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英文原文
The last words of David, which we read in the chapter before, were admirably good, but in this chapter we read of some of his last works, which were none of the best; yet he repented, and did his first works again, and so he finished well. We have here, I. His sin, which was numbering the people in the pride of his heart, 2Sa 24:1-9. II. His conviction of the sin, and repentance for it, 2Sa 24:10. III. The judgment inflicted upon him for it, 2Sa 24:11-15. IV. The staying of the judgment, 2Sa 24:16,17. V. The erecting of an altar in token of God's reconciliation to him and his people, 2Sa 24:18-25.
1-9
The People Numbered (1017 BC)
百姓被數點（主前1017年）
¹ 耶和華又向以色列人發怒，就激動大衛，使他吩咐人去數點以色列人和猶大人。
² 大衛就對跟隨他的元帥約押說：「你現在走遍以色列眾支派，從但直到別是巴，數點百姓，我好知道百姓的數目。」
³ 約押對王說：「無論百姓有多少，願耶和華你的神再加增百倍，使我主我王親眼看見。但我主我王為甚麼喜悅行這事呢？」
⁴ 但王的命令勝過約押和眾軍長。約押和眾軍長就從王面前出去，數點以色列人。
⁵ 他們過了約旦河，在亞羅珥安營，右邊是迦得谷中的城，又到了雅謝；
⁶ 又到了基列，和他第合施地；又到了但雅安，繞到西頓；
⁷ 來到推羅的保障，以及希未人和迦南人的各城。又到猶大南方的別是巴。
⁸ 他們走遍全地，過了九個月零二十天，就回到耶路撒冷。
⁹ 約押將百姓的總數奏告王。以色列拿刀的勇士有八十萬；猶大有五十萬人。
此處我們看到：
I. 大衛給約押數點以色列人和猶大人的命令（2Sa 24:1,2）。這裏有兩件事似乎令人費解：1. 這事的罪惡性。其中有何危害？摩西不是曾兩次數點百姓，並未犯罪嗎？君王的種種策略中，人口統計不是其中之一嗎？牧人不是應當知道羊群的數目嗎？大衛的子孫不是按著名字認識祂每一隻羊嗎？他不可以好好利用這統計嗎？他這樣行有何邪惡？回答：這確實是一樁罪，而且是極大的罪；但罪在何處卻不那麼確定。(1.) 有人認為過錯在於他數點了二十歲以下的人——只要他們身材和體力足以當兵；這就是為何這次統計沒有被記錄下來的原因，因為它不合律法（1Ch 27:23,24）。(2.) 有人認為過錯在於他沒有收取半舍客勒——每逢數點百姓之時當為聖所的服事獻上，作為各人生命的贖價（Ex 30:12）。(3.) 有人認為他存心要向他們徵收貢物歸入自己的庫房，按人頭計算，這樣他知道人數便能算出總數。但這些均無跡象可尋，大衛也從來不是徵收賦稅的人。(4.) 過錯在於他沒有神的命令去行這事，也沒有任何行這事的必要。這對他自己和百姓都是不必要的麻煩。(5.) 有人認為這是對神賜給亞伯拉罕的古老應許的冒犯——他的後裔要如地上的塵沙那樣不可勝數；這事帶有對那應許不信的意味，或是有意表明那應許並未按字面應驗。他要數點神說過不能數點的人。那些想要推翻神話語的人，不知道自己所作的是甚麼。(6.) 數點百姓中最壞的一點，是大衛出於心中的驕傲而行的——正如希西家向使者展示自己財寶的罪。[1.] 這是對自己偉大的驕傲自負——以為能統帥如此眾多的人民，彷彿他們的增加（這純粹當歸因於神的賜福）是因他自己的治理。[2.] 這是對自己力量的驕傲信靠。他要在列國中公佈自己百姓的數目，以為這樣便顯得更可畏，並不懷疑若有爭戰，他必以軍隊之眾多壓倒仇敵——只信靠神而已。神判斷罪不像我們那樣。在我們看來無害、或至少只是輕微過犯的事，在神眼中可能是極大的罪——因為祂看人的內心原則，是辨明心中思想和意念的。但我們確知，祂的判斷是照著真理的。
