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英文原文
In the close of the foregoing chapter we left David flying from Jerusalem, and Absalom entering into it; in this chapter, I. We are to follow David in his melancholy flight; and there we find him, 1. Cheated by Ziba, 2Sa 16:1-4. 2. Cursed by Shimei, which he bears with wonderful patience, 2Sa 16:5-14. II. We are to meet Absalom in his triumphant entry; and there we find him, 1. Cheated by Hushai, 2Sa 16:15-19. 2. Counselled by Ahithophel to go in unto his father's concubines, 2Sa 16:20-23.
1-4
Ziba's Calumny (1023 BC)
洗巴的谗谤（主前1023年）
¹ 大卫刚过山顶不远，看哪，米非波设的仆人洗巴迎面而来，备着两匹驴，驴上驮着二百个饼，一百串葡萄干，一百个夏天的果子和一皮袋酒。 ² 王对洗巴说："你带这些是什么意思？"洗巴说："驴是给王的家眷骑的；饼和夏果是给少年人吃的；酒是给旷野中疲乏的人喝的。" ³ 王说："你主人的儿子在哪里？"洗巴对王说："看哪，他仍在耶路撒冷；因他说：'今日以色列家必将我父的国归还我。'" ⁴ 王对洗巴说："看哪，凡属米非波设的都归你了。"洗巴说："仆人叩拜我主大王；愿我在你眼前蒙恩。"
前文已读到，大卫怎样恩待约拿单的儿子米非波设，又怎样审慎地委派他的仆人洗巴管理他的产业，同时慷慨地请他常在自己席上同席吃饭（撒下9:10）。这事原已妥善定妥；但看来洗巴不甘只作管事，他渴望作米非波设产业的主人。如今他以为时机已到，可以使自己如愿；只要能从王室取得一份颁赐，无论大卫或押沙龙得势，对他都一样，他指望必能稳得猎物——他正要趁浑水摸鱼。为此，1. 他向大卫献上一份体面的食物礼物，因来得合时而更受欢迎（撒下16:1）；他借此有意使大卫对自己生好感，因为"人的礼物为他开路，引他到高位的人面前"（诗18:16）。不仅如此，"礼物随处都顺利"（箴17:8）。大卫由此推断，洗巴是个非常明智慷慨、又向自己心存善意的人，而实际上他心中所图的不过是谋取自己的利益，要把米非波设的产业归在自己名下。若世人因图眼前利益而对富人也显慷慨，那么我们因信复活之义人必得丰盛报偿，岂不更当向穷人发怜悯吗？（路14:14）。洗巴送给大卫的礼物非常周到，正是他眼下窘境中所能受用的（撒下16:2）。请观察，那酒是为疲乏的人预备的，不是给王自己或朝臣饮用的；看来他们平日并不常用酒，而是给那"将要灭亡的人"作提神之用（箴31:6）。"你的君王……在日光之下……因酒勇武"，如大卫所行，而非"因酒醉酒"如押沙龙所行（参撒下18:28），是有福的。见传10:17。无论洗巴这礼物有何用意，神的护理却满有恩典地将它送到大卫面前作他的支持。神使用恶人成就对他百姓有益的目的，借乌鸦赐他们食物。他既借礼物讨得了大卫的欢心，又得了他的信任，为达成目的下一步要做的，便是激怒大卫反对米非波设——他借一项假控告行这事，把米非波设描绘成忘恩负义，图谋在眼下纷乱中抬高自己，要在大卫和他儿子相争之际把王冠收回自己头上。大卫问起米非波设，视他为自己家人之一；这就给洗巴机会讲这关于他的假话（撒下16:3）。主人因仆人的谎舌所受的损害何其巨大！大卫明知米非波设并非野心之人，安心于自己的地位，又向他和他的政权心存善意；况且他也不可能糊涂到以为凭自己的瘸腿还能爬上高升的阶梯；然而大卫竟信了这谗谤，不加进一步的查问和考虑，便定米非波设谋反之罪，将其土地作为已没收之物查封，并颁赐给洗巴："看哪，凡属米非波设的都归你了"（撒下16:4）——这是轻率的判断，后来真相大白时他为之惭愧（撒下19:29）。君王虽身不由己，有时（如我国法律所说）所作颁赐难免被欺；但他们当尽一切可能的方法查明真相，防范那些意图加害、想蒙骗他们的奸诈之人——正如洗巴蒙骗了大卫。洗巴既借诡计得逞，便暗中嗤笑王的轻信，自庆得手，又以极大的恭维告退——他说他看重王的恩宠胜过米非波设的产业："*王啊，愿我在你眼前蒙恩！*那便足够了。"显贵之人当常警惕谄媚者，并记得天赋人两耳，原是要他兼听两面。
英文原文
Ziba's Calumny (1023 BC)
¹ And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and a hundred bunches of raisins, and a hundred of summer fruits, and a bottle of wine.
