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英文原文
How far Abner's deserting the house of Saul, his murder, and the murder of Ish-bosheth, might contribute to the perfecting of the revolution, and the establishing of David as king over all Israel, does not appear; but, it should seem, that happy change followed presently thereupon, which in this chapter we have an account of. Here is, I. David anointed king by all the tribes, 2Sa 5:1-5. II. Making himself master of the strong-hold of Zion, 2Sa 5:6-10. III. Building himself a house and strengthening himself in his kingdom, 2Sa 5:11,12. IV. His children that were born after this, 2Sa 5:13-16. V. His victories over the Philistines, 2Sa 5:17-25.
1-5
David King over All Israel (1048 BC)
大卫作全以色列的王（主前1048年）
¹ 以色列众支派来到希伯仑见大卫，说："看哪，我们是你的骨肉。
² 从前扫罗作我们王的时候，率领军兵出入以色列的是你；耶和华曾对你说：'你必牧养我的民以色列，你必作以色列的君。'"
³ 于是以色列的长老都来到希伯仑见王；大卫王在希伯仑耶和华面前与他们立约，他们就膏大卫作以色列的王。
⁴ 大卫登基的时候年三十岁，在位共四十年。
⁵ 他在希伯仑作犹大王七年零六个月；在耶路撒冷作全以色列和犹大王三十三年。
此处记载：I. 众支派向大卫谦卑的呈请，恳请他执掌国政（因为他们如今如同没有牧人的羊群一般），并拥戴他为他们之王。虽然大卫断不赞同谋杀伊施波设之事，却可以利用由此所获得的优势，并接受人们为此而向他作出的归附。犹大早在七年多以前便已归顺大卫为王，他们在其治理之下所享的安宁与福祉，激励了其余支派前来向他效忠。各支派来了多少人，怀着怎样的热心与诚意前来，以及他们在希伯仑受款待三日、同心拥立大卫为王的事，在《历代志上》12:23-40中有详尽的记载。此处我们只见他们陈词的要点，即他们拥立大卫为王所依据的理由。1. 他们与他的亲属关系是一种动力："我们是你的骨肉"（撒下5:1），不仅是"你是我们的骨肉"——不是律法上不配作王的外人（申17:15）——更是"我们是你的"，也就是说，"我们知道你看我们为你的骨肉，对我们怀有如同人对自己身体那般切肤的关切，这是扫罗及其家族所没有的。'我们是你的骨肉'，所以你必和我们一样乐意终结这漫长的内战；你也必怜恤我们、护卫我们，并为我们的福祉竭尽全力。"凡以基督为王的人，也可以如此向他恳求："我们是你的骨肉，你在凡事上'与你的弟兄相同'（来2:17）；所以求你作我们的治理者，让这荒凉在你的手中得以复原"（赛3:6）。2. 他从前对公众的功劳是进一步的动力（撒下5:2）："'当扫罗作王的时候'，他不过是个虚名，你才是真正掌权的人；'率领军兵出入以色列的'是你，凯旋而归的也是你；那么如今有谁比你更适合填补这空悬的王位呢？"在小事上忠心的人，配受托更大的事。从前为我们所行的善，遇有机会，我们当存感恩之心铭记。3. 神的任命是最大的动力："耶和华曾说：'你必牧养我的民以色列'——"意即你必治理他们；因为君王当如牧人牧养自己的羊群，凡事以百姓的益处为念，喂养他们，而非剥削他们。"你不仅是在平安中治理他们的君王，更是率领争战的元帅，要担受军营中一切的劳苦与危险。"神既如此说了，如今到了危急之时迫使他们不得不如此行，他们终被说服，也一同如此说。
II. 大卫公开而庄严的就职典礼（撒下5:3）。大会被召集；以色列众长老都来见他；盟约订立，即"pacta conventa——约定之盟"——双方起誓、签署。他承诺在平安时作审判官护卫他们，在战时作元帅率领他们；他们则承诺顺服他。他与他们"立了约"，以神为见证：这是"在耶和华面前"立的。此后他第三次受膏为王。他的进展是循序渐进的，为要试炼他的信心，使他得着经历。如此，他的国度预表了弥赛亚的国度——那国度也是逐步达到巅峰的；因为"我们如今还不见万物都服在他脚下"（来2:8），但我们终必看见（林前15:25）。
III. 关于他在位之年岁与寿数的概述。扫罗死后，他登基时年三十岁（撒下5:4）。利未人起初也是在此年纪开始供职（民4:3）。大卫的子孙——神的儿子——也是在约莫此年纪开始他公开的事奉（路3:23）。此时人达到力量与判断力完全成熟的年纪。他在位共四十年零六个月，其中在希伯仑七年半，在耶路撒冷三十三年（撒下5:5）。希伯仑素来闻名（书14:15），是祭司之城。但耶路撒冷将更为闻名，要成为圣城。伟大的君王往往喜欢建造自己的城邑（创10:11、36，创10:32-35）。大卫也是如此，耶路撒冷便成了"大卫之城"。这名字在圣经末了仍然赫赫有名（启21:1-27），在那里我们读到一座"新耶路撒冷"。
英文原文
David King over All Israel (1048 BC)
¹ Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh.
² Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.
³ So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel.
⁴ David was thirty years old when he began to reign, and he reigned forty years.
⁵ In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah.
Here is, I. The humble address of all the tribes to David, beseeching him to take upon him the government (for they were now as sheep having no shepherd), and owning him for their king. Though David might by no means approve the murder of Ish-bosheth, yet he might improve the advantages he gained thereby, and accept the applications made to him thereupon. Judah had submitted to David as their king above seven years ago, and their ease and happiness, under his administration, encouraged the rest of the tribes to make their court to him. What numbers came from each tribe, with what zeal and sincerity they came, and how they were entertained for three days at Hebron, when they were all of one heart to make David king, we have a full account, 1Ch 12:23-40. Here we have only the heads of their address, containing the grounds they went upon in making David king. 1. Their relation to him was some inducement: "We are thy bone and thy flesh (2Sa 5:1), not only thou art our bone and our flesh, not a stranger, unqualified by the law to be king (De 17:15), but we are thine," that is, "we know that thou considerest us as thy bone and thy flesh, and hast as tender a concern for us as a man has for his own body, which Saul and his house had not. We are thy bone and thy flesh, and therefore thou wilt be as glad as we shall be to put an end to this long civil war; and thou wilt take pity on us, protect us, and do thy utmost for our welfare." Those who take Christ for their king may thus plead with him: "We are thy bone and thy flesh, thou hast made thyself in all things like unto thy brethren (Heb 2:17); therefore be thou our ruler, and let this ruin be under thy hand," Isa 3:6. 2. His former good services to the public were a further inducement (2Sa 5:2): "When Saul was king he was but the cypher, thou wast the figure, thou wast he that leddest out Israel to battle, and broughtest them in in triumph; and therefore who so fit now to fill the vacant throne?" He that is faithful in a little deserves to be entrusted with more. Former good offices done for us should be gratefully remembered by us when there is occasion. 3. The divine appointment was the greatest inducement of all: The Lord said, Thou shalt feed my people Israel, that is, thou shalt rule them; for princes are to feed their people as shepherds, in every thing consulting the subjects' benefit, feeding them and not fleecing them. "And thou shalt be not only a king to govern in peace, but a captain to preside in war, and be exposed to all the toils and perils of the camp." Since God has said so, now at length, when need drives them to it, they are persuaded to say so too.
II. The public and solemn inauguration of David, 2Sa 5:3. A convention of the states was called; all the elders of Israel came to him; the contract was settled, the pacta conventa—covenants, sworn to, and subscribed on both sides. He obliged himself to protect them as their judge in peace and captain in war; and they obliged themselves to obey him. He made a league with them to which God was a witness: it was before the Lord. Hereupon he was, for the third time, anointed king. His advances were gradual, that his faith might be tried and that he might gain experience. And thus his kingdom typified that of the Messiah, which was to come to its height by degrees; for we see not yet all things put under him (Heb 2:8), but we shall see it, 1Co 15:25.
III. A general account of his reign and age. He was thirty years old when he began to reign, upon the death of Saul, 2Sa 5:4. At that age the Levites were at first appointed to begin their administration, Nu 4:3. About that age the Son of David entered upon his public ministry, Lu 3:23. Then men come to their full maturity of strength and judgment. He reigned, in all, forty years and six months, of which seven years and a half in Hebron and thirty-three years in Jerusalem, 2Sa 5:5. Hebron had been famous, Jos 14:15. It was a priest's city. But Jerusalem was to be more so, and to be the holy city. Great kings affected to raise cities of their own, Ge 10:11,36, Ge 10:32-35. David did so, and Jerusalem was the city of David. It is a name famous to the end of the Bible (Re 21:1-27), where we read of a new Jerusalem.
6-10
David Takes Mount Sion (1047 BC)
大卫攻取锡安山（公元前1047年）
⁶ 大卫和跟随他的人到了耶路撒冷，要攻打那地的居民耶布斯人；耶布斯人对大卫说：你若不赶出瞎子、瘸子，必不能进这里来；他们心里想大卫决不能进这里来。
⁷ 然而大卫攻取了锡安的保障；那就是大卫城。
⁸ 当日大卫说：谁攻打耶布斯人，上水沟去的，又击杀大卫心里所恨恶的瘸子、瞎子，他必作首领和元帅。因此俗语说：瞎子和瘸子不可进殿里来。
⁹ 大卫住在保障里，给保障起名叫大卫城。大卫又从米罗以里，四围筑墙。
¹⁰ 大卫日见强盛，因为万军之耶和华神与他同在。
撒冷——就是麦基洗德作王的地方——若就是耶路撒冷（如诗76:2所似可推断的），它在亚伯拉罕时代就已出名。约书亚在他的时候，见它是迦南南部诸城的首城（书10:1-3）。它落在便雅悯的地业中（书18:28），却紧接犹大（书15:8）。犹大子孙曾攻取了它（士1:8），但便雅悯人容耶布斯人住在他们中间（士1:21），这些耶布斯人在他们中间渐渐坐大，以致它成了耶布斯人之城（士19:11）。如今大卫受膏作全以色列王之后所做的头一件功业，就是从耶布斯人手中夺取耶路撒冷；因为它属乎便雅悯，他不能贸然尝试，直到那个长久忠于扫罗家的支派（代上12:29）归顺了他。这里有，
I. 耶布斯人对大卫和他军兵的挑衅。他们说：你若不赶出瞎子、瘸子，必不能进这里来（撒下5:6）。他们送这挑衅的话给大卫，是因为——如在另一场合所说的——他们不信仇敌能进耶路撒冷的城门（哀4:12）。他们所仗恃的，或，1. 他们神祇的保护；大卫蔑视地称那些神为瞎子、瘸子，因为它们有眼却不能看，有脚却不能走。"但，"他们说，"这些是我们城的守护者，你若不除掉这些（那是你永做不到的），就进不来这里。"有人认为他们在堡垒的密室里设有黄铜镶成的星象偶像，把守城之责交托与它们。他们称他们的偶像为他们的保障（Mauzzim）（但11:38），并如此倚靠它们。耶和华的名是我们的坚固台，他的膀臂强壮，他的眼目透察。或，2. 他们防御工事的坚固；他们以为凭天然或人为，或二者兼之，工事如此不可攻克，以致瞎子瘸子就足以抵挡最猛强的攻击者。他们尤其倚靠锡安的保障，以为它不能被攻取。也许他们派瞎子瘸子、病兵残卒上城墙露面，以羞辱大卫和他的兵，断定这些人就足以和他匹敌。即使他们之中只存留伤兵，也足以击退围攻者。比较耶37:10。当知道：神百姓的仇敌常常对自己的力量极其自信，在将亡之日最觉稳妥。
II. 大卫对耶布斯人的胜利。他们的骄傲狂妄不但没有吓倒他，反倒激他奋发；当他下令总攻时，他对兵丁下了这样的命令：*凡击杀耶布斯人的，也要把设在城墙上侮辱我们和我们神的那些瘸子、瞎子丢进水沟里。*这些人大概自己说了亵渎的话，所以为大卫心里所恨恶。撒下5:8可如此读；我们的译法取自代上11:6，那里只论击杀耶布斯人，并未提到瞎子瘸子。耶布斯人说过，他们的这些偶像若不能保护他们，瞎子瘸子就不可进这殿——即他们永不再信靠他们的守护神（葛雷格理先生如此领会），不再如从前尊敬他们的偶像；大卫既得了堡垒，也如此说——这些不能保护敬拜者的偶像，从此不可再在此有一席之地。
III. 他在锡安设立王座。他自己住在保障里——那曾经阻挡他、使他畏惧的坚固，如今反成了他的保障；他在四周为侍从和卫队建造房屋（撒下5:9），从米罗（市政厅，或议事之所）往内建造。他凡事顺利，愈发兴旺，在尊荣、力量、财富上日见强大，在臣民眼中愈发尊荣，在仇敌眼中愈发可畏；因为万军之耶和华神与他同在。神掌管一切受造之物，随意使用他们，藉他们成就自己的旨意；他与大卫同在，引导、保全、使他亨通。有万军之主为他们的人，不必怕人的军队或鬼魔的军队能对他们怎样。凡高升的人当把自己的高升归功于神的同在，并将荣耀归给他。教会被称为锡安，是活神之城。基督的仇敌耶布斯人必先被制伏被赶逐，瞎子瘸子被除掉，然后基督分取掳物，在那里设立宝座，并藉圣灵居住其中。
英文原文
David Takes Mount Sion (1047 BC)
⁶ And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
⁷ Nevertheless David took the strong hold of Zion: the same is the city of David.
⁸ And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house.
⁹ So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.
¹⁰ And David went on, and grew great, and the LORD God of hosts was with him.
If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Ps 76:2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Jos 10:1-3. It fell to Benjamin's lot (Jos 18:28), but joined close to Judah's, Jos 15:8. The children of Judah had taken it (Jdg 1:8), but the children of Benjamin suffered the Jebusites to dwell among them (Jdg 1:21), and they grew so upon them that it became a city of Jebusites, Jdg 19:11. Now the very first exploit David did, after he was anointed king over all Israel, was to gain Jerusalem out of the hand of the Jebusites, which, because it belonged to Benjamin, he could not well attempt till that tribe, which long adhered to Saul's house (1Ch 12:29), submitted to him. Here we have,
I. The Jebusites' defiance of David and his forces. They said, Except thou take away the blind and the lame, thou shalt not come in hither, 2Sa 5:6. They sent David this provoking message, because, as it is said afterwards, on another occasion, they could not believe that ever an enemy would enter into the gates of Jerusalem, La 4:12. They confided either, 1. In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not. "But," say they, "these are the guardians of our city, and except thou take these away (which thou canst never do) thou canst not come in hither." Some think they were constellated images of brass set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong-holds (Da 11:38) and as such relied on them. The name of the Lord is our strong tower, and his arm is strong, his eyes are piercing. Or, 2. In the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. The strong-hold of Zion they especially depended on, as that which could not be forced. Probably they set blind and lame people, invalids or maimed soldiers, to make their appearance upon the walls, in scorn of David and his men, judging them an equal match for him. Though there remain but wounded men among them, yet they should serve to beat back the besiegers. Compare Jer 37:10. Note, The enemies of God's people are often very confident of their own strength and most secure when their day to fall draws nigh.
II. David's success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men: "He that smiteth the Jebusites, let him also throw down into the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and our God." It is probable they had themselves spoken blasphemous things, and were therefore hated of David's soul. Thus 2Sa 5:8 may be read; we fetch our reading of it from 1Ch 11:6, which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said that if these images of theirs did not protect them the blind and the lame should not come into the house, that is, they would never again trust their palladium (so Mr. Gregory understands it) nor pay the respect they had paid to their images; and David, having gained the fort, said so too, that these images, which could not protect their worshippers, should never have any place there more.
III. His fixing his royal seat in Sion. He himself dwelt in the fort (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety), and he built houses round about for his attendants and guards (2Sa 5:9) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to, grew great in honour, strength, and wealth, more and more honourable in the eyes of his subjects and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him, Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him the glory of it. The church is called Sion, and the city of the living God. The Jebusites, Christ's enemies, must first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.
11-16
David's Children (1046 BC)
大卫的儿女（主前1046年）
¹¹ 推罗王希兰差遣使者和香柏木、木匠、石匠来，为大卫建造宫殿。 ¹² 大卫就知道耶和华坚立他作以色列王，又为自己的民以色列的缘故，使他的国兴旺。 ¹³ 大卫从希伯仑来到耶路撒冷之后，在耶路撒冷又立妃嫔和妻，生了儿女。 ¹⁴ 在耶路撒冷所生的儿子，名字是这些：沙母亚、朔罢、拿单、所罗门， ¹⁵ 益辖、以利书亚、尼斐、雅非亚， ¹⁶ 以利沙玛、以利雅大、以利法列。
这里有：一、大卫的宫殿建成——一座适合他所持朝仪、所受朝拜的王宫（撒下5:11）。犹太人多是农夫和牧人，不大从事商业或工艺；所以推罗王希兰——一位富有的君王——差人来贺大卫登基时，主动提出差工匠为大卫建造宫殿。大卫欣然接受，希兰的工匠便照大卫的心意为大卫建造了宫殿。许多在百工技艺上出类拔萃的人，却对应许之诸约原是局外人。然而大卫的宫殿既由外邦之子建造，并未因此减色，也未因此不适于献给 神。论到福音教会也有预言说：「外邦人必建筑你的城墙，他们的王必服事你」（赛60:10）。
二、大卫的国权坚立、建造起来（撒下5:12）。1. 他的国权被坚立——毫无动摇，无人扰他所有权、无人疑他资格。那立他为王的也坚立他，因为他原是基督的预表——基督是 神的手必坚定、他的「约必坚定」的那位（诗89:21-28）。扫罗被立为王，却未得坚立；在无辜中的亚当也是如此。大卫被坚立为王，大卫的子孙也是如此——凡藉着他「成为我们 神的君王和祭司」的人也都如此。2. 它在朋友和仇敌眼中都被高举。以色列国从未如此显赫，也从未如现在开始这样扬名。照样，论到基督也有应许说：「他必比地上列王更高」（诗89:27）。 神已「将他升为至高」（腓2:9）。3. 大卫因见 神的护理奇妙地汇聚使他得坚立、得高升，就察觉 神与他同在。「我就知道你喜悦我」（诗41:11）。许多人得着 神的恩却不察觉，因此缺了其中的安慰；但被升到其中、又在其间得坚立、又能察觉，这喜乐就是满足了。4. 他承认 神为他行大事，是为他百姓以色列的缘故——使他成为他们的祝福，使他们可以在他治理下得福。 神并非为王的缘故使以色列作他的百姓——好使他为大、为富、为专制之君；而是为他们的缘故立他为他们的王——好使他率领、引导、保护他们。君王是「 神的用人，是于民有益的」（罗13:4）。
三、大卫的家族繁衍增加。他来到耶路撒冷之后所生的一切儿子，此处一并列出，共十一人，外加先前在希伯仑所生的六人（撒下3:2,5）。在那里记载了母亲们，此处没有；只笼统说他「又立妃嫔和妻」（撒下5:13）。我们当为此称赞他吗？我们不称赞他；不为他辩护；几乎不能为他开脱。列祖的坏榜样可能使他以为其中无害，又可能盼望藉增多联姻、扩张王室来加强自己的势力。「箭袋充满的人便为有福」（诗127:5）。但靠 神的祝福，一棵房屋旁边的葡萄树，其枝子可以延到海边、其条子可以延到河边。亚当凭一妻就遍满了世界，挪亚凭一妻重新遍满了它。大卫多妻，却仍不能拦阻他贪恋邻舍之妻并玷污她；因为一次破了栅栏的人，必无尽地流浪。论大卫的妃嫔，见撒下15:16；撒下16:22；撒下19:5。论他的儿子，见代上3:1-9。
英文原文
David's Children (1046 BC)
¹¹ And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David a house.
¹² And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake.
¹³ And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David.
¹⁴ And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
¹⁵ Ibhar also, and Elishua, and Nepheg, and Japhia,
¹⁶ And Elishama, and Eliada, and Eliphalet.
Here is, I. David's house built, a royal palace, fit for the reception of the court he kept and the homage that was paid to him, 2Sa 5:11. The Jews were husbandmen and shepherds, and did not much addict themselves either to merchandise or manufactures; and therefore Hiram, king of Tyre, a wealthy prince, when he sent to congratulate David on his accession to the throne, offered him workmen to build him a house. David thankfully accepted the offer, and Hiram's workmen built David a house to his mind. Many have excelled in arts and sciences who were strangers to the covenants of promise. Yet David's house was never the worse, nor the less fit to be dedicated to God, for being built by the sons of the stranger. It is prophesied of the gospel church, The sons of the strangers shall build up thy walls, and their kings shall minister unto thee, Isa 60:10.
II. David's government settled and built up, 2Sa 5:12. 1. His kingdom was established, there was nothing to shake it, none to disturb his possession or question his title. He that made him king established him, because he was to be a type of Christ, with whom God's hand should be established, and his covenant stand fast, Ps 89:21-28. Saul was made king, but not established; so Adam in innocency. David was established king, so is the Son of David, with all who through him are made to our God kings and priests. 2. It was exalted in the eyes both of its friends and enemies. Never had the nation of Israel looked so great or made such a figure as it began now to do. Thus it is promised of Christ that he shall be higher than the kings of the earth, Ps 89:27. God has highly exalted him, Php 2:9. 3. David perceived, by the wonderful concurrence of providences to his establishment and advancement, that God was with him. By this I know that thou favourest me, Ps 41:11. Many have the favour of God and do not perceive it, and so want the comfort of it: but to be exalted to that and established in it, and to perceive it, is happiness enough. 4. He owned that it was for his people Israel's sake that God had done great things for him, that he might be a blessing to them and they might be happy under his administration. God did not make Israel his subjects for his sake, that he might be great, and rich, and absolute: but he made him their king for their sake, that he might lead, and guide, and protect them. Kings are ministers of God to their people for good, Ro 13:4.
III. David's family multiplied and increased. All the sons that were born to him after he came to Jerusalem are here mentioned together, eleven in all, besides the six that were born to him before in Hebron, 2Sa 3:2,5. There the mothers are mentioned, not here; only, in general, it is said that he took more concubines and wives, 2Sa 5:13. Shall we praise him for this? We praise him not; we justify him not; nor can we scarcely excuse him. The bad example of the patriarchs might make him think there was no harm in it, and he might hope it would strengthen his interest, by multiplying his alliances, and increasing the royal family. Happy is the man that has his quiver full of these arrows. But one vine by the side of the house, with the blessing of God, may send boughs to the sea and branches to the rivers. Adam, by one wife, peopled the world, and Noah re-peopled it. David had many wives, and yet that did not keep him from coveting his neighbour's wife and defiling her; for men that have once broken the fence will wander endlessly. Of David's concubines, see 2Sa 15:16,16:22,19:5. Of his sons, see 1Ch 3:1-9.
17-25
David Defeats the Philistines (1046 BC)
大卫击败非利士人（主前1046年）
¹⁷ 非利士人听见人膏大卫作以色列王，非利士众人就上来寻索大卫；大卫听见，就下到保障去。
¹⁸ 非利士人来了，布散在利乏音谷。
¹⁹ 大卫求问耶和华说：「我可以上去与非利士人交战吗？你将他们交在我手里吗？」耶和华对大卫说：「你可以上去，我必将非利士人交在你手里。」
²⁰ 大卫来到巴力毗拉心，在那里击杀他们，说：「耶和华在我面前冲破敌人，如同水冲去一般。」因此称那地方为巴力毗拉心。
²¹ 非利士人将偶像撇弃在那里，大卫和跟随他的人就拿去了。
²² 非利士人又上来，布散在利乏音谷。
²³ 大卫求问耶和华；耶和华说：「不要一直地上去，要转到他们后头，从桑林对面攻打他们。
²⁴ 你听见桑树梢上有脚步的声音，就要急速前去，因为那时耶和华已经在你前头去攻打非利士人的军队。」
²⁵ 大卫就照耶和华所吩咐的去行，攻打非利士人，从迦巴直到基色。
大卫受兴起所要成就的那项特殊事工，就是「救以色列人脱离非利士人的手」（撒下3:18）。因此，神的护理首先就给他一个机会来成就这事。此处记载了大卫对非利士人所取得的两次大胜；借着这些胜利，大卫不仅弥补了以色列在扫罗阵亡那场战役中所蒙受的耻辱与损失，更进一步将近乎彻底地制服那些烦扰四邻的、当灭之国最后的余民。
一、在这两次战事中，非利士人都是挑衅者，他们自己首先走向灭亡，并将祸患招到自己头上。1. 在前一次，他们「上来寻索大卫」（撒下5:17），因为他们「听见大卫被膏作以色列王」。他在扫罗手下时已经「杀死万万」，如今他自己作了王，又要作成何等大事呢！因此他们认为必须小心提防，趁他的政权尚在幼弱、未及稳固之时就设法将其扼杀。几年前他们战胜扫罗的成功，也许助长了他们此次进犯大卫的胆量；但他们却没有想到，大卫有神的同在，而扫罗已经失去且丢弃了这同在。弥赛亚的国度一经在世界中建立，黑暗的权势便如此猛烈地攻击它；他们借着犹太人和外邦人联合的力量，一同起来抵挡。外邦人「发怒」，地上的君王「起来」敌挡（诗2:1-12等）；却都是徒然。毁灭将要如这一次那样，转落到撒但自己的国度上。他们「同谋」，却「必被冲破」（赛8:9-10）。2. 在后一次，他们「又上来」，指望夺回前一次交锋中所失去的，他们的心却刚硬至自取灭亡（撒下5:22）。3. 这两次他们都「布散在利乏音谷」，那地离耶路撒冷甚近。他们指望在大卫完成耶路撒冷的防御工事之前就将其占据。耶路撒冷从其初创之时起，就一直是被仇敌特别怀恨、频频攻击的目标。他们的「布散」表明他们人数众多，阵容极其可观。我们读到教会的仇敌「上来遍满了全地」（启20:9），然而他们铺展得越广，就越成为神箭矢的显眼靶子。
二、在这两次中，大卫虽然十分愿意出兵迎敌（因为他一听见消息就「下到保障」，为要占据某个重要而有利的位置，撒下5:17），却在「借着审判的胸牌」求问耶和华之前，不轻举妄动（撒下5:19，又见撒下5:23）。他的求问有两方面：1. 关于他的本分：「我可以上去吗？我可从天上得到与他们交战的委任吗？」人或许以为他不必为此疑惑；他作王岂不正是为耶和华和以色列争战吗？但敬虔人乐意看见神在他所迈出的每一步之前行。「我可以『现在』上去吗？」这事是该做的，但此时此刻是否该做？「在你一切所行的路上，都要承认他。」况且，非利士人虽是公敌，其中却有人曾是他特别的朋友。亚吉曾在他困苦时善待他、保护他。「如今，」大卫说，「我岂不该为记念那份恩情而宁可与他们讲和，也不与他们开战吗？」「不，」神说，「他们是以色列的仇敌，命定当灭，所以不要心存顾虑，只管『上去』。」2. 关于他的得胜。他的良心问的是前一个问题：「我可以上去吗？」他的谨慎问的是这一个：「你将他们交在我手里吗？」他借此承认自己得胜全然倚靠神——若非神将他们交在他手中，他就不能胜过他们——并将自己的案件交托给神的美意：「你要做这事吗？」是的，神说，「我必将他们交在你手里。」神若差遣我们，他必保抱我们、与我们同在。神已给我们胜过属灵仇敌的应许——他不久就要将撒但践踏在我们脚下——这应当激励我们在属灵的争战中奋勇向前。我们并非在不确定中争战。大卫此刻有大军听命、士气高昂，但他所倚靠的，是神的应许而非自己的兵力。
三、在前一次交锋中，大卫以刀剑之力击溃了非利士人的军队（撒下5:20）：他「击杀他们」；事成之后：1. 他将荣耀归给他的神；他说：「耶和华在我面前冲破敌人。若非他在我之前行，我便不能成就此事；他如水坝决口般冲开了破口，一旦冲开便越破越大。」这事的主要部分是神所作的；不，他是全部都作了；大卫所作的算不得什么；所以，「不要将荣耀归与我们，要归与耶和华」。他也盼望这破口如同决堤之水一般，成为引入最终毁灭的开端；为记念此事，他将那地起名叫「巴力毗拉心」，即「冲破之主」，因为神既冲破他们的军兵，他便很快掌握了上风。愿后人记念这事，归荣耀与神。2. 他使他们的神明蒙羞。他们将自己神明的偶像抬到战场上作为保护者，是仿效以色列人将约柜抬入营中的做法；然而一旦溃逃，他们便顾不得带走偶像，因为偶像是「疲乏牲畜的累赘」（赛46:1），于是他们任由偶像与其余辎重一同落入得胜者之手。他们的偶像使他们失望，不能给予丝毫帮助，于是他们将偶像撇下，任其自生自灭。神能使人厌弃他们素来最贪恋的事物，迫使他们丢弃所痴迷的，甚至将「金银的偶像抛给鼹鼠和蝙蝠」（赛2:20-21）。大卫和跟随他的人将其余的掠物据为己用，至于偶像则用火焚烧，正如神所吩咐的（申7:5）：「你们要烧他们的雕刻偶像」，以此表明对偶像崇拜的憎恶，并免得偶像成为网罗。帕特里克主教在此处恰当地观察到：约柜落入非利士人手中时，反倒吞灭了他们；而这些偶像落入以色列人手中时，却不能免于被吞灭。
四、在后一次交锋中，神赐给大卫一些可以感知的同在凭据，吩咐他不要像前次那样正面攻击，而要「转到他们后头」（撒下5:23）。1. 神吩咐他暂时后退，正如「以色列人站着，看耶和华的救恩」。2. 神应许要亲自率军，借着一支不可见的天使军队击打敌人（撒下5:24）：「你必听见『行军之声』，如同空中有军队行进，在『桑树梢上』。」天使脚步轻柔；那能行在云彩之上的，也能在他乐意之时行在树梢之上，或（如帕特里克主教所解）行在桑树林的前头，即在那片树林或树篱的前头。「借着那记号，你必知道『耶和华已经在你前头出去』；你虽看不见他，却要听见他，信心便由此而来，并因听见而得坚固。他出去『攻打非利士人的军队』。」当大卫自己击杀他们之后（撒下5:20），他将之归功于神：「耶和华在我面前冲破敌人」；为报答他这感恩的承认，下一次神便独自成就这事，无需他再劳苦冒险。那些在自己所领受的恩惠中承认神的人，必发现神要为他们成就更多。但要注意，神虽应许「在他前头出去、击杀非利士人」，大卫一听见行军之声，仍要振作自己，准备乘胜追击。注意，神的恩典必须激发我们的努力。神若在我们里面「立志、行事」，并不等于我们就可以坐享其成、无所事事；相反，我们正要因此「恐惧战兢，作成你们得救的工夫」（腓2:12-13），尽一切可能谨慎而殷勤地去行。那行军之声：（1）是大卫何时行动的记号；当神在我们前头行时，出击是令人舒畅的。（2）也许对敌军是一个警报，使他们陷入混乱。他们听见前方有军队行进的声音，便仓皇撤退，正好落入埋伏在他们后方的、大卫的军队之中。论到神所要攻打的人，经上说（利26:36），「叶子被风吹动的响声，也要追赶他们」。（3）此事的结果简略记在下面（撒下5:25）。大卫遵从命令，直等到神行动、搅动他们之时才动手——在此之前绝不轻举。如此，他受到训练，学习倚靠神和他的护理。神成就了他的应许，在他前头行，击溃了仇敌全部兵力；大卫也未放过他的优势，乘胜追击非利士人，直打到他们本国边境。当弥赛亚的国度将要建立时，那些要摧毁魔鬼国度的使徒们，在得着圣灵的应许之前，不可轻举妄动；那应许「从天上有响声下来，好像一阵大风吹过」（徒2:2），正是由桑树梢上的这行军之声所预表的；他们听见之后便要振作起来，也确实如此行了——他们出去，得胜并且还要得胜。
英文原文
David Defeats the Philistines (1046 BC)
¹⁷ But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it, and went down to the hold.
¹⁸ The Philistines also came and spread themselves in the valley of Rephaim.
¹⁹ And David enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.
²⁰ And David came to Baal-perazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baal-perazim.
²¹ And there they left their images, and David and his men burned them.
²² And the Philistines came up yet again, and spread themselves in the valley of Rephaim.
²³ And when David enquired of the LORD, he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees.
²⁴ And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines.
²⁵ And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer.
The particular service for which David was raised up was to save Israel out of the hand of the Philistines, 2Sa 3:18. This therefore divine Providence, in the first place, gives him an opportunity of accomplishing. Two great victories obtained over the Philistines we have here an account of, by which David not only balanced the disgrace and retrieved the loss Israel had sustained in the battle wherein Saul was slain, but went far towards the total subduing of those vexatious neighbours, the last remains of the devoted nations.
I. In both these actions the Philistines were the aggressors, stirred first towards their own destruction, and pulled it on their own heads. 1. In the former they came up to seek David (2Sa 5:17), because they heard that he was anointed king over Israel. He that under Saul had slain his ten thousands, what would he do when he himself came to be king! They therefore thought it was time to look about them, and try to crush his government in its infancy, before it was well settled. Their success against Saul, some years ago, perhaps encouraged them to make this attack upon David; but they considered not that David had that presence of God with him which Saul had forfeited and lost. The kingdom of the Messiah, as soon as ever it was set up in the world, was thus vigorously attacked by the powers of darkness, who, with the combined force both of Jews and Gentiles, made head against it. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Ps 2:1-12, etc. The destruction will turn, as this did, upon Satan's own kingdom. They took counsel together, but were broken in pieces, Isa 8:9,10. 2. In the latter they came up yet again, hoping to recover what they had lost in the former engagement, and their hearts being hardened to their destruction, 2Sa 5:22. 3. In both they spread themselves in the valley of Rephaim, which lay very near Jerusalem. That city they hoped to make themselves masters of before David had completed the fortifications of it. Jerusalem, from its infancy, has been aimed at, and struck at, with a particular enmity. Their spreading themselves intimates that they were very numerous and that they made a very formidable appearance. We read of the church's enemies going up on the breadth of the earth (Re 20:9), but the further they spread themselves the fairer mark they are to God's arrows.
II. In both, David, though forward enough to go forth against them (for as soon as he heard it he went down to the hold, to secure some important and advantageous post, 2Sa 5:17), yet entered not upon action till he had enquired of the Lord by the breast-plate of judgment, 2Sa 5:19, and again, 2Sa 5:23. His enquiry was twofold:—1. Concerning his duty: "Shall I go up? Shall I have a commission from heaven to engage them?" One would think he needed not doubt this; what was he made king for, but to fight the battles of the Lord and Israel? But a good man loves to see God going before him in every step he takes. "Shall I go up now?" It is to be done, but is it to be done at this time? In all thy ways acknowledge him. And besides, though the Philistines were public enemies, yet some of them had been his particular friends. Achish had been kind to him in his distress, and had protected him. "Now," says David, "ought not I, in remembrance of that, rather to make peace with them than to make war with them?" "No," says God, "they are Israel's enemies, and are doomed to destruction, and therefore scruple not, but go up." 2. Concerning his success. His conscience asked the former question, Shall I go up? His prudence asked this, Wilt thou deliver them into my hand? Hereby he owns his dependence on God for victory, that he could not conquer them unless God delivered them into his hand, and refers his cause to the good pleasure of God: Wilt thou do it? Yea, says God, I will doubtless do it. If God send us, he will bear us out and stand by us. The assurance God has given us of victory over our spiritual enemies, that he will tread Satan under our feet shortly, should animate us in our spiritual conflicts. We do not fight at uncertainty. David had now a great army at command and in good heart, yet he relied more on God's promise than his own force.
III. In the former of these engagements David routed the army of the Philistines by dint of sword (2Sa 5:20): He smote them; and when he had done, 1. He gave his God the glory; he said, "The Lord has broken forth upon my enemies before me. I could not have done it if he had not done it before me; he opened the breach like the breach of waters in a dam, which when once opened grows wider and wider." The principal part of the work was God's doing; nay, he did all; what David did was not worth speaking of; and therefore, Not unto us, but unto the Lord, give glory. He hoped likewise that this breach, like that of waters, was as the opening of the sluice, to let in a final desolation upon them; and, to perpetuate the remembrance of it, he called the place Baal-perazim, the master of the breaches, because, God having broken in upon their forces, he soon had the mastery of them. Let posterity take notice of it to God's honour. 2. He put their gods to shame. They brought the images of their gods into the field as their protectors, in imitation of the Israelites bringing the ark into their camp; but, being put to flight, they could not stay to carry off their images, for they were a burden to the weary beasts (Isa 46:1), and therefore they left them to fall with the rest of their baggage into the hands of the conqueror. Their images failed them, and gave them no assistance, and therefore they left their images to shift for themselves. God can make men weary of those things that they have been most fond of, and compel them to desert what they dote upon, and cast even the idols of silver and gold to the moles and the bats, Isa 2:20,21. David and his men converted to their own use the rest of the plunder, but the images they burnt, as God had appointed (De 7:5): "You shall burn their graven images with fire, in token of your detestation of idolatry, and lest they should be a snare." Bishop Patrick well observes here that when the ark fell into the Philistines' hands it consumed them, but, when these images fell into the hands of Israel, they could not save themselves from being consumed.
IV. In the latter of these engagements God gave David some sensible tokens of his presence with him, bade him not fall upon them directly, as he had done before, but fetch a compass behind them, 2Sa 5:23. 1. God appoints him to draw back, as Israel stood still to see the salvation of the Lord. 2. He promised him to charge the enemy himself, by an invisible host of angels, 2Sa 5:24. "Thou shalt hear the sound of a going, like the march of an army in the air, upon the tops of the mulberry trees." Angels tread light, and he that can walk upon the clouds can, when he pleases, walk on the tops of trees, or (as bishop Patrick understands it) at the head of the mulberry-trees, that is, of the wood, or hedge-row of those trees. "And, by that sign, thou shalt know that the Lord goes out before thee; though thou see him not, yet thou shalt hear him, and faith shall come and be confirmed by hearing. He goes forth to smite the host of the Philistines." When David had himself smitten them (2Sa 5:20), he ascribed it to God: The Lord has broken forth upon my enemies, to reward him for which thankful acknowledgment the next time God did it himself alone, without putting him to any toil or peril. Those that own God in what he has done for them will find him doing more. But observe, Though God promised to go before him and smite the Philistines, yet David, when he heard the sound of the going must bestir himself and be ready to pursue the victory. Note, God's grace must quicken our endeavours. If God work in us both to will and to do, it does not follow that we must sit still, as those that have nothing to do, but we must therefore, work out our own salvation with all possible care and diligence, Php 2:12,13. The sound of the going was, (1.) A signal to David when to move; it is comfortable going out when God goes before us. And, (2.) Perhaps it was an alarm to the enemy, and put them into confusion. Hearing the march of an army against their front, they retreated with precipitation, and fell into David's army which lay behind them in their rear. Of those whom God fights against it is said (Le 26:36), The sound of a shaken leaf shall chase them. (3.) The success of this is briefly set down, 2Sa 5:25. David observed his orders, waited till God moved, and stirred them, but not till then. Thus he was trained up in a dependence on God and his providence. God performed his promise, went before him, and routed all the enemies' force, and David failed not to improve his advantages; he smote the Philistines, even to the borders of their own country. When the kingdom of the Messiah was to be set up, the apostles that were to beat down the devil's kingdom must not attempt any thing till they received the promise of the Spirit, who came with a sound from heaven as of a rushing mighty wind (Ac 2:2), which was typified by this sound of the going on the tops of the mulberry trees; and, when they heard that, they must bestir themselves, and did so; they went forth conquering and to conquer.
押尼珥的背弃扫罗家、他被谋杀，以及伊施波设之遇害，究竟在多大程度上促成了这场变革的完成、使大卫登基作全以色列的王，经文并未明示；但似乎这可喜的转折随即随之而来，本章所记载的正是此事。本章所记如下：I. 大卫受众支派膏立为王，撒下 5:1-5。II. 大卫攻取锡安的保障，撒下 5:6-10。III. 大卫为自己建造宫殿，并在国中坚固自己的王权，撒下 5:11,12。IV. 此后他所生的儿女，撒下 5:13-16。V. 他战胜非利士人的胜利，撒下 5:17-25。