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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)
洗巴的讒言（主前1023年）
¹ 大衛剛過山頂不遠，掃羅的孫子米非波設的僕人洗巴迎著他來。他帶著兩匹備好鞍的驢，驢上馱著二百餅、一百串葡萄餅、一百個夏天的果子和一皮袋酒。
² 王問洗巴說：「你帶這些來是甚麼意思？」洗巴說：「驢是給王的家眷騎的；餅和夏天的果子是給少年人吃的；酒是給那在曠野疲乏的人喝的。」
³ 王問說：「你主人的兒子在哪裏？」洗巴對王說：「他還在耶路撒冷。因他說：『以色列人今日必將我父的國歸還我。』」
⁴ 王對洗巴說：「凡屬米非波設的都歸你了。」洗巴說：「我主我王啊，願我在你眼前蒙恩。」
我們從前讀到大衛何等恩待約拿單的兒子米非波設：他如何謹慎地將他的產業交託僕人洗巴管理，同時慷慨地在自己的席上款待他（2Sa 9:10）。這事已經安排妥當；但看來洗巴不滿足於只作管家，他渴望作米非波設產業的主人。如今，他以為他的時機到了：他若能從王那裏得到產業的賜予，無論大衛還是押沙龍得勝，對他都一樣——他指望在渾水中摸魚，確保自己的獵物。為此：1. 他向大衛獻上了一份體面的食物禮物——這禮物因來得及時而更加受歡迎（2Sa 16:1）。他藉此設法博取大衛的好感；因為人的禮物為他開路，引他到高位的人面前（Pr 18:16）。不，禮物無論送到何處，都使人得益（Pr 17:8）。大衛從中推斷洗巴是個非常謹慎慷慨的人，對他十分忠心——其實他心中所想的無非是從中取利、使米非波設的產業歸到自己名下。世人因盼望今世的利益而對富人大方，我們難道不該因信義人復活時必得的豐厚報答而對窮人施憐憫嗎？（Lu 14:14）。洗巴帶給大衛的禮物非常周到——正是他當前困境中所需要的（2Sa 16:2）。請注意：酒是為疲乏的人預備的，不是為王自己或朝臣飲用的；看來他們通常不喝酒，而是作為將死之人的提神劑（Pr 31:6）。你的君王若像大衛那樣以酒得力、而非像押沙龍那樣以酒放縱，你的國便有福了（2Sa 18:28）。請參閱Ec 10:17。無論洗巴在這禮物中有何用意，神的護理卻滿有恩典地將它賜給大衛作為支持。神用惡人來成就對祂百姓有益的目的，如藉著烏鴉送肉給他們。他既藉著禮物取得了大衛的信任和好感，下一步為達目的所要作的便是激怒大衛反對米非波設——他以虛假的指控來作這事，將米非波設描繪成一個忘恩負義的人，圖謀藉著當前的動亂抬高自己、如今大衛和他的兒子正爭奪王位之際，要將冠冕奪回自己頭上。大衛以家人之禮問起他，這給了洗巴機會編造這個謊言（2Sa 16:3）。主人往往因僕人的謊言而遭受何等大的損害！大衛明知米非波設不是個野心勃勃的人，而是安分守己、對他和他的政權十分忠誠的人；他也不可能蠢到以為自己能用殘廢的雙腿爬上升遷的梯子。然而大衛卻信了這讒言，不經進一步查問和考慮，便定了米非波設叛國罪，沒收了他的土地，將之賜給了洗巴：凡屬米非波設的都歸你了（2Sa 16:4）——一個草率的判斷，後來真相大白時他為之羞愧（2Sa 19:29）。君王有時難免（如我們的法律所說）在所賜的特許上受人欺哄；但他們當盡一切可能的方法查明真相，防備那些別有用心的奸詐之人——他們要利用君王，正如洗巴利用了大衛一般。洗巴既以詭計達到了目的，便暗自嘲笑王的輕信，為自己的成功慶幸，又以一番漂亮的恭維辭別——他表示看重王的恩寵過於米非波設的產業：我主我王啊，願我在你眼前蒙恩——我便知足了。大人物當時刻警惕諂媚者，並記住造物主賜給他們兩隻耳朵，為的是要聽取兩造之詞。
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)
大衛被示每咒詛（主前1023年）
⁵ 大衛王到了巴戶琳，見有一個人出來，是掃羅家族基拉的兒子，名叫示每。他一面走一面咒詛。
⁶ 又拿石頭砍大衛王和王的眾臣僕。眾民和眾勇士都在王的左右。
⁷ 示每咒詛的時候如此說：你這流人血的壞人哪，出來吧，出來吧！
⁸ 你流掃羅家的血，接續他作王。耶和華把這罪歸在你身上，將這國交在你兒子押沙龍手裏。看哪，你因自己為惡人，如今自己取禍了。
⁹ 洗魯雅的兒子亞比篩對王說：「這死狗為何咒詛我主我王呢？求你容我過去，割下他的頭來。」
¹⁰ 王說：「洗魯雅的兒子們，我與你們有何關涉呢？他咒詛，是因耶和華對他說：你要咒詛大衛。如此，誰能說你為甚麼這樣行呢？」
¹¹ 大衛又對亞比篩和眾臣僕說：「我親生的兒子尚且尋索我的性命，何況這便雅憫人呢？由他咒詛吧。因為這是耶和華吩咐他的。
¹² 或者耶和華見我遭難，為我今日被這人咒詛，就施恩與我。」
¹³ 於是大衛和跟隨他的人往前走。示每也沿著山坡與大衛平行而行，一面走一面咒詛，又拿石頭砍他，又拿土揚。
¹⁴ 王和跟隨他的眾人到了那裏，疲疲乏乏，就在那裏歇息 refreshment。
此處我們看到大衛如何忍受示每的咒詛，遠比他先前忍受洗巴的奉承為好。後者使他對別人作了錯誤的判斷，前者卻使他自己對自己作了正確的判斷。世界的笑容比它的怒容更加危險。請注意此處：
I. 示每何等傲慢狂妄，他的惡意如何從大衛眼前的患難中得著機會而更加變本加厲。大衛在逃亡途中來到巴戶琳——一個便雅憫的城邑，示每就住在其中或附近。他屬於掃羅家（掃羅家的傾覆使他一切高升的希望隨之破滅），對大衛懷著不可化解的敵意，不公正地將大衛視為掃羅和他家族的毀滅者——其實只因為大衛憑神的安排繼承了掃羅。大衛在興旺掌權之時，示每對他的恨惡與如今一樣深，但那時他不敢說半句反對的話。神知道那些對祂和祂政權心懷不滿之人心中所存的，但地上的君王卻不知道。如今他出來，用他能想到的一切惡言惡語咒詛大衛（2Sa 16:5）。請注意：
1. 他為何趁此機會發洩他的惡意。(1.) 因為他如今以為可以安然如此行；然而大衛若有意報復這冒犯，示每必要因此喪命。(2.) 因為這事如今對大衛最為痛苦——要在他的傷痛之上加增患難，在他的傷口上倒醋。他抱怨那些對神所擊傷的人說刺痛的話的人最為殘忍（Ps 69:26）。示每正是如此——他咒詛一個任何慷慨的眼目看見都必動惻隱之心的人。(3.) 因為他如今以為護理之工證明了他的毀謗有理，以為大衛眼前的患難證明了他是他所樂意描繪的那樣的壞人。約伯的朋友們正是根據這個錯誤的原則定他有罪。那些在恩慈神的責備之下的人，若因此招來惡人的毀謗，不可引以為怪。一旦有人說神已經離棄了他，緊接著便是追趕他、拿住他（Ps 71:11）。但如此踐踏倒下之人、在他們身上作威作福，乃是卑鄙之靈的特徵。
2. 他的惡意如何表達出來。請看：(1.) 這可憐人作了甚麼：他拿石頭砍大衛（2Sa 16:6），彷彿他的王是一條狗，或最壞的罪犯，全以色列都當用石頭打死他。也許他保持在一個距離之外，使他所扔的石頭夠不到大衛或他的任何隨從；然而這表明了他若有能力便要作的事。他拿土揚（2Sa 16:13）——那些塵土大概會被風吹進他自己的眼睛裏，如同他所扔的咒詛一般，因為是無故的，必返回到他自己的頭上。如此，他的惡意使他可憎，而惡意的無能又使他可笑可鄙。那些與神爭戰的人不能傷害祂，卻恨惡祂。你若犯罪，能使神受何害呢？（Job 35:6）。他的惡行的加重因素在於：大衛有他的勇士在左右護衛，所以他並不如他所想的那樣孤立無援（被逼迫，卻不被丟棄）；而且他持續如此行，並因大衛的忍耐承受而越發激烈。(2.) 他說了甚麼。他用石頭射出了他的箭——就是苦毒的言語（2Sa 16:7,8），藐視那條律法：不可毀謗神（Ex 22:28）。大衛是個有榮譽和良心的人，在一切公義善良的事上都享有極大的聲譽；這張污穢的嘴能說他甚麼壞話呢？說真的，他所能想起的，只有很久以前對掃羅家所作的事，他便以此責備大衛——因為他自己正是那事的受害者。請看我們何等容易根據別人對我們如何來判斷他們和他們的品格，又何等容易斷定那些曾公正地（或我們極不公正地以為曾如此）作了我們受損之工具的人必定是壞人。我們對自己是如此偏心，以至於沒有一條法則比這個更加不可靠。沒有人比大衛更無辜於掃羅家的血。他曾一而再地饒了掃羅的性命，而掃羅卻尋索他的命。掃羅和他的兒子們被非利士人殺害之時，大衛和他的部下在許多哩之外；聽見消息時他們為之哀悼。對於押尼珥和伊施波設的謀殺，他已充分地為自己洗清了嫌疑；然而掃羅家一切的血卻都要算在他頭上。無辜不能成為抵擋惡意和謊言的籬笆；我們若被指控了我們曾最小心防範的事，也不當引以為怪。我們有幸，因為審判我們的不是人，而是那位按真理審判的主。掃羅家的血在此被極不公正地歸在大衛身上：[1.] 作為賦予他品格的東西，稱他為流人血的壞人、彼列之子（2Sa 16:7）。人若是流人血的，無疑就是彼列之子——就是魔鬼的兒女，魔鬼被稱為彼列（2Co 6:15），而且牠從起初就是殺人的。流人血的人是最壞的人。[2.] 作為給他帶來眼前患難的東西：「如今你既被廢黜、被趕到曠野，耶和華就把掃羅家的血歸在你身上了。」請看惡意之人何等急切地將神的審判拿來為自己的激情和報復服務。若是有他們認為曾虧負他們的人遭遇患難，那虧負便必被說成是患難的原因。但我們當小心，不可藉著使神的護理如此為我們愚昧而不公正的怨恨背書，而冤枉了神。正如人的怒氣並不成就神的義，神的義也不服事人的怒氣。[3.] 作為如今將使他徹底滅亡的東西；因為他設法使他絕望，以為再也收不回王位了。如今他們說：他得不著神的幫助（Ps 3:2），耶和華將這國交在押沙龍手裏（不是交在米非波設手裏——掃羅家從未想過立他作王，如洗巴所暗示的），你被自己的禍患抓住了——就是「那將成為你毀滅的禍患，這一切都是因為你是個流人血的人。」示每如此咒詛。
II. 請看大衛在這凌辱之下何等忍耐而順服。洗魯雅的兒子們——特別是亞比篩——踴躍地要用刀劍維護大衛的尊榮；他們強烈地對這冒犯感到憤慨，這也是理所當然的：這死狗為何竟被容許咒詛王？（2Sa 16:9）。只要大衛允許，他們就要使這說謊咒詛的口沉默，取下他的頭來；因為他拿石頭砍王是一個明顯的行為，充分證明他圖謀害命。但王決不容許：我與你們有何關涉？由他咒詛吧。基督也如此責備門徒——他們出於為祂尊榮的熱心，想要從天上降火燒滅那冒犯祂的城（Lu 9:55）。讓我們看看大衛用甚麼理由使自己平靜下來。1. 使他沉默的最主要的原因是：他配受這患難。這一點此處沒有提到；因為一個人即使已經真正悔改，也不必在一切場合都宣揚自己悔改時的反思。示每不公正地以掃羅的血責備他：關於那個，他的良心宣告他無罪；但同時，他的良心卻以烏利亞的血指控他。「這責備太真實了，」大衛想，「雖然按他所理解的意思是假的。」請注意：謙卑柔軟的靈會將責罵轉化為責備，並從中得益，而不是為之激動。2. 他看到了神在其中的手：耶和華對他說：你要咒詛大衛（2Sa 16:10），又說：由他咒詛吧，因為這是耶和華吩咐他的（2Sa 16:11）。作為示每的罪，這不是出於神，而是出於魔鬼和他自己邪惡的心；神在其中之手並不免除或減輕他的罪，更不稱義他的罪——正如那些將基督處死之人的罪不被免除一樣（Ac 2:23，4:28）。但作為大衛的患難，這是出於耶和華——是祂興起攻擊他的諸般災禍之一。大衛越過了他患難的工具，仰望那位最高的主宰——正如約伯在劫掠者搶光了他一切之時所承認的：*耶和華收取的。*沒有甚麼比在患難中仰望神的手更能使恩慈的靈魂安靜下來的了。*我閉口不言，因為這是你所作的。*舌頭的鞭打也是神的杖。3. 他以更大的患難來安慰自己在較小的患難之下（2Sa 16:11）：*我兒子尚且尋索我的性命，何況這便雅憫人呢。*請注意：患難生忍耐——在那些已經成聖的人身上。我們越能忍受，便越當能忍受更多；那試驗我們忍耐力的也當增進我們的忍耐力。我們越習慣於患難，便越當少為之驚奇，也不當引以為怪。不要驚奇仇敵加害，連朋友也無情；也不要驚奇朋友無情，連兒女也無禮。4. 他以盼望神會以某種方式從他的患難中為他帶來好處來安慰自己——神會平衡這患難本身，並報答他在其中的忍耐：*耶和華必為我今日被咒詛而施恩與我。*神若吩咐示每使我痛苦，是為了使祂自己更加切膚地安慰我；祂必為我存留憐憫，並藉著這試煉為我預備。我們可以倚靠神作我們的報酬主——不僅為我們的服務，也為我們的受苦。*任憑他們咒詛吧，惟願你賜福。*大衛終於到了巴戶琳（2Sa 16:14），在那裏得著 refreshment，並被隱藏脫離這場舌頭的爭鬥。
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)
戶篩欺哄押沙龍；亞希多弗的惡謀（主前1023年）
¹⁵ 押沙龍和以色列眾人來到耶路撒冷。亞希多弗也與他同來。
¹⁶ 大衛的朋友亞基人戶篩去見押沙龍。戶篩對他說：願王萬歲！願王萬歲！
¹⁷ 押沙龍對戶篩說：你待朋友這就是你的恩情嗎？你為甚麼不與你的朋友同去呢？
¹⁸ 戶篩對押沙龍說：不然。耶和華和這百姓，以及以色列眾人所揀選的，我必歸順他，與他同住。
¹⁹ 我再說，我當服事誰呢？豈不是王的兒子嗎？我從前怎樣在你父親面前服事，如今也必照樣在你面前服事。
²⁰ 押沙龍對亞希多弗說：你們商量商量，我們當怎樣行。
²¹ 亞希多弗對押沙龍說：你父親留下看守宮殿的妃嬪，你可以與她們親近。以色列眾人聽見你父親憎惡你，凡歸順你的人的手就更堅強。
²² 於是人為押沙龍在房頂上支搭帳棚。押沙龍在以色列眾人眼前，與他父親的妃嬪親近。
²³ 那時亞希多弗所出的主意，好像人問神的話一樣。他從前給大衛、如今給押沙龍所出的主意，都是這樣。
押沙龍從耶路撒冷的一些朋友那裏迅速得到了消息：大衛已經撤走，隨從又如此之少；因此道路通暢，押沙龍可以隨意佔據耶路撒冷。城門敞開，無人反對。於是他毫不遲延地來了（2Sa 16:15）——無疑為這一初步的成功極其得意。他在策劃之時所預想的最大難關，竟如此輕易而有效地成就了。如今他既然佔據了耶路撒冷，便認為一切都已屬他，全國自然會跟從。神容許惡人暫時在他們的惡謀中亨通——甚至超乎他們的期望——為的是使他們的失望更加痛苦和屈辱。那個時代最負盛名的政治家是亞希多弗和戶篩。押沙龍把前者帶到了耶路撒冷（2Sa 16:15），後者在城中迎見他（2Sa 16:16），因此他不能不認為自己已穩操勝券——他既有這兩人作謀士。他倚靠他們，卻不尋求約櫃的指引，雖然約櫃就在他那裏。但他們兩個都是可悲的謀士；因為：
I. 戶篩絕不會勸他行智慧的事。他實際上是他的仇敵，圖謀出賣他，卻假裝站在他那邊；因此押沙龍身邊沒有一個比他更危險的人。1. 戶篩在他登基之時恭維他，好像對他的稱號十分滿意，對他得以掌權甚為欣喜（2Sa 16:16）。那些以屬肉體的智慧行事的人，被誘使使用何等的偽裝之術！而那些未曾認識撒但深奧之理、只以純全和敬虔的誠實在人世間為人的人，又是何等有福！2. 押沙龍驚訝地發現他——大衛的密友和心腹——居然站在他這一邊。他問他：你待朋友的就是這樣的恩情嗎？（2Sa 16:17），心中暗喜，認為既然連戶篩都歸順了，一切都將屬他。他不懷疑他的誠意，輕易地相信了他所期望為真的事——大衛最好的朋友們是如此愛慕他押沙龍，以至於一有機會便要聲明擁護他——雖然他心中的驕傲欺騙了他（Ob 1:3）。戶篩使他確信他是真心擁護他的。因為，雖然大衛是他的朋友，他卻擁護在位的王（2Sa 16:18）。百姓所揀選、護理所眷顧的，他必忠心跟從；而且他擁護在繼承地位上的王（2Sa 16:19）——那初升的太陽。不錯，他愛他的父親；但他已享了他的日子，日子已經過去了；他為何不能照樣愛他的繼承者呢？如此他假裝為他所厭惡其念頭的決定提出理由。
II. 亞希多弗勸他行邪惡的事，因此出賣他也同樣有效——因為那些勸人犯罪的人，必然是在勸人自取禍患；而以罪惡為根基的政權，便是建立在沙土之上。
1. 看來亞希多弗以深謀遠慮著稱；他的計謀好像人問神的話語一般（2Sa 16:23）。他在公眾事務中的狡猾和敏銳，他在謀臣中的遠見，他為建議所提供的理由，以及他的計劃通常的成功，使所有人——善人和惡人，大衛和押沙龍——對他的意見都有極深的敬意，甚至過分到將他當作神的諭言來對待。必死之人的謹慎豈能與那獨一全智的神相比？讓我們從亞希多弗政治聲望的這番記載中觀察：(1.) 許多人在屬世的智慧上卓越，卻完全缺乏屬天的恩典——因為那些自命為神諭的人，往往輕視神的諭言。神揀選了世上的愚拙事物；最偉大的政治家很少是最偉大的聖徒。(2.) 最偉大的政治家往往為自己作出最愚昧的行動。亞希多弗被推崇為神諭，卻極不明智地站在了押沙龍一邊——他不但篡位，而且是個莽撞的青年，永不可能有好的結局。任何有亞希多弗所自稱之十分之一謀略的人，都能預見押沙龍的傾覆，以及一切附從他之人的傾覆。總之，誠實才是上策，最終必被證明如此。但是：
2. 他在此事上的謀略卻適得其反。請注意：
(1.) 亞希多弗給押沙龍的邪惡建議。他發現大衛留下了妃嬪看守宮殿，便勸押沙龍與她們親近（2Sa 16:21）——一件極其邪惡的事。神的律法已將此定為死罪（Le 20:11）。使徒稱之為連外邦人中也沒有的惡行（1Co 5:1）。流便因此失去了長子名分。但亞希多弗卻勸押沙龍公開如此行，因為這將向全以色列保證：[1.] 他是認真的。他既從他前人的妃嬪下手，無疑決心要將一切屬於他前人的都據為己有。[2.] 他決心在任何條件下都不與父親講和。因為藉此他將使自己對父親如此可憎，以至於父親永不可能與他和好——這也許正是百姓所疑慮的，恐怕他們會被當作和好的犧牲品。他既拔了劍，便藉此挑釁丟掉了劍鞘——這將使他一黨的人手更加堅強，使他們牢牢地依附他。這便是亞希多弗的惡毒謀略，表明他更是魔鬼的諭言，而非神的諭言。
(2.) 押沙龍對這建議的遵從。這完全迎合了他淫蕩邪惡的心思，他毫不遲延地付諸實行（2Sa 16:22）。當一場逆倫的叛亂成為主戲之時，還有甚麼比這樣逆倫的情慾更合適作序幕呢？如此他的邪惡渾然一體，是一個尚未完全麻木的良心所不能不以極大的恐懼去思想的。不，這個當事人甚至超過了謀士所建議的。亞希多弗勸他去作，使全以色列聽見。但如今卻為此在房頂上支搭了帳棚；他如此公然宣揚自己的罪，如同所多瑪一般。然而在這事上，神的話在字面上應驗了：神曾藉拿單威脅說，因大衛污穢了拔示巴，大衛自己的妻子必被人公開玷辱（2Sa 12:11,12）；有人認為亞希多弗勸此惡事，是為要為對拔示巴所行的傷害報復大衛——因為她是他的外孫女：她是以連的女兒（2Sa 11:3），而以連是亞希多弗的兒子（2Sa 23:34）。約伯論此為姦淫的公正刑罰（願我的妻子給別人推磨，Job 31:9,10），先知也是如此（Ho 4:13,14）。至於這些順從了押沙龍惡行的妃嬪如何看待，我不知道；但不論押沙龍和她們何等不義，我們必須說：耶和華是公義的；祂的話一句也不落空。
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.
在前一章的末了，我們看見大衛逃離耶路撒冷，押沙龍進入其中；在本章裏，I. 我們要跟隨大衛在他憂愁的逃亡之中；在那裏我們看見他，1. 被洗巴欺哄（撒下16:1-4）。2. 被示每咒詛，他以極大的忍耐來忍受（撒下16:5-14）。II. 我們要迎接押沙龍在他凱旋的入城之中；在那裏我們看見他，1. 被戶篩欺哄（撒下16:15-19）。2. 被亞希多弗獻計進他父親的妃嬪那裏去（撒下16:20-23）。