² And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.
³ And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.
⁴ Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.
We read before how kind David was to Mephibosheth the son of Jonathan, how he prudently entrusted his servant Ziba with the management of his estate, while he generously entertained him at his own table, 2Sa 9:10. This matter was well settled; but, it seems, Ziba is not content to be manager, he longs to be master, of Mephibosheth's estate. Now, he thinks, is his time to make himself so; if he can procure a grant of it from the crown, whether David or Absalom get the better it is all one to him, he hopes he shall secure his prey, which he promises himself by fishing in troubled waters. In order hereunto, 1. He made David a handsome present of provisions, which was the more welcome because it came seasonably (2Sa 16:1), and with this he designed to incline him to himself; for a man's gift maketh room for him, and bringeth him before great men, Ps 18:16. Nay, Whithersoever it turneth, it prospereth, Pr 17:8. David inferred from this that Ziba was a very discreet and generous man, and well affected to him, when, in all, he designed nothing but to make his own market and to get Mephibosheth's estate settled upon himself. Shall the prospect of advantage in this world make men generous to the rich? and shall not the belief of an abundant recompence in the resurrection of the just make us charitable to the poor? Lu 14:14. Ziba was very considerate in the present he brought to David; it was what would do him some good in his present distress, 2Sa 16:2. Observe, The wine was intended for those that were faint, not for the king's own drinking, or the courtiers; it seems, they did not commonly use it, but it was for cordials for those that were ready to perish, Pr 31:6. Blessed art thou, O land! when thy princes use wine for strength, as David did, and not for drunkenness, as Absalom did, 2Sa 18:28. See Ec 10:17. Whatever Ziba intended in this present, God's providence sent it to David for his support very graciously. God makes use of bad men for good purposes to his people, and sends them meat by ravens. Having by his present insinuated himself into David's affection, and gained credit with him, the next thing he has to do for the compassing of his end is to incense him against Mephibosheth, which he does by a false accusation, representing him as ungratefully designing to raise himself by the present broils, and to recover the crown to his own head, now that David and his son were contending for it. David enquires for him as one of his family, which gives Ziba occasion to tell this false story of him, 2Sa 16:3. What immense damages do masters often sustain by the lying tongues of their servants! David knew Mephibosheth not to be an ambitious man, but easy in his place, and well-affected to him and his government; nor could he be so weak as to expect with his lame legs to climb the ladder of preferment; yet David gives credit to the calumny, and, without further enquiry or consideration, convicts Mephibosheth of treason, seizes his lands as forfeited, and grants them to Ziba: Behold, thine are all that pertained to Mephibosheth (2Sa 16:4), a rash judgment, and which afterwards he was ashamed of, when the truth came to light, 2Sa 19:29. Princes cannot help it, but they will be sometimes (as our law speaks) deceived in their grants; but they ought to use all means possible to discover the truth and to guard against malicious designing men, who would impose upon them, as Ziba did upon David. Having by his wiles gained his point, Ziba secretly laughed at the king's credulity, congratulated himself on his success, and departed, with a great compliment upon the king, that he valued his favour more than Mephibosheth's estate: "Let me find grace in thy sight, O king! and I have enough." Great men ought always to be jealous of flatterers, and remember that nature has given them two ears, that they may hear both sides.
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David Cursed by Shimei (1023 BC)
大卫被示每咒诅（公元前1023年）
⁵ 大卫王到了巴户琳，见有一个属扫罗族的人出来，名叫示每，是基拉的儿子；他一面出来，一面咒骂。
⁶ 他又拿石头砍大卫王和他的众臣仆；众百姓和众勇士都在王的左右。
⁷ 示每咒骂的时候，这样说：你这流人血的坏人哪，你这彼列的儿子，出去，出去罢。
⁸ 你流扫罗全家的血，接续他作王；耶和华把这罪归在你身上，将这国交在你儿子押沙龙手里；看哪，你既行恶，自己取祸。
⁹ 洗鲁雅的儿子亚比筛对王说：这死狗为何咒骂我主我王呢？求你容我过去，割下他的头来。
¹⁰ 王说：洗鲁雅的儿子们，我与你们有何相干呢？他咒骂，是因耶和华对他说：你要咒骂大卫。如此，谁敢说：你为什么这样行呢？
¹¹ 大卫又对亚比筛和众臣仆说：我亲生的儿子尚且寻索我的命，何况这便雅悯人呢？由他咒骂罢，因为是耶和华吩咐他的。
¹² 或者耶和华见我遭难，为我今日被这人咒骂，就施恩与我。
¹³ 于是大卫和跟随他的人往前行走。示每沿着山坡与他平行走，一面走一面咒骂，又拿石头砍他，拿土扬他。
¹⁴ 王和跟随他的众人都疲疲乏乏地到了目的地，在那里歇息。
这里我们看到大卫忍受示每的咒骂，比他先前忍受洗巴的奉承要好得多。后者使他错判了别人，前者使他正当地判了自己。世人的笑脸比皱眉更为危险。请看，
I. 示每是何等放肆狂妄，他的恶意如何因大卫眼前的患难而更加肆无忌惮。大卫逃亡途中到了巴户琳——一座属便雅悯的城，这示每就住在其中或附近。他属扫罗家，扫罗家一倾覆，他一切升迁的希望也随之倾覆，所以对大卫怀有不可化解的敌意，不公正地把大卫看作扫罗和他家灭亡的祸首，只因大卫是奉神旨意接续了扫罗。大卫兴旺有权之时，示每恨他如同今日一样，却不敢说一句话。神知道那些对他和他的政权心怀二意之人心中所存的，地上的君王却不知道。如今他出来，用尽所能想到的恶言恶语咒骂大卫（撒下16:5）。请看，
1. 他为何趁机泄恨。（1）因为他以为此时可以安然如此行；然而大卫若有意报复这挑衅，示每必赔上性命。（2）因为此时这样行对大卫最为刺痛——是雪上加霜、伤口浇醋。那些对神所击打的人还出言相伤的，他看为最残忍（诗69:26）。示每正是这样，对凡有慷慨眼目一看便生怜恤的人，他却百般咒诅。（3）因为他以为护理之工此时为他这辱骂作了见证，大卫眼前的苦难正好证明他真如自己所乐于描绘的那样坏。约伯的朋友们正是根据这错误的原则定了他的罪。那在蒙恩之神责备之下的人，不可因恶人随之而来的辱骂而以为希奇。一旦有人说神已经离弃他，紧接着便是追逼他、拿住他（诗71:11）。但卑鄙之灵的特征正是践踏跌倒之人，向他耀武扬威。
2. 他的恶意如何表达。请看，（1）这恶人所作的：他拿石头砍大卫（撒下16:6），仿佛他的王是狗，或是最坏的罪犯，要全以色列人用石头把他打死。也许他站得那么远，所扔的石头够不着大卫或他的随从；然而这表明他若力所能及，他要做的是什么。他拿土扬（撒下16:13），那土大概反要吹进自己的眼，正如他所扔的咒诅——既是无缘无故，便要回到自己头上。这样，他的恶意使他可憎，其无力又使他可笑可鄙。与神争战的人，虽然恨他，却不能害他。你若犯罪，能怎样害他呢？（伯35:6）他的恶上加添，因为大卫有勇士在左右随行，所以他的处境并不如他所想的那样孤单（受逼迫却不被丢弃），而且大卫忍耐承受，他反而越发放肆。他所作的这一切，越发显出他的恶。（2）他所说的。他随石掷出的，是箭矢——苦毒的言语（撒下16:7,8），全不顾不可咒诅官长（出22:28）这条律法。大卫是个有气节有良心的人，在一切公义良善的事上大有名声；这张污秽的口还能说他什么呢？说来可怜，许久以前对扫罗家所行的事，是他所能记起的全部，他便以此责备大卫，因为那是他自己受损之事。看我们是何等容易凭人对我们的所作所为来判断人和他们的品格，又何等容易断定那些曾公正地——或我们极不公正地以为曾——作了加害我们的工具的人，必定是恶人。我们对自己何等偏袒，再没有比这准则更靠不住的了。无人比大卫更无辜于扫罗家的血。他一而再地存留寻索他命的扫罗的性命。扫罗和他的众子被非利士人杀时，大卫和他的兵丁远在数里之外；他们听见这事还为之哀哭。押尼珥和伊施波设之谋杀，他已充分自证清白；然而扫罗家一切的血都要算在他账上。无辜并不能作抵挡恶意和谎言的篱笆；我们若被指控我们素来最谨慎避免的事，也不要以为希奇。我们所幸并非以人为审判者，而是以那按真理审判的为审判者。扫罗家的血在这里极不公地被归在大卫身上：[1] 作为赋予他品格——使他被称为"流人血的人"、"彼列之人"（撒下16:7）。既是流人血的，无疑就是彼列之人，即魔鬼之子（魔鬼被称为彼列，林后6:15），他从起初就是杀人的。流人血的人是最坏的人。[2] 作为招致他眼前患难之因："如今你既被废、被赶到旷野，耶和华已把扫罗家的血归还到你身上。"看恶人是何等急切，要把神的审判征用来服事自己的私愤与报复。但凡他们认为亏负了自己的人一旦遭难，那亏负便必被当作遭难的缘由。但我们当小心，不可借使神的护理为我们的愚昧和不义的怨恨撑腰而得罪神。人的怒气并不成就神的义，照样，神的义也不服事人的怒气。[3] 作为如今要彻底毁灭他；因为他设法使他绝望，再不能收回王位。如今他们说他不能靠神得帮助（诗3:2），耶和华已将这国交在你儿子押沙龙手里（不是交在米非波设手里——扫罗家从未想过要立他为王，那是洗巴的暗示），你既行恶，自己取祸——即"那要成为你毁灭的祸患，都因你是流人血的人。"示每就这样咒骂。
II. 请看大卫在这般凌辱之下何等忍耐顺服。洗鲁雅的儿子们——尤其是亚比筛——踊跃要用剑维护大卫的尊荣；他们痛切地感到这冒犯，这原是应当的：这死狗怎么可以被容让咒骂王呢（撒下16:9）？大卫只要许可，他们就要使这些撒谎咒骂的嘴唇闭口，取下他的头颅；因为他向王扔石头是公开的行动，足以证明他蓄意谋害王的性命。但王决不容许：我与你们有何相干？由他咒骂罢。基督也是这样责备门徒——他们为他的尊荣发热心，要吩咐火从天上降在得罪他的城上（路9:55）。让我们看大卫用什么思想使自己平静。1. 叫他闭口的最主要的事，是他原该受这场苦难。这事他没有明说；因为人虽真正悔改，也不必逢人便宣告自己悔改的感想。示每不公地以扫罗的血责备他；关于那事，他良心是无愧的；但同时，它却以乌利亚的血控告他。"他所责备的虽太过真实"（大卫想），"虽然按他的意思去解是错的。"当知道：谦卑温柔之灵能把辱骂转为责备，从而从中得益，而不被它激怒。2. 他看见其中有神的手：是耶和华对他说：你要咒骂大卫（撒下16:10），又说，由他咒骂罢，因为是耶和华吩咐他的（撒下16:11）。这事作为示每的罪，并不出于神，而是出于魔鬼和他自己邪恶的心；神在其中之手既不原谅也不减轻它，更不为之辩护，正如不为人钉死基督之罪辩护一样（徒2:23，4:28）。但作为大卫的苦难，它是出于耶和华——是他兴起来攻击他的众恶之一。大卫越过苦难的工具，仰望至高的主宰，正如约伯在劫掠者剥尽他一切之时，承认耶和华收取的。没有什么比在苦难中仰望神的手，更能使蒙恩之灵得着平静。*我闭口不言，因是你所行的。*舌头的鞭挞就是神的杖。3. 他用更大的苦难来安慰自己忍受较小的（撒下16:11）：*我亲生的儿子尚且寻索我的命，何况这便雅悯人呢。*当知道：患难生忍耐——在那成圣的人身上如此。我们受得越多，便当越能再受；那试炼我们忍耐的，也当增进我们的忍耐。我们越多经练忧患，便越不当为之惊奇，不以为希奇。仇敌既然伤害，朋友不仁也不足为奇；朋友不仁，儿女不孝也不足为奇。4. 他以盼望安慰自己——神总要以某种方式，从他的苦难中给他带来益处，平衡苦难本身，报答他在其中的忍耐：*耶和华必因他的咒骂施恩与我。*神若吩咐示每来扰害我，是为要自己更明显地安慰我；他必有怜悯为我存留，正是藉这试炼为我预备的。我们尽可以靠神作我们的偿主——不仅为我们的服事，更为我们的受苦。*任凭他们咒骂，惟愿你赐福。*大卫终于到了巴户琳安顿下来（撒下16:14），在那里得着歇息，脱离这场口舌的争闹。
英文原文
David Cursed by Shimei (1023 BC)
⁵ And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.
⁶ And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.
⁷ And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
⁸ The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.
⁹ Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
¹⁰ And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
¹¹ And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him.
¹² It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.
¹³ And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust.
¹⁴ And the king, and all the people that were with him, came weary, and refreshed themselves there.
We here find how David bore Shimei's curses much better than he had borne Ziba's flatteries. By the latter he was brought to pass a wrong judgment on another, by the former to pass a right judgment on himself. The world's smiles are more dangerous than its frowns. Observe here,
I. How insolent and furious Shimei was, and how his malice took occasion from David's present distress to be so much the more outrageous. David, in his flight, had come to Bahurim, a city of Benjamin in or near which this Shimei lived, who, being of the house of Saul (with the fall of which all his hopes of preferment fell), had an implacable enmity to David, unjustly looking upon him as the ruin of Saul and his family only because, by the divine appointment, he succeeded Saul. While David was in prosperity and power, Shimei hated him as much as he did now, but he durst not then say anything against him. God knows what is in the hearts of those that are disaffected to him and his government, but earthly princes do not. Now he came forth, and cursed David with all the bad words and wishes he could invent, 2Sa 16:5. Observe,
1. Why he took this opportunity to give vent to his malice. (1.) Because now he thought he might do it safely; yet, if David had thought proper to resent the provocation, it would have cost Shimei his life. (2.) Because now it would be most grievous to David, would add affliction to his grief, and pour vinegar into his wounds. He complains of those as most barbarous who talk to the grief of those whom God has wounded, Ps 69:26. So Shimei did, loading him with curses whom no generous eye could look upon without compassion. (3.) Because now he thought that Providence justified his reproaches, and that David's present afflictions proved him to be as bad a man as he was willing to represent him. Job's friends condemned him upon this false principle. Those that are under the rebukes of a gracious God must not think it strange if these bring upon them the reproaches of evil men. If once it be said, God hath forsaken him, presently it follows, Persecute and take him, Ps 71:11. But it is the character of a base spirit thus to trample upon those that are down, and insult over them.
2. How his malice was expressed. See, (1.) What this wretched man did: He cast stones at David (2Sa 16:6), as if his king had been a dog, or the worst of criminals, whom all Israel must stone with stones till he die. Perhaps he kept at such a distance that the stones he threw could not reach David, nor any of his attendants, yet he showed what he would have done if it had been in his power. He cast dust (2Sa 16:13), which, probably, would blow into his own eyes, like the curses he threw, which, being causeless, would return upon his own head. Thus, while his malice made him odious, the impotency of it made him ridiculous and contemptible. Those that fight against God cannot hurt him, though they hate him. If thou sinnest, what doest thou against him? Job 35:6. It was an aggravation of his wickedness that David was attended with his mighty men on his right hand and on his left, so that he was not in so forlorn a condition as he thought (persecuted but not forsaken), and that he continued to do it, and did it the more passionately, for David's bearing it patiently. (2.) What he said. With the stones he shot his arrows, even bitter words (2Sa 16:7,8), in contempt of that law, Thou shalt not curse the gods, Ex 22:28. David was a man of honour and conscience, and in great reputation for every thing that was just and good; what could this foul mouth say against him? Why, truly, what was done long since to the house of Saul was the only thing which he could recollect, and with this he upbraided David because it was the thing that he himself was a loser by. See how apt we are to judge of men and their character by what they are to us, and to conclude that those are certainly evil men that have ever so justly been, or that we ever so unjustly think have been, instruments of evil to us. So partial are we to ourselves that no rule can be more fallacious than this. No man could be more innocent of the blood of the house of Saul than David was. Once and again he spared Saul's life, while Saul sought his. When Saul and his sons were slain by the Philistines, David and his men were many miles off; and, when they heard it, they lamented it. From the murder of Abner and Ish-bosheth he had sufficiently cleared himself; and yet all the blood of the house of Saul must be laid at his door. Innocency is no fence against malice and falsehood; nor are we to think it strange if we be charged with that from which we have been most careful to keep ourselves. It is well for us that men are not to be our judges, but he whose judgment is according to truth. The blood of the house of Saul is here most unjustly charged upon David, [1.] As that which gave him his character, and denominated him a bloody man and a man of Belial, 2Sa 16:7. And, if a man of blood, no doubt a man of Belial, that is, a child of the devil, who is called Belial (2Co 6:15), and who was a murderer from the beginning. Bloody men are the worst of men. [2.] As that which brought the present trouble upon him: "Now that thou art dethroned, and driven out to the wilderness, the Lord has returned upon thee the blood of the house of Saul." See how forward malicious men are to press God's judgments into the service of their own passion and revenge. If any who have, as they think, wronged them, should come into trouble, the injury done to them must be made the cause of the trouble. But we must take heed lest we wrong God by making his providence thus to patronise our foolish and unjust resentments. As the wrath of man works not the righteousness of God, so the righteousness of God serves not the wrath of man. [3.] As that which would now be his utter ruin; for he endeavours to make him despair of ever recovering his throne again. Now they said, There is no help for him in God (Ps 3:2), the Lord hath delivered the kingdom into the hand of Absalom (not Mephibosheth—the house of Saul never dreamed of making him king, as Ziba suggested), and thou art taken in thy mischief, that is, "the mischief that will be thy destruction, and all because thou art a bloody man." Thus Shimei cursed.
II. See how patient and submissive David was under this abuse. The sons of Zeruiah, Abishai particularly, were forward to maintain David's honour with their swords; they resented the affront keenly, as well they might: Why should this dead dog be suffered to curse the king? 2Sa 16:9. If David will but give them leave, they will put these lying cursing lips to silence, and take off his head; for his throwing stones at the king was an overt act, which abundantly proved that he compassed and imagined his death. But the king would by no means suffer it: What have I to do with you? So let him curse. Thus Christ rebuked the disciples, who, in zeal for his honour, would have commanded fire from heaven on the town that affronted him, Lu 9:55. Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. This is not mentioned indeed; for a man may truly repent, and yet needs not, upon all occasions, proclaim his penitent reflections. Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. "The reproach is too true" (thinks David), "though false as he means it." Note, A humble tender spirit will turn reproaches into reproofs, and so get good by them, instead of being provoked by them. 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (2Sa 16:10), and again, So let him curse, for the Lord hath bidden him, 2Sa 16:11. As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, any more than it did the sin of those who put Christ to death, Ac 2:23,4:28. But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. David looked above the instrument of his trouble to the supreme director, as Job, when the plunderers had stripped him, acknowledged, The Lord hath taken away. Nothing more proper to quiet a gracious soul under affliction than an eye to the hand of God in it. I opened not my mouth, because thou didst it. The scourge of the tongue is God's rod. 3. He quiets himself under the less affliction with the consideration of the greater (2Sa 16:11): My son seeks my life, much more may this Benjamite. Note, Tribulation works patience in those that are sanctified. The more we bear the better able we should be to bear still more; what tries our patience should improve it. The more we are inured to trouble the less we should be surprised at it, and not think it strange. Marvel not that enemies are injurious, when even friends are unkind; nor that friends are unkind, when even children are undutiful. 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction, would balance the trouble itself, and recompense his patience under it: "The Lord will requite me good for his cursing. If God bid Shimei grieve me, it is that he himself may the more sensibly comfort me; surely he has mercy in store for me, which he is preparing me for by this trial." We may depend upon God as our pay-master, not only for our services, but for our sufferings. Let them curse, but bless thou. David, at length, is housed at Bahurim (2Sa 16:14), where he meets with refreshment, and is hidden from this strife of tongues.
15-23
Hushai Deceives Absalom; Ahithophel's Wicked Counsel (1023 BC)
户筛欺骗押沙龙；亚希多弗的恶谋（主前1023年）
¹⁵ 押沙龙和以色列众人都来到耶路撒冷；亚希多弗也与他同来。 ¹⁶ 大卫的朋友亚基人户筛来见押沙龙的时候，户筛对押沙龙说：「愿王万岁！愿王万岁！」 ¹⁷ 押沙龙对户筛说：「这是你待朋友的恩典吗？为什么不与你的朋友同去呢？」 ¹⁸ 户筛对押沙龙说：「不然；耶和华和这百姓，并以色列众人所拣选的，我必归顺他，与他同住。 ¹⁹ 我再请问：我当服事谁呢？岂不是在前面的儿子面前服事吗？我怎样在你父亲面前服事，如今在你面前也必怎样服事。」 ²⁰ 押沙龙对亚希多弗说：「你们筹画筹画，我们怎样行才好。」 ²¹ 亚希多弗对押沙龙说：「你父亲所留下看守宫殿的妃嫔，你可以与她们同房；这样以色列众人听见你父亲憎恶你，凡随你的人的手就更坚强。」 ²² 于是人为押沙龙在房顶上支搭帐棚；押沙龙就在以色列众人眼前，与他父亲的妃嫔亲近。 ²³ 那时亚希多弗所出的主意，好像人问 神的话一样；他给大卫出的主意，给押沙龙出的主意，都是这样。
押沙龙由他在耶路撒冷的一些朋友迅速通知：大卫已经撤走，随从极少；所以道路已通，押沙龙尽可随意占据耶路撒冷。城门敞开，无人抵挡。于是他立即前来（撒下16:15），无疑因这初次的成功而大受振奋，又因他在设谋时大概以为最难的事竟如此轻易彻底地办成而欢喜。如今他既占据了耶路撒冷，就断定一切都属自己了，全国自然要跟随。 神容许恶人暂时在他们恶谋中亨通——甚至超过他们的预期——好叫他们的失望更可悲、更可耻。那时代最负盛名的谋士是亚希多弗和户筛。前者押沙龙带在身边同来耶路撒冷（撒下16:15），后者在那里迎见他（撒下16:16），所以他不能不以为自己稳操胜券——既有这两人作谋士；他倚靠他们，却不求问约柜——虽然约柜在他那里。但他们两人都是祸谋，因为：
一、户筛决不会劝他作智慧之事。他实在是他的仇敌，设计要出卖他，却装作在他利益之中；所以押沙龙身边不能有比他更危险的人了。1. 户筛对他登基大加恭维，仿佛对他这头衔十分满意、又因他得到国位而十分欢喜（撒下16:16）。那些凭血气智慧行事的人，被试探使用何等虚假的手段！而那些未曾认识撒但之深奥之事、却在世人中间以诚实和敬虔之真诚为人的人，是何等有福！2. 押沙龙见「他」——这素来被认为是大卫密友亲信的——居然向着自己，就大为惊奇。他问他：「这是你待朋友的恩典吗？」（撒下16:17），并以这念头自慰：户筛既归他，一切就都属他了。他不怀疑他的真诚，轻易相信他所愿信的——大卫最好的朋友如此爱慕他本人，竟抓住头一个机会宣布拥护他，「虽然他心中的骄傲欺骗了他」（俄3）。户筛使他确信自己真心向他。因为，大卫虽是他的朋友，他却向着在位的「王」（撒下16:18）——百姓所拣选、护理所恩待的，他必效忠；他也向着继位的「王」（撒下16:19）——正在升起的太阳。这是真的，他爱他父亲；但父亲已有他的日子，那日子已经过去；他为何不能照样爱他的继任者呢？如此他假装为一个他所厌恶的决议提出理由。
二、亚希多弗劝他行恶，如此行便如那蓄意不忠的户筛一样，有效地出卖了他；因为那劝人犯罪的人，实在是劝人受损；那建立在罪上的政权，是建立在沙土上。
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看来亚希多弗以深谋远虑著称；他的主意「好像人问 神的话一样」（撒下16:23）。他在国事上以狡猾和敏锐享有如此名声，他的见识超过别的枢密顾问，他能为主意提出如此理由，他的计画通常如此成功，以致众人——好人和坏人，大卫和押沙龙——都对他的意见深为敬重，实在过于所当——竟以他为「 神的神谕」；难道任何凡人的智慧可与那独一全智者相比吗？让我们从亚希多弗谋略之名声的这段记载中观察：（1）许多人在属世智慧上出类拔萃，却完全缺乏属天的恩惠，因为那些自命为神谕的人，往往藐视 神的神谕。 神拣选了「世上的愚拙」（林前1:27）；最大的政治家很少是最大的圣徒。（2）往往最大的政治家为自己行得最愚妄。亚希多弗被人捧为神谕，却极不智地与押沙龙结盟——押沙龙不但僭越，又是个鲁莽少年，永无善终，其倾覆、以及一切附从他之人的倾覆，任何有亚希多弗所自称十分之一谋略的人都能预见。归根结底，诚实才是最好的策略，长远来看必被证为如此。但：
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他在此事上的谋略自败其目的。请观察：
（1）亚希多弗给押沙龙所出的恶谋。他既知大卫留下妃嫔看守宫殿，就劝他「与她们同房」（撒下16:21）——这是极邪恶之事。 神的律法已定这为死罪（利20:11）。使徒论到这类恶行说：「外邦人中也没有」（林前5:1）。流便因此失了长子名分（创49:4）。亚希多弗却劝押沙龙公开如此行，因为这将向全以色列保证：[1] 他的意图是认真的。他既以父亲的妃嫔起头，必决心要据有他前人一切所有的，这无疑无疑。[2] 他决心无论如何不与父亲和好；因为如此他必使自己为父亲所深恶，再不能与之和好——这也许是百姓所疑心的，他们怕被献为和好的祭物。刀既拔出，他藉这挑衅把刀鞘扔掉，这必坚固他党羽的手，使他们紧附于他。这就是亚希多弗该咒的谋略，表明他更是「魔鬼的神谕，不是 神的神谕」。
（2）押沙龙依从这谋略。这完全合乎他淫乱邪恶的心，他毫不迟延地付诸实行（撒下16:22）。当一出悖逆的戏是正剧时，还有什么比这悖逆的色情更合宜的序曲呢？如此他的恶是一脉相承的，是良心未全然烙惯之人所不能不带着极大恐怖去想的。不，那作当事人的比他的谋士所劝的更甚。亚希多弗劝他行这事，使全以色列「都听见」；他却在房顶上为这目的支搭帐棚——如此他「公然宣告自己的罪，如所多玛」（赛3:9）。然而在此， 神的话在字句上应验了： 神曾藉拿单警告说，因大卫玷污拔示巴，大卫自己的妻要在日光之下被公开玷辱（撒下12:11-12）；有人以为亚希多弗出这主意，是为拔示巴所受的伤害向大卫报仇，因为拔示巴是他的外孙女：因她是以连的女儿（撒下11:3），以连是亚希多弗的儿子（撒下23:34）。约伯论此为淫乱的公正刑罚（「我的妻子给别人推磨」，伯31:9-10），先知何西阿也是如此（何4:13-14）。至于这些顺从这恶行的妃嫔当如何看待，我不知当说；但无论押沙龙和她们何等不义，我们必须说：「耶和华是公义的」；他的话没有一句落空。
英文原文
Hushai Deceives Absalom; Ahithophel's Wicked Counsel (1023 BC)
¹⁵ And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
¹⁶ And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.
¹⁷ And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?
¹⁸ And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.
¹⁹ And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.
²⁰ Then said Absalom to Ahithophel, Give counsel among you what we shall do.
²¹ And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
²² So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel.
²³ And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there was none to oppose him. Accordingly he came without delay (2Sa 16:15), extremely elevated, no doubt, with this success at first, and that that in which, when he formed his design, he probably apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem he concludes all his own, the country will follow of course. God suffers wicked men to prosper awhile in their wicked plots, even beyond their expectation, that their disappointment may be the more grievous and disgraceful. The most celebrated politicians of that age were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (2Sa 16:15), the other meets him there (2Sa 16:16), so that he cannot but think himself sure of success, when he has both these to be his counsellors; on them he relies, and consults not the ark, though he has that with him. But miserable counsellors were they both; for,
I. Hushai would never counsel him to do wisely. He was really his enemy, and designed to betray him, while he pretended to be in his interest; so that Absalom could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he had been abundantly satisfied in this title, and well pleased that he had come to the possession, 2Sa 16:16. What arts of dissimulation are those tempted to use who govern themselves by fleshly wisdom! and how happy are those who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincerity! 2. Absalom was surprised to find him for him who was known to be David's intimate friend and confidant. He asks him, Is this thy kindness to thy friend? (2Sa 16:17), pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David's best friends are so in love with himself as to take the first opportunity to declare for him, though the pride of his heart deceived him, Ob 1:3. Hushai confirmed him in the belief that he was hearty for him. For, though David is his friend, yet he is for the king in possession, 2Sa 16:18. Whom the people choose, and Providence smiles upon, he will be faithful to; and he is for the king in succession (2Sa 16:19), the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretended to give reasons for a resolution he abhorred the thought of.
II. Ahithophel counselled him to do wickedly, and so did as effectually betray him as he did who was designedly false to him; for those that advise men to sin certainly advise them to their hurt; and that government which is founded in sin is founded in the sand.
1. It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had enquired at the oracle of God, 2Sa 16:23. Such reputation was he in for subtlety and sagacity in public affairs, such reaches had he beyond other privy-counselors, such reasons would he give for his advice, and such success generally his projects had, that all people, good and bad, both David and Absalom, had a profound regard for his sentiments, too much by far, when they regarded him as an oracle of God; shall the prudence of any mortal compare with him who only is wise? Let us observe from this account of Ahithophel's fame for policy, (1.) That many excel in worldly wisdom who are utterly destitute of heavenly grace, because those who set up for oracles themselves are apt to despise the oracles of God. God has chosen the foolish things of the world; and the greatest statesmen are seldom the greatest saints. (2.) That frequently the greatest politicians act most foolishly for themselves. Ahithophel was cried up for an oracle, and yet very unwisely took part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good, whose fall, and the fall of all that adhered to him, any one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run. But,
2. His policy in this case defeated its own aim. Observe,
(1.) The wicked counsel Ahithophel gave to Absalom. Finding that David had left his concubines to keep the house, he advised him to lie with them (2Sa 16:21), a very wicked thing. The divine law had made it a capital crime, Le 20:11. The apostle speaks of it as a piece of villany not so much as named among the Gentiles, 1Co 5:1. Reuben lost his birthright for it. But Ahithophel advised Absalom to it as a public thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions. No doubt he resolved to make himself master of all that belonged to his predecessor when he began with his concubines. [2.] That he was resolved never to make peace with his father upon any terms; for by this he would render himself so odious to his father that he would never be reconciled to him, which perhaps the people were jealous of and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party and keep them firmly to him. This was Ahithophel's cursed policy, which bespoke him rather an oracle of devil than of God.
(2.) Absalom's compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to put it in execution, 2Sa 16:22. When an unnatural rebellion was the opera, what fitter prologue could there be to it than such unnatural lust? Thus was his wickedness all of a piece, and such as a conscience not quite seared could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel advised him to do it, that all Israel shall see it. A tent is accordingly spread on the top of the house for the purpose; so impudently does he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba, David should have his own wives publicly debauched (2Sa 12:11,12), and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who was his grand-daughter: for she was the daughter of Eliam (2Sa 11:3), who was the son of Ahithophel, 2Sa 23:34. Job speaks of this as the just punishment of adultery (Let my wife grind to another, Job 31:9,10), and the prophet, Ho 4:13,14. What to think of these concubines, who submitted to this wickedness, I know not; but how unrighteous soever Absalom and they were, we must say, The Lord is righteous: nor shall any word of his fall to the ground.
在前章末尾，我们见大卫逃离耶路撒冷，押沙龙进入其中；在本章，I. 我们跟随大卫踏上他忧愁的逃亡之路；在那里我们看见——1. 他被洗巴欺骗（撒下16:1-4）。2. 他被示每咒诅，却以奇妙的忍耐承受之（撒下16:5-14）。II. 我们迎见押沙龙凯旋入城；在那里我们看见——1. 他被户筛欺瞒（撒下16:15-19）。2. 他听从亚希多弗的计谋，去与他父亲的妃嫔同寝（撒下16:20-23）。