2. 此處所說這罪興起的根源，更令人費解（2Sa 24:1）。耶和華向以色列人發怒並不令人費解。原因綽綽有餘。他們對大衛政權的福分忘恩負義，先是被奇異地捲入押沙龍的叛亂，其後又捲入示巴的叛亂。我們有理由認為，他們的平安和豐富使他們放縱肉體，神因此不喜悅他們。但在這不悅之中，祂竟激動大衛去數點百姓，這就十分費解了。我們確知神不是罪的源頭；祂不試探人。我們被告知（1Ch 21:1）是撒但激動大衛數點以色列人。撒但作為仇敵，將這罪放入大衛心中——正如牠將出賣基督之意放入猶大心中。神作為公義的審判官，容許了這事，有意從大衛這樁罪中找機會懲罰以色列人其他的罪——那些罪祂本可以公正地不經此事便加以懲罰。但正如祂先前因掃羅的罪使饑荒臨到他們，如今因大衛的罪使瘟疫臨到——好讓君王們從這些實例中學習：當神的審判散佈之時，當懷疑自己的罪是爭端的根源，因而悔改歸正，這對全國的悔改和改革當有極大的影響力；又使百姓學習為在位掌權者禱告，求神保守他們不犯罪——因為他們若犯罪，全國都要受苦。
II. 約押對這些命令的反對。連他也察覺大衛在這事上的愚昧和虛榮。他注意到大衛沒有給出任何理由，只說：數點百姓，我好知道百姓的數目；因此他設法轉移他的驕傲——而且比他先前在押沙龍死後設法轉移他的激動之情時所用的方式恭敬得多；那時他說話粗魯傲慢（2Sa 19:5-7），但如今卻合乎他身分：願耶和華你的神加增百姓百倍（2Sa 24:3）。沒有必要向他們徵稅，沒有必要徵召入伍，也沒有必要重新編配。他們都安樂幸福；約押既願他們的數目增加，又願王雖然年邁，仍能活著看見他們的增加，並以此為樂。但我主我王為甚麼喜悅行這事呢？行這事有何必要？「數算羊群是窮人的事。」尤其大衛如此多談到以神和敬虔的操練為樂，而且既已年邁，按理當放下孩童的事，為何竟在這性質的事上感到喜悅（他謙稱之為喜悅，其實是指驕傲）呢？請注意：許多事本身不是罪，卻因我們過度喜愛它們而成了我們的罪。約押察覺了大衛在此事上的虛榮，大衛自己卻不察覺。我們若有一位朋友，在我們說了或作了任何驕傲虛榮之事時忠實地提醒我們，那對我們是好的——因為我們常常如此行，自己卻不覺察。
III. 命令仍然被執行了。王的命令勝過了（2Sa 24:4）。他定意要行；約押不可違抗，免得被人以為他在王的服事上吝惜時間和精力。偉人身邊有那些在惡事上幫助他們、服事他們的人，實在是不幸。約押按照命令，帶著幾分不情願地著手這不愉快的工作，並帶了軍中的將領來幫助他。他們從最遠的地方開始，先在東方、約旦河彼岸（2Sa 24:5），然後向北往但（2Sa 24:6），再到推羅，從那裏到南方的別是巴（2Sa 24:7）。花了九個多月才完成這統計，在全國引起了極大的擾亂和驚惶（2Sa 24:8），最後總數被帶到耶路撒冷呈交給王（2Sa 24:9）。這數字是否達到大衛的期望，我們不得而知；這統計是餵養了他的驕傲，還是挫折了他的驕傲，也不得而知。百姓確實很多，但也許不如他想像的那樣多。他們在迦南沒有像在埃及那樣增加，也不過比約書亞時代——約四百年前——進入迦南之時多出一倍多些；然而這麼多千人能在如此狹小的範圍內得以維生，這本身就證明迦南是一塊極其肥沃之地。
英文原文
The People Numbered (1017 BC)
¹ And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.
² For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people.
³ And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, a hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing?
⁴ Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel.
⁵ And they passed over Jordan, and pitched in Aroer, on the right side of the city that lieth in the midst of the river of Gad, and toward Jazer:
⁶ Then they came to Gilead, and to the land of Tahtim-hodshi; and they came to Dan-jaan, and about to Zidon,
⁷ And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beer-sheba.
⁸ So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days.
⁹ And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.
