们新王起而武装。一旦押沙龙在希伯仑作王了的宣告突然传开，有人会推断大卫已死，有人会以为大卫让位了；于是知情者便能拉拢许多人前来拥护押沙龙、协助他——这些人若明白真相必厌恶这意念，但既被拉拢进来，便要依附他。请看野心人为达目的所用的诡计；所以在政治之事上正如在宗教之事上，我们不可轻易信一切的灵，总要试验那些灵。
IV. 他特别笼络、在这事上特别倚重的人是亚希多弗——一个精明的思想家，头脑清明、思路开阔，曾作大卫的谋士，作他的引导和知己（诗55:13），是他所信任的密友、同我吃饼的人（诗41:9）。但或因大卫对他有了不满，或因他对大卫有了不满，他被放逐或自行退隐，在乡间私下居住。像大卫这样原则良好的人，和亚希多弗这样原则败坏的人，怎能长期相合？押沙龙在全王国再也找不到比亚希多弗更合适的工具——既是如此的大政治家，又对现政府心怀不满。押沙龙正献祭、履行他假托的愿之时，差人去请这人。他心中所想的全是野心的计谋，竟不能等献完他的敬拜——这正显明他在这一切事上的眼目所在；他所以作长长的献祭，不过是个幌子。
V. 与他结党的人末了竟颇为可观。随从押沙龙的民日见增多，使叛党的势力强大可畏。凡他所奉承过、宠爱过的（断他的是非都对，尤其后来若案子办得对他不利），不仅自己来，还尽力为他拉拢；所以他数目不缺。多数并非判断公义的可靠尺度。全地的人都稀奇跟从那兽。押沙龙设此计，究竟是纯出野心的膨胀、对统治的贪恋，还是其中也含对父亲的恶意、对放逐与禁闭的复仇（虽然这些刑罚远轻于他所当受）——并不清楚。然而，凡是瞄准王冠的，通常也瞄准戴它的那头。
英文原文
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)
大卫逃亡（主前1023年）
¹³ 有人报告大卫说：「以色列人的心都归向押沙龙了。」 ¹⁴ 大卫就对在耶路撒冷与他在一起的众臣仆说：「我们要起来逃走，不然都不能躲避押沙龙了。你们要速速去，免得他忽然追上我们，加害我们，用刀击杀这城。」 ¹⁵ 王的臣仆对王说：「我主我王所定的，仆人都愿遵行。」 ¹⁶ 王出去，臣仆都跟随他；王留下十个妃嫔看守宫殿。 ¹⁷ 王出去，众民都跟随他，到了一座遥远的房屋那里停下来。 ¹⁸ 王的臣仆都从他旁边过去；基利提人、比利提人、和从迦特跟随王来的六百个迦特人，都从王面前过去。 ¹⁹ 王对迦特人以太说：「你是外邦人，又是逃亡来的，为什么与我们同去呢？你可以回到你的本位，留在新王那里。 ²⁰ 你昨天才来，我今日怎好叫你与我们一同飘流呢？我往哪里去，你自己回去吧；愿慈爱诚实与你同在。」 ²¹ 以太对王说：「我指着永生的耶和华，又在我主我王面前起誓：无论死活，我主我王在哪里，你的仆人也必在那里。」 ²² 大卫对以太说：「你去吧，可以过去。」于是迦特人以太和他的跟随的人，并他所有的妇孺都过去了。 ²³ 那地的众人都大声哭号；众民过去的时候，王也过了汲沦溪；众民向旷野的路过去。
这里有：一、押沙龙叛乱的消息送给大卫（撒下15:13）。这事本身已够坏，但似乎被人说得（正如这类事常被人说的）比实际更坏；因为大卫被告知「以色列人的心」（即他们中大多数人，至少为首之人）「都归向押沙龙了」。但大卫更易相信这事，因为如今他能记起押沙龙用来诱骗他们的手段，也许他还带着懊悔回想自己没有多作些去抵消他、稳固自己的利益——他从前过于自信了。注意，君王当以确定臣民之心为智慧；因为若得了他们的心，他们的钱包、武器和一切都在他支配之下。
二、这事给大卫的震惊，以及他因此所下的决心。我们可以想象他听见他所深爱的儿子、又如此纵容的儿子，竟如此不孝不义地兴兵攻他，他几乎惊得目瞪口呆。他大可与该撒同说：「Kai su teknon——怎么，是我的儿子吗？」父母不要对儿女寄望过高，免得失望。大卫没有召开议会，只与 神和他的心商议，立刻决定离开耶路撒冷（撒下15:14）。他下了这奇怪的决定——与他勇敢之人的性格如此不合——或作：1. 作为一个悔罪的人，顺服于杖下，俯伏在 神管教的手下。良心如今提醒他在乌利亚之事上的罪，以及他因此所受的判决——「祸患要从他本家兴起」。他想：「如今 神的话开始应验了，我不当与之争辩、与之争战； 神是公义的，我顺服。」在不义押沙龙面前，他可以为自己辩护、坚持；但在公义 神面前，他必须定自己为有罪，顺服他的审判。如此他「担当自己罪孽的刑罚」（利26:41，原文之意）。或作：2. 作为一个深谋远虑的人。耶路撒冷是大城，却不易守；从大卫的祷告（诗51:18）看来，城墙似乎尚未建起，更不用说正规设防。城太大，大卫如今手中这么少的兵力无法驻守。他有理由惧怕城内大多数居民对押沙龙太有好感，不能忠于他。他若在此设防自守，可能反而失去全国——他指望在全国中（尤其离押沙龙活动最远之处）有最多的朋友。他又对耶路撒冷有深厚的情意，不愿使它成为战场，使它遭受围困的灾祸；他宁可轻易把它让给叛军。注意：良善的人自己受苦之时，不愿使多人一同受苦。
三、他急忙出耶路撒冷。他的臣仆赞同他所定的，忠心地依附他（撒下15:15），又向他保证他们坚定不移的效忠。于是：1. 他自己徒步出耶路撒冷，他儿子押沙龙却带着车马。最好的事业、最好的人，并不总是最体面。请看此处不但仆人，连叛逆者也骑马，而那君王——那合法的君王——却「像仆人一样在地上步行」（传10:7）。他选择如此行，为要在 神手下更加自卑，又为体恤他的朋友和跟从者——他要与他们同行，作为他愿与他们同生同死的记号。2. 他带着他的家眷——妻室儿女——为要在患难之日保护他们，又使他们在忧伤之日成为他的安慰。家长在自己最大的惊恐之中，也不可忽略自己的家。他留下「十个妃嫔」「看守宫殿」，以为她们女性的软弱可保她们不被杀害，她们与他的年龄和关系可保她们不被凌辱；但 神以此成就他自己的话。3. 他带着他的护卫队——即领养老金的卫队——基利提人和比利提人（在比拿雅统领之下），以及迦特人（在以太统领之下，撒下15:18）。这些迦特人看来按出生是迦特的非利士人，他们一整团六百人来投效大卫军中——因他们在迦特认识大卫，又因他的德行和敬虔而深爱他，并已归入犹太教。大卫使他们作自己的「亲卫队」（法语 garde du corps），他们在患难中忠于他。大卫的子孙「在以色列中没有遇见这么大的信心」，反倒在一个罗马百夫长和一个迦南妇人身上遇见（太8:10；可7:29，原文之意）。4. 耶路撒冷的百姓中凡愿去的，他也带去，又在离城一段距离之处停下，把他们整队（撒下15:17）。他不勉强任何人。心在押沙龙那里的，任他们归押沙龙去——他们的结局也必如此：他们不久就要对他生厌了。基督只招募自愿的人。
四、他与迦特人以太的对话——以太是那批非利太归化者的统领。
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大卫劝他不要同去（撒下15:19-20）。虽然他和他的部下可能对他大有服事之用，但（1）他要试试他是否真心向着他、不偏向押沙龙。所以吩咐他回到耶路撒冷自己的岗位，事奉新王。他若不过是个唯利是图的兵（如我们常说的），就必偏向那最能出钱提拔他的一边；任他往那一边去。（2）他若忠于大卫，大卫也不愿他暴露在如今所预期的劳苦和危险中。大卫柔嫩的心不能忍受：一个外邦人、一个逃亡者、一个归化者、一个新近皈依的人——本应尽一切可能加以鼓励、使他安逸——才来就遭遇如此刻薄的待遇：「我岂能叫你『与我们一同飘流』呢？不，你带着你的弟兄回去吧。」慷慨的心灵因别人在自己的患难中有分而关切，胜过为自己的患难而关切。所以以太当带着祝福离去：「愿慈爱诚实与你同在」——即愿 神的慈爱和诚实与你同在，就是照着应许的慈爱——那给一切离弃别神、投靠在神圣威严翅膀下之人的应许。当我们与朋友分别之时，这是一句很恰当的敬虔告别：「愿慈爱诚实与你同在，那你在哪里都安全、都可安然无虑。」大卫所倚靠的，是 神的慈爱和诚实，以为自己和朋友的安慰和幸福之源；参诗61:7。
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以太勇敢地决定不离弃他（撒下15:21）。大卫在哪里，「无论死活」、无论安全或危险，他这位忠诚的朋友也必在那里；他又以誓言坚立这决定，免得受试探而违背。他如此珍视大卫——不是为了他的财富和伟大（那样的话他如今见大卫如此衰败就该弃他而去了），而是为了他的智慧和良善——这些仍是一样不变——所以无论如何他决不离弃他。注意，那才是真正的朋友——他随时相爱，在逆境中坚守。我们也当如此紧靠大卫的子孙，存全心定意：「无论是死是生，都不能叫我们与他的爱隔绝。」
五、众民对大卫在苦难中的同情。他和随从的人「过了汲沦溪」（正是基督进入受苦之时所过的那条溪，约18:1），「向旷野的路过去」——那路在耶路撒冷和耶利哥之间——「那地的众人都大声哭号」（撒下15:23）。哭号的理由实在充足：1. 看见一位王子落到如此地步——一个素来活得如此尊贵的人，被迫离开王宫、性命难保，带着少数随从在旷野求栖身——看见大卫的城，就是他自己攻取、建造、设防的城，竟然对大卫自己成了不安全的居所。看见一个人从如此高处落到如此低处，又是因自己儿子的恶行——这景象足以打动连外人的怜悯。被自己的儿女虐待、倾覆的父母，理当得着朋友温柔的同情，不亚于任何受苦的儿女。尤其：2. 看见他们自己的君王被如此亏待——他向来是他们那地的大祝福，又未曾行什么失信于百姓之事；看见他在这样的困境中，自己又无力相助——这足以从他们眼中引出泪来如水。
²⁴ 看哪，撒督和抬 神约柜的利未人也一同来了，将 神的约柜放下；亚比亚他上来，等众民都从城里出来过去。 ²⁵ 王对撒督说：「你将 神的约柜抬回城去。我若在耶和华眼前蒙恩，他必使我回来，再见约柜和他的居所。 ²⁶ 他若说：『我不喜悦你』；看哪，我在这里，愿他凭自己的意旨待我。」 ²⁷ 王又对祭司撒督说：「你不是先见吗？你可以安然回城；你的儿子亚希玛斯和亚比亚他的儿子约拿单，都要与你同去。 ²⁸ 看哪，我在旷野的渡口等候，直到你们有话传给我。」 ²⁹ 于是撒督和亚比亚他将 神的约柜抬回耶路撒冷，他们就住在那里。 ³⁰ 大卫蒙着头、赤脚上橄榄山，一面上一面哭；跟随他的人也都蒙着头，一面哭一面上去。
这里我们有：一、祭司和利未人的忠诚，以及他们对大卫和他利益的坚决依附。他们知道大卫对他们和他们的职任有深厚的情意，尽管他有失足之处。押沙龙为得人心所用的手段对他们毫无影响；他心中没有什么敬虔，所以他们坚定地依附大卫。撒督和亚比亚他，并一切利未人，若大卫要走，愿与他同去，又把约柜带去，好藉它为大卫求问 神（撒下15:24）。注意：在通达之时作约柜之友的人，在逆境中必发觉约柜是他们的朋友。从前大卫不歇息，直到他为约柜找到安息之处；如今若由祭司作主，约柜也不安息，直到大卫归回他的安息。
二、大卫打发他们回城（撒下15:25-26）。亚比亚他是大祭司（王上2:35），但撒督是他的副手，最贴近地伺候约柜，而亚比亚他则活跃于公务（撒下15:24）。所以大卫的话是对撒督说的——这是一篇极好的话，表明他在受苦之下心境极好，仍然紧持他的纯正。1. 他极其关心约柜的安全：「无论如何要『将约柜抬回城去』，不要让它随我飘摇暴露，再把它安放在为它所搭的帐幕里；扫罗虽坏，必不害约柜。」大卫的心像以利一样，为 神的约柜战兢（撒上4:13）。注意：关心教会的兴旺过于自己的，是好原则的表现；「宁可忘记自己右手所能作的」，也「爱耶路撒冷过于所最喜乐的」（诗137:5-6）——福音的成功、教会的兴旺，超过自己的财富、名声、安逸、安全——即使这些在最大危险之中。2. 他极其渴望再回到 神家的特权的享受中。他若能再被带回去见它和它的居所，他必算这是 神向他施恩的最大凭据。这比再回到自己的宫殿和王座更要作他的喜乐。注意：有恩惠的心灵衡量自己今生的舒适和便利，是以它们给予自己与 神相交的机会为尺度。希西家盼望痊愈，也是为此——好使他「上耶和华的殿」（赛38:22）。3. 他对 神关乎这幽暗护理之结局的圣旨，极其顺服。他盼望最好的（撒下15:25），又从 神的恩惠中盼望——他看那是万善之源：「 神若如此恩待我，我必再如从前被坚立。」但他也为最坏的作预备：「他若拒绝我这恩——他若如此说：『我不喜悦你』——我知道我配受他继续不悦；愿他圣洁的旨意成就。」请看他在此耐心等候结局：「看哪，我在这里」——像一个等候命令的仆人；请看他愿把这事交托给 神：「愿他凭自己的意旨待我。我无可反对。 神所作的一切都好。」请观察他以何等的满足和圣洁的安然论到 神的处置：不仅仅是「他能随己意而行」——赞同他的权能（伯9:12）；或「他有权随己意而行」——赞同他的主权（伯33:13）；或「他必随己意而行」——赞同他的不变（伯23:13,15）；而是「愿他随己意而行」——赞同他的智慧和良善。注意，无论遭遇何事，乐意顺服 神的旨意，既是我们的本分，也是我们的利益。为使我们不抱怨现在所发生的，让我们在一切事上看见 神的手；为使我们不惧怕将要发生的，让我们看见一切事都在 神手中。
三、大卫对祭司的信任——相信他们在他不在时必尽其所能服事他的利益。他称撒督为「先见」（撒下15:27），即一个智慧人，一个能看透事务、辨明时势和判断的人：「你的『眼在你头上』（传2:14），所以你能为我效劳，尤其是把敌人的动向和决议的情报送来。」在这样的急需之时，一个作先见的朋友，胜过二十个不那么眼明的人。为在他不在之时与祭司建立私人通信，他指定：1. 他们当差谁来见他——他们的两个儿子，亚希玛斯和约拿单——他们的祭司袍可望保护他们，他们的审慎和忠信大卫大概已有过经历。2. 当差到哪里。他要「在旷野的渡口安营」，直到听见他们的消息（撒下15:28），然后按他们送来的情报和建议而行。于是他们回城，等候结局。如此君王和祭司之间彼此完全信任、深情相待的美好光景，竟受搅扰，实在可惜。
四、大卫和他的人在起行之时，上「橄榄山」之时所表现的忧郁姿态（撒下15:30）。
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大卫自己作为一个深哀的人，因羞愧脸红而蒙头盖脸，赤脚而行——像囚犯或奴仆那样，为要自卑；又一面哭。一个以勇敢和伟大心灵著称的人，仅仅因为怕一个远处的仇敌——他本可轻易抵御、也许一击就可使他溃散的仇敌——竟像孩子那样哭，这合宜吗？是合宜的，考虑到这苦难中有多少：（1）他儿子的不孝。他不能不哭，想到一个从他腹中出来、又屡次躺在他怀中的人，竟如此举起脚跟踢他。连 神自己也被称为因自己儿女的悖逆「厌烦」（诗95:10），甚至「因他们妓女的心伤心」（结6:9，原文之意）。（2）其中有许多他 神的不悦。这把苦胆和茵陈注入了「灾祸苦难」之中（哀3:19）。他的罪「常在他面前」（诗51:3），但从未如此明显、从未如此显黑。扫罗追逼他时他从未如此哭过；但受伤的良心使苦难更觉沉重（诗38:4）。
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大卫哭的时候，他一切随从的人也哭——他们大受他的忧伤所感，又愿意与之有分。「与哀哭的人同哭」是我们的本分，尤其当那人是我们的上级、那比我们更好的人；因为「这些事既行在有汁水的树上，那枯干的树将来怎么样呢？」（路23:31）。我们必须与那些为罪哀哭的人同哭。希西家为自己的罪自卑之时，全耶路撒冷都与他一同自卑（代下32:26）。为避免与罪人同受苦，让我们与他们同忧。
英文原文
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)
大卫对户筛的托付（主前1023年）
³¹ 有人告诉大卫说：「亚希多弗也在叛党之中，随从押沙龙。」大卫祷告说：「耶和华啊，求你使亚希多弗的计谋变为愚拙。」
³² 大卫到了山顶敬拜神的地方，见亚基人户筛撕裂衣服，头蒙灰尘来迎接他。
³³ 大卫对他说：「你若与我同去，必累赘我；
³⁴ 你若回城去，对押沙龙说：『王啊，我愿作你的仆人；我素来作你父亲的仆人，现在我也愿作你的仆人。』这样，你就可以为我挫败亚希多弗的计谋。
³⁵ 祭司撒督和亚比亚他岂不都在那里与你同在吗？你在王宫里听见什么，都要告诉祭司撒督和亚比亚他。
³⁶ 他们那里有他们的两个儿子，就是撒督的儿子亚希玛斯和亚比亚他的儿子约拿单；你们可以借他们把我所听见的一切事都传报与我。」
³⁷ 于是大卫的朋友户筛进了城；押沙龙也进了耶路撒冷。
在大卫看来，押沙龙阴谋中最具威胁的，莫过于亚希多弗也在其中；因为在这一类谋略中，一个聪明的头脑抵得上千只能干的手。押沙龙本人不擅权谋，但他网罗了一个完全为其所用、深谙此道的人；此人尤其危险，因为他素来熟悉大卫的谋略与事务。因此，只要能挫败他，押沙龙便等于溃败，叛党之首便等于被斩。大卫所图谋的正是此事。
一、借着祷告。他一听见亚希多弗在叛党之中，便举心向神献上这简短的祷告：「主啊，求你使亚希多弗的计谋变为愚拙」（撒下15:31）。他没有机会作长篇祷告，但他并非那种以为「话多必蒙垂听」之人。这是一篇恳切的祷告：「主啊，『我求你』，成就这事。」神乐于垂听那些到他面前来的人、恳切不倦的祈求。大卫在这祷告中十分具体，他点名所求抵挡其谋略的那人。神允许我们在祷告中谦卑、敬畏而坦诚地到他面前，将那重重压在心头的具体忧虑、恐惧与悲伤陈明。大卫所求，并非针对亚希多弗其人，而是针对他的计谋，求神「使之变为愚拙」——使他虽是智者，此时却献上愚拙之策；或纵使献上智慧之策，却被人当作愚拙而遭弃绝；或即使被采纳，也因着某种护理之工而归于失败，不能达到目的。大卫如此祷告，是坚信「君王的心在耶和华手中，像陇沟的水随意流转」，口舌也在他手中——他若愿意，就能「夺去老人的聪明，使士师变成愚拙」（伯12章；赛3:2-3），并盼望神会为他那正直却受屈的事业申辩维护。注意，我们可以凭信心祷告，也当恳切地求神使那谋害他百姓的计策变为愚拙。
二、借着策略。我们必须以努力来辅助祷告，否则便是试探神。识破教会仇敌的诡计，是极有价值的服事。大卫到了山顶，就「敬拜神」（撒下15:32）。注意，哭泣不应妨碍敬拜，反倒应更加激发敬拜。他此时写下了诗篇第三篇（见其标题）；有人认为他此时所献的敬拜，正是吟唱这篇诗。就在此刻，护理之工把户筛带到他面前。他还在说话的时候，神就已垂听，并差遣了那位将要成为使亚希多弗变成愚者之工具的人前来。户筛来是为着大卫眼前的患难表达慰问——衣服撕裂、头蒙灰尘；但大卫因十分信赖他的才略与忠心，决意雇用他作押沙龙身边的细作。大卫不让他与自己同行（撒下15:33），因为他此刻更需要战士而非谋士，于是打发他回耶路撒冷，等候押沙龙到来，以叛离大卫者的身份向他投诚，献上效力（撒下15:34）。如此他便可以潜入押沙龙的谋臣之中，挫败亚希多弗——或是劝押沙龙不听其言，或是将其计谋报知大卫，使大卫有所防备。大卫强加于户筛的这种露骨的欺骗，作为战时权宜之计，如何得以辩白，我实看不出。所能说的至多是：押沙龙既背叛其父，就必须对一切人都存戒心；他若甘心受欺，就任凭他受欺吧。大卫将户筛引荐给撒督和亚比亚他，视他们为可以共商之人（撒下15:35），又把他们的两个儿子作为可信的报信人，可被差遣到他那里的差役（撒下15:36）。户筛既受了这番指教，便进了耶路撒冷（撒下15:37）；押沙龙不久也带着军兵来到。王宫与王城更换主人的速度何其之快！但我们所等候的，是不能被震动的国，在其中我们的产业无人能夺去。
英文原文
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.
押沙龙之名意为"他父亲的平安"，然而他却成了大卫最大的祸患；可见我们指望受造之物时，往往大失所望。临到大卫家的刀剑，此前一直落在他的众子之间，如今却开始转向他自身；更堪加重之处在于——他只能咎由自取，因为，倘若他当初对那杀人者秉公行刑，便能预防今日这叛贼。押沙龙叛乱的始末始于本章，但须再经三四章，方能见其结局。本章内容如下：I. 押沙龙用以博取民心的种种手段（撒下15:1-6）。II. 他在希伯仑公开宣告对王位的觊觎——他以还愿为名前往该处，在那里显出大批拥戴之人（撒下15:7-12）。III. 此事报知大卫，大卫遂逃离耶路撒冷（撒下15:13-18）。在逃亡途中，我们得知：1. 他与以太之间的对话（撒下15:19-22）。2. 通国百姓对他的关切（撒下15:23）。3. 他与撒督的交谈（撒下15:24-29）。4. 他在此次患难中的流泪与祷告（撒下15:30-31）。5. 他与户筛之间的安排（撒下15:32-37）。至此，神的话应验了——他必"从大卫自己的家中兴起祸患攻击他"（撒下12:11）。