Here we have,
I. The orders which David gave to Joab to number the people of Israel and Judah, 2Sa 24:1,2. Two things here seem strange:—1. The sinfulness of this. What harm was there in it? Did not Moses twice number the people without any crime? Does not political arithmetic come in among the other policies of a prince? Should not the shepherd know the number of his sheep? Does not the Son of David know all his own by name? Might not he make good use of this calculation? What evil has he done, if he do this? Answer, It is certain that it was a sin, and a great sin; but where the evil of it lay is not so certain. (1.) Some think the fault was that he numbered those that were under twenty years old if they were but of stature and strength able to bear arms, and that this was the reason why this account was not enrolled, because it was illegal, 1Ch 27:23,24. (2.) Others think the fault was that he did not require the half-shekel, which was to be paid for the service of the sanctuary whenever the people were numbered, as a ransom for their souls, Ex 30:12. (3.) Others think that he did it with a design to impose a tribute upon them for himself, to be put into his treasury, and this by way of poll, so that when he knew their numbers he could tell what it would amount to. But nothing of this appears, nor was David ever a raiser of taxes. (4.) This was the fault, that he had no orders from God to do it, nor was there any occasion for the doing of it. It was a needless trouble both to himself and to his people. (5.) Some think that it was an affront to the ancient promise which God made to Abraham, that his seed should be innumerable as the dust of the earth; it savoured of distrust of that promise, or a design to show that it was not fulfilled in the letter of it. He would number those of whom God had said that they could not be numbered. Those know not what they do that go about to disprove the word of God. (6.) That which was the worst thing in numbering the people was that David did it in the pride of his heart, which was Hezekiah's sin in showing his treasures to the ambassadors. [1.] It was a proud conceit of his own greatness in having the command of so numerous a people, as if their increase, which was to be ascribed purely to the blessing of God, had been owing to any conduct of his own. [2.] It was a proud confidence in his own strength. By publishing among the nations the number of his people, he thought to appear the more formidable, and doubted not that, if he should have any war, he should overpower his enemies with the multitude of his forces, trusting in God only. God judges not of sin as we do. What appears to us harmless, or at least but a small offence, may be a great sin in the eye of God, who sees men's principles, and is a discerner of the thoughts and intents of the heart. But his judgment, we are sure, is according to truth.
2. The spring from which it is here said to arise is yet more strange, 2Sa 24:1. It is not strange that the anger of the Lord should be kindled against Israel. There was cause enough for it. They were unthankful for the blessings of David's government, and strangely drawn in to take part with Absalom first and afterwards with Sheba. We have reason to think that their peace and plenty made them secure and sensual, and that God was therefore displeased with them. But that, in this displeasure, he should move David to number the people is very strange. We are sure that God is not the author of sin; he tempts no man: we are told (1Ch 21:1) that Satan provoked David to number Israel. Satan, as an enemy, suggested it for a sin, as he put it into the heart of Judas to betray Christ. God, as righteous Judge, permitted it, with a design, from this sin of David, to take an occasion to punish Israel for other sins, for which he might justly have punished them without this. But, as before he brought a famine upon them for the sin of Saul, so now a pestilence for the sin of David, that princes may from these instances learn, when the judgments of God are abroad, to suspect that their sins are the ground of the controversy, and may therefore repent and reform themselves, which should have a great influence upon national repentance and reformation, and that people may learn to pray for those in authority, that God would keep them from sin, because, if they sin, the kingdom smarts.
II. The opposition which Joab made to these orders. Even he was aware of David's folly and vain-glory in this design. He observed that David gave no reason for it, only, Number the people, that I may know the number of the people; and therefore he endeavored to divert his pride, and in a much more respectful manner than he had before endeavoured to divert his passion upon the death of Absalom; then he spoke rudely and insolently (2Sa 19:5-7), but now as became him: Now the Lord thy God add unto the people a hundred fold, 2Sa 24:3. There was no occasion to tax them, nor to enlist them, nor to make any distribution of them. They were all easy and happy; and Joab wished both that their number might increase and that the king, though old, might live to see their increase, and have the satisfaction of it. "But why doth my lord the king delight in this thing? What need is there of doing it?" Pauperis est numerare pecus—Leave it to the poor to count their flocks. Especially why should David, who speaks so much of delighting in God and the exercises of devotion, and who, being old, one would think, should have put away childish things, take a pleasure (so he calls it modestly, but he means taking pride) in a thing of this nature? Note, Many things, not in themselves sinful, turn into sin to us by our inordinately delighting in them. Joab was aware of David's vanity herein, but he himself was not. It would be good for us to have a friend that would faithfully admonish us when we say or do any thing proud or vain-glorious, for we often do so and are not ourselves aware of it.
III. The orders executed notwithstanding. The king's word prevailed, 2Sa 24:4. He would have it done; Joab must not gainsay it, lest he be thought to grudge his time and pains in the king's service. It is an unhappiness to great men to have those about them that will aid them and serve them in that which is evil. Joab, according to order, applied himself with some reluctancy to this unpleasing task, and took the captains of the host to help him. They began in the most distant places, in the east first, on the other side Jordan (2Sa 24:5), then they went towards Dan in the north (2Sa 24:6), so to Tyre on the east, and thence to Beer-sheba in the south, 2Sa 24:7. Above nine months were spent in taking this account, a great deal of trouble and amazement were occasioned by it in the country (2Sa 24:8), and the sum total was, at length, brought to the king at Jerusalem, 2Sa 24:9. Whether the numbers answered David's expectation or no we are not told, nor whether the account fed his pride or mortified it. The people were very many, but, it may be, not so many as he thought they were. They had not increased in Canaan as they had in Egypt, nor were much more than double to what they were when they came into Canaan under Joshua, about 400 years before; yet it is an evidence that Canaan was a very fruitful land that so many thousands were maintained within so narrow a compass.
10-17
The Numbering of the People Punished (1017 BC)
數點百姓的懲罰（主前1017年）
¹⁰ 大衛數點百姓以後，心中自責。大衛對耶和華說：我行這事大有罪了。耶和華啊，求你除掉僕人的罪孽。因我所行的甚是愚昧。
¹¹ 大衛早晨起來，耶和華的話臨到先知迦得，就是大衛的先見，說：
¹² 你去告訴大衛，耶和華如此說：我以三樣災擺在你面前。隨你選擇一樣，我好降與你。
¹³ 於是迦得來見大衛，對他說：你願意國中有七年的饑荒呢？是在你敵人面前逃跑三個月呢？還是在你國中有三日的瘟疫呢？現在你要斟酌，我好回覆那差我來的。
¹⁴ 大衛對迦得說：我甚為難。我情願落在耶和華的手裏。因為祂有豐盛的憐憫。我不情願落在人的手裏。
¹⁵ 於是耶和華降瘟疫與以色列人，從早晨直到所定的時候。從但直到別是巴，民間死了七萬人。
¹⁶ 天使向耶路撒冷伸手要滅城的時候，耶和華就後悔，不降這災了。祂對滅命的天使說：夠了。現在住手吧。那時耶和華的使者在耶布斯人亞勞拿的禾場那裏。
¹⁷ 大衛看見擊殺百姓的天使，就對耶和華說：看哪，我犯了罪，行了惡。但這群羊作了甚麼呢？求你的手攻擊我和我的父家。
此處我們看到大衛為他的罪悔改，卻仍因之受罰；神後悔了那審判，大衛因此更加痛悔。
I. 此處是大衛對自己在數點百姓一事上的罪所作的悔悟反思和認罪。在那事進行的九個月期間，我們沒有發現大衛意識到自己的罪——因為他若意識到，便會撤銷他所下的命令；但當統計完成、擺在他面前之時，就在那個夜晚，他的良心被喚醒了，恰在他指望從中得著快樂之時感到了它的痛苦。當他正要為自己百姓的數目所帶來的滿足而歡宴之時，這滿足在他腹中變成了蝮蛇的惡毒；罪的意識給喜樂潑了冷水（2Sa 24:10）。1. 他被自己的罪說服了：他心中自責——這是在先知來見他之前的事（我認為2Sa 24:11不該讀作因為，而該讀作和，就是大衛早晨起來——原文如此）；他的良心向他指明了他所作之事的邪惡；那從前他不覺得有甚麼不妥的事，如今顯出是罪，而且是極其邪惡的罪。他以極大的遺憾回顧此事，他的心責備他。請注意：當一個人犯了罪之後，心中有一個聲音來責備他，這是好的；這是心中有恩典原則的好記號，也是邁向悔改和歸正的好的一步。2. 他向神認罪，並懇切地求赦免。(1.) 他承認自己犯了罪——犯了極大的罪，雖然在別人看來也許根本不是罪，或只是一個極小的罪。真正的悔改者——良心柔軟而通達的人——在罪中看到別人所看不到的邪惡。(2.) 他承認自己行了愚昧，極大的愚昧——因為他是出於心中的驕傲而行的；他因自己百姓的數目而驕傲，實在是愚昧——因為他們是神的百姓，不是他的，而且不論他們有多少，神能立刻使他們更少。(3.) 他向神呼求赦免：耶和華啊，求你除掉僕人的罪孽。*我們若認自己的罪，便可以憑信心求神赦免*，並藉赦免之恩除去我們因真誠悔改而拋棄的那罪孽。
II. 他因這罪所受的正當而必要的管教。大衛因罪的意識整夜翻來覆去，因之骨頭不得安寧，他早晨起來——指望聽見神因他所行之事而發的不悅，或打算就此事與他的先見迦得商談。迦得被稱為他的先見，因為他常將他帶在身邊，就神的事請教於他，以他為自己的告解者和謀士；但神卻在他以先，指示先知迦得當對他說甚麼（2Sa 24:11），而且：
1. 有三件事是當作前提的：(1.) 大衛必因他的過錯受管教。這罪太大，對神的褻瀆也太重，不能不受罰——即使在大衛自己身上也是如此。神所恨惡的七件事中，驕傲居首（Pr 6:17）。請注意：那些真正為自己的罪悔改、並已蒙赦免的人，在今世仍常常為之受苦。(2.) 刑罰必須與罪相稱。他因百姓眾多而驕傲——他為此罪所當受的管教，必須是使他們減少的管教。請注意：我們以之為驕傲之事的，神將之從我們取去、或使之變苦，使之成為我們受罰的原因，乃是公義的。(3.) 這必須是百姓在其中也當大量分擔的刑罰，因為神的怒氣向以色列發作（2Sa 24:1）。雖然大衛的罪直接打開了閘門，百姓的罪也都助成了這洪流。
2. 關於所要施行的刑罰：
(1.) 大衛被告知要選擇他將受哪種杖的責打（2Sa 24:12,13）。他的天父必管教他，但為了表明祂不是甘心如此行，便容許大衛選擇是藉戰爭、饑荒還是瘟疫——三樣使百姓大大削弱和減少的嚴重審判。神將他置於這樣的選擇之中，用意是：[1.] 更加使他為自己的罪謙卑——當他逐一考慮這些審判何等可怕之時，便會看見自己的罪何等邪惡。或[2.] 責備他對自己在以色列之上的主權所存的驕傲自負。他既是如此偉大的君王，便開始以為自己可以為所欲為。「那麼，」神說，「你要這三樣中的哪一樣呢？」對照Jer 34:17，我向你們宣告自由，但那自由乃是大衛此處的這種自由——交與刀劍、饑荒、瘟疫；又Jer 15:2，定為死亡的必致死亡。或[3.] 在管教之下給他一些鼓勵，讓他知道神沒有將他逐出自己的交通之外，祂的奧秘仍與他同在，在管教他之時仍顧念他的體質和最能忍受的是甚麼。或[4.] 使他能更加忍耐地承受那杖——既然那杖是他自己所選擇的。先知要他自行斟酌，然後告訴他他當回覆那差他來的甚麼話。請注意：傳道人是神差遣到我們這裏來的，他們必須為使命的成敗交賬。因此我們當考慮他們將從我們這裏帶回甚麼回覆，好使他們能以喜樂為我們交賬。
(2.) 他只反對刀劍之災，至於其餘兩樣，他便將此事交託給神，但暗示他寧願選擇瘟疫（2Sa 24:14）：我甚為難；他確實該為難——當恐懼、坑、網羅都在他面前之時，若逃過一個，必不可避免地落入另一個（Jer 48:43,44）。請注意：罪使人陷入困境；智慧善良的人常因自己的愚昧使自己陷入苦境。[1.] 他懇求不要落在人的手中。「無論如何，不要使我們在敵人面前逃跑三個月」；這將玷污大衛一切得勝的榮耀，並給神和以色列的仇敵逞驕傲的機會（見De 32:26,27）。「他們的憐憫是殘忍的；三個月之內他們將給國家造成多年也不能恢復的損害。」但[2.] 他將自己交託給神：我情願落在耶和華的手裏，因為祂有豐盛的憐憫。人是神的手（如此被稱呼，Ps 17:14，祂所差遣的刀劍），但有些審判比別的更直接地從祂的手中而來，如饑荒和瘟疫；大衛將此事交給神，由祂選擇這兩者中的哪一個作鞭責。神選擇了最短的一個，好使祂能更快地表明祂已和好。但有人認為大衛藉這些話暗示了他對瘟疫的選擇。那地尚未從基遍人事件中三年饑荒的打擊下恢復過來；因此，「不要用那根杖管教我們，因為那也將成為鄰舍的誇耀」——我們讀到過饑荒的羞辱（Eze 36:30）；「但以色列若必須減少，就讓它因瘟疫而減少吧，因為那才是落在耶和華的手裏」——祂通常藉自己直接的僕人——天使——的手施行那審判，如擊殺埃及長子之時。那是一種大衛自己和他的家族也與最卑微的臣民一樣暴露在其中的審判——刀劍和饑荒卻不是如此；因此大衛——因自己的罪疚而敏感溫柔——選擇了那個。刀劍和饑荒不論何人都吞滅，但滅命的天使也許只向神所知道的最有罪的人拔刀。這將持續最短的時間，他害怕長久處於神不悅的記號之下。落入永生神的手裏，真是可怕的（Heb 10:31），使徒如此說——對於那些因不悔改而將自己排除在祂一切憐憫之盼望以外的罪人，這確實可怕。但大衛——一個悔改者——敢將自己投入神的手中，知道他必發現祂的憐憫是大的。善良的人即使在神的皺眉之下，也對祂不存別的念頭，只有好的念頭。祂雖然殺我，我仍要信靠祂。
(3.) 瘟疫於是被降下了（2Sa 24:15）。就其範圍而言，它從但直到別是巴，從國的一端到另一端——這表明它是直接從神的手中而來，不是出於任何自然原因。大衛得著了他的選擇；他受了神蹟之災，而不是尋常之災。就其持續時間而言，它從早晨（就是讓大衛作選擇的那個早晨）延續到所定的時候——就是到第三日（如普爾先生所言），或只到第一日的傍晚——獻晚祭的時候（如帕特里克主教等人所言），他們估計瘟疫只持續了九個小時，神出於對大衛的憐憫縮短了祂起初所說的時間。瘟疫的殺傷極其慘重。死了七萬人——原來健壯的、病了的、死的，在幾個小時之內都死了。我們可以想像如今以色列全地有何等的哀號，如同埃及頭生子被殺之時一般！但那是在半夜，這是在白日（Ps 91:6）。請看天使的能力——當神給他們使命之時，不論拯救還是毀滅，都是何等的大。約押用筆花了九個月走遍以色列各地，天使用劍卻只花了九個小時。請看神何等容易就能使最驕傲的罪人降卑，我們每天欠神的忍耐又是何等多。大衛的姦淫目前只被罰以一個嬰孩的死，他的驕傲卻被罰以這數千人的死——神何等恨惡驕傲。被殺的數目幾乎達到二十分之一的十抽一（七萬人大約是每二十人中一人）。如今我們可以推想，大衛的肉因恐懼神而發抖，他因祂的審判而驚惶（Ps 119:120）。
III. 當審判開始臨到耶路撒冷之時，神恩慈地減輕了審判（2Sa 24:16）：天使向耶路撒冷伸手——好像他要在那裏比在任何別處作更大的殺戮，甚至要滅城。全國已經喝了那苦杯，但耶路撒冷要喝那渣滓。看來耶路撒冷是最後被數點的，因此被保留為最後受災的；也許那裏有更多的罪惡，尤其是更多的驕傲（那正是如今受罰的罪），因此滅命者的手伸向那裏；但那時耶和華就後悔——不是改變心意，而是改變方式；對滅命的天使說：夠了。現在住手吧，讓憐憫向審判誇勝。耶路撒冷必因約櫃的緣故被寬免，因為那是神所選擇放置祂名的地方。請看神何等樂意赦免，祂在懲罰中何等不取樂；讓這鼓勵我們在祂審判的道路上以悔改來迎見祂。這事發生在摩利亞山上。萊特富博士指出：正是在亞伯拉罕因天上攔阻的命令而未殺他兒子的那個地方，這位天使也因類似的攔阻而被阻止毀滅耶路撒冷。我們被沒收的性命得以從滅命天使手中保全，乃是因著那偉大祭牲的緣故。
IV. 大衛在此場合之下重新為自己的罪悔改（2Sa 24:17）。他看見了天使（神為此目的開了他的眼睛），看見他拔出的劍——要毀滅的劍、一把火焰的劍——看見他因受了住手的命令而準備將劍入鞘；看見這一切，他便說話——不是對天使說的（他知道不該在主人面前對僕人說話，也不該將受造之物所當得的尊榮歸給它，那原是造物主所當得的），而是*對耶和華說：看哪，我犯了罪。*請注意：真正的悔改者，越感知神寬容赦免的憐憫，便越為罪謙卑，越決心離棄罪。我向他們平息了怒氣之時，他們必因自己所行的慚愧（Eze 16:63）。請注意：1. 他如何指控自己，好像他對自己的過犯永不能說得夠壞：*我犯了罪，我又行了惡；犯罪的是我，因此當受苦的也是我。求你的手攻擊我和我的父家。*我是罪人，讓我作受苦者吧；他如此樂意接受自己罪孽的刑罰——雖然他一人抵得過他們萬人。2. 他如何為百姓代求——他們痛苦的哀號使他的心疼痛、耳朵發沉：*這群羊作了甚麼呢？*作了甚麼！他們行了許多不對的事；正是他們的罪激動神任憑大衛隨己意去行；然而作為一個悔改者，他對自己的過犯嚴厲，卻對他們的加以減輕。大多數人當神的審判散佈之時，責備別人是其原因，也不在乎誰在其中倒下，只要自己能 escape 便好。但大衛悔改而又有公眾之心的靈卻與此不同。讓這提醒我們我們主耶穌基督的恩典——祂為我們的罪捨了自己，情願神的手攻擊祂，使我們得以逃脫。牧人被擊打，羊群才得以保全。
英文原文
The Numbering of the People Punished (1017 BC)
¹⁰ And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly.
¹¹ For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying,
¹² Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee.
¹³ So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.
¹⁴ And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man.
¹⁵ So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men.
¹⁶ And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.
¹⁷ And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.
We have here David repenting of the sin and yet punished for it, God repenting of the judgment and David thereby made more penitent.
I. Here is David's penitent reflection upon and confession of his sin in numbering the people. While the thing was in doing, during all those nine months, we do not find that David was sensible of his sin, for had he been so he would have countermanded the orders he had given; but, when the account was finished and laid before him, that very night his conscience was awakened, and he felt the pain of it just then when he promised himself the pleasure of it. When he was about to feast on the satisfaction of the number of his people, it was turned into the gall of asps within him; sense of the sin cast a damp upon the joy, 2Sa 24:10. 1. He was convinced of his sin: His heart smote him before the prophet came to him (I think it should not be read for, 2Sa 24:11, but and, when David was up, so it is in the original), his conscience showed him the evil of what he had done; now that appeared sin, and exceedingly sinful, which before he saw no harm in. He reflected upon it with great regret and his heart reproached him for it. Note, It is a good thing, when a man has sinned, to have a heart within him to smite him for it; it is a good sign of a principle of grace in the heart, and a good step towards repentance and reformation. 2. He confessed it to God and begged earnestly for the forgiveness of it. (1.) He owned that he had sinned, sinned greatly, though to others it might seem no sin at all, or a very little one. True penitents, whose consciences are tender and well informed, see that evil in sin which others do not see. (2.) He owned that he had done foolishly, very foolishly, because he had done it in the pride of his heart; and it was folly for him to be proud of the numbers of his people, when they were God's people, not his, and, as many as they were, God could soon make them fewer. (3.) He cried to God for pardon: I beseech thee, O Lord! take away the iniquity of thy servant. If we confess our sins, we may pray in faith that God will forgive them, and take away, by pardoning mercy, that iniquity which we cast away by sincere repentance.
II. The just and necessary correction which he suffered for this sin. David had been full of tossings to and fro all night under the sense of his sin, having no rest in his bones because of it, and he arose in the morning expecting to hear of God's displeasure against him for what he had done, or designing to speak with Gad his seer concerning it. Gad is called his seer because he had him always at hand to advise with in the things of God, and made use of him as his confessor and counsellor; but God prevented him, and directed the prophet Gad what to say to him (2Sa 24:11), and,
1. Three things are taken for granted, (1.) That David must be corrected for his fault. It is too great a crime, and reflects too much dishonour upon God, to go unpunished, even in David himself. Of the seven things that God hates, pride is the first, Pr 6:17. Note, Those who truly repent of their sins, and have them pardoned are yet often made to smart for them in this world. (2.) The punishment must answer to the sin. He was proud of the judgment he must be chastised with for this sin must be such as will make them fewer. Note, What we make the matter of our pride it is just with God to take from us, or embitter to us, and, some way or other, to make the matter of our punishment. (3.) It must be such a punishment as the people must have a large share in, for God's anger was kindled against Israel, 2Sa 24:1. Though it was David's sin that immediately opened the sluice, the sins of the people all contributed to the deluge.
2. As to the punishment that must be inflicted,
(1.) David is told to choose what rod he will be beaten with, 2Sa 24:12,13. His heavenly Father must correct him, but, to show that he does not do it willingly, he gives David leave to make choice whether it shall be by war, famine, or pestilence, three sore judgments, which greatly weaken and diminish a people. God, by putting him thus to his choice, designed, [1.] To humble him the more for his sin, which we would see to be exceedingly sinful when he came to consider each of these judgments as exceedingly dreadful. Or, [2.] To upbraid him with the proud conceit he had of his own sovereignty over Israel. He that is so great a prince begins to think he may have what he will. "Come then," says God, "which wilt thou have of these three things?" Compare Jer 34:17, I proclaim a liberty for you, but it is such a liberty as this of David's to the sword, to the pestilence, and to the famine; and Jer 15:2, Such as are for death to death. Or [3.] To give him some encouragement under the correction, letting him know that God did not cast him out of communion with himself, but that still his secret was with him, and in afflicting him he considered his frame and what he could best bear. Or [4.] That he might the more patiently bear the rod when it was a rod of his own choosing. The prophet bids him advise with himself, and then tell him what answer he should return to him that sent him. Note, Ministers are sent of God to us, and they must give an account of the success of their embassy. It concerns us therefore to consider what answer they shall return from us, that they may give up their account of us with joy.
(2.) He objects only against the judgments of the sword, and, for the other two, he refers the matter to God, but intimates his choice of the pestilence rather (2Sa 24:14): I am in a great strait; and well he might be when fear, and the pit, and the snare, were before him, and if he escape one, he must inevitably fall into the other, Jer 48:43,44. Note, Sin brings men into straits; wise and good men often distress themselves by their own folly. [1.] He begs that he may not fall into the hand of man. "Whatever comes, let us not flee three months before our enemies;" this would sully all the glory of David's triumphs and give occasion to the enemies of God and Israel to behave themselves proudly. See De 32:26,27. "Their tender mercies are cruel; and in three months they will do that damage to the nation which many years will not repair." But, [2.] He casts himself upon God: Let us fall now into the hand of the Lord, for his mercies are great. Men are God's hand (so they are called, Ps 17:14, the sword of his sending), yet there are some judgments which come more immediately from his hand than others, as famine and pestilence, and David refers it to God which of these shall be the scourge, and God chooses the shortest, that he may the sooner testify his being reconciled. But some think that David, by these words, intimates his choice of the pestilence. The land had not yet recovered the famine under which it smarted three years upon the Gibeonites' account, and therefore, "Let us not be corrected with that rod, for that also will be the triumph of our neighbours," hence we read of the reproach of famine (Eze 36:30); "but if Israel must be diminished, let it be by the pestilence, for that is falling into the hands of the Lord," who usually inflicted that judgment by the hand of his own immediate servants, the angels, as in the death of the first-born of Egypt. That is a judgment to which David himself, and his own family, lie as open as the meanest subject, but not so either to famine or sword, and therefore David, tenderly conscious of his guilt, chooses that. Sword and famine will devour one as well as another, but, it may be thought, the destroying angel will draw his sword against those who are known to God to be most guilty. This will be of the shortest continuance, and he dreads the thought of lying long under the tokens of God's displeasure. It is a dreadful thing, the apostle says, to fall into the hands of the living God (Heb 10:31), a fearful thing indeed for sinners that have, by their impenitency, shut themselves out from all hope of his mercy. But David, a penitent, dares cast himself into God's hand, knowing he shall find that his mercies are great. Good men, even when they are under God's frowns, yet will entertain no other than good thoughts of him. Though he slay me, yet will I trust in him.
(3.) A pestilence is accordingly sent (2Sa 24:15), which, for the extent of it, spread from Dan to Beer-sheba, from one end of the kingdom to the other, which showed it to come immediately from God's hand and not from any natural causes. David has his choice; he suffers by miracle, and not by ordinary means. For the continuance of it, it lasted from morning (this very morning on which it was put to David's choice) to the time appointed that is, to the third day (so Mr. Poole), or only to the evening of the first day, the time appointed for the evening sacrifice, so bishop Patrick and others, who reckon that the pestilence lasted but nine hours, and that, in compassion to David, God shortened the time he had first mentioned. The execution the pestilence did was very severe. There died 70,000 men, that were all well, and sick, and dead, in a few hours. What a great cry, may we suppose, was there now throughout all the land of Israel, as there was in Egypt when the first-born were slain! but that was at midnight, this in the daytime, Ps 91:6. See the power of the angels, when God gives them commission, either to save or to destroy. Joab is nine months in passing with his pen, the angel but nine hours in passing with his sword, through all the coasts and corners of the land of Israel. See how easily God can bring down the proudest sinners, and how much we owe daily to the divine patience. David's adultery is punished, for the present, only with the death of one infant, his pride with the death of all those thousands, so much does God hate pride. The number slain amounted to almost half a decimation, 70,000 being about one in twenty. Now, we may suppose, David's flesh trembled for fear of God and he was afraid of his judgments, Ps 119:120.
III. God's gracious relaxation of the judgment, when it began to be inflicted upon Jerusalem (2Sa 24:16): The angel stretched out his hand upon Jerusalem, as if he intended to do greater execution there than any where else, even to destroy it. The country had drunk of the bitter cup, but Jerusalem must drink the dregs. It should seem that was last numbered, and therefore was reserved to be last plagued; perhaps there was more wickedness, especially more pride (and that was the sin now chastised), in Jerusalem than elsewhere, therefore the hand of the destroyer is stretched out upon that; but then the Lord repented him of the evil, changed not his mind, but his way; and said to the destroying angel, It is enough; stay now thy hand, and let mercy rejoice against judgment. Jerusalem shall be spared for the ark's sake, for it is the place God hath chosen to put his name there. See here how ready God is to forgive and how little pleasure he takes in punishing; and let it encourage us to meet him by repentance in the way of his judgments. This was on Mount Moriah. Dr. Lightfoot observes that in the very place where Abraham, by a countermand from heaven, was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying Jerusalem. It is for the sake of the great sacrifice that our forfeited lives are preserved from the destroying angel.
IV. David's renewed repentance for his sin upon this occasion, 2Sa 24:17. He saw the angel (God opening his eyes for that purpose), saw his sword stretched out to destroy, a flaming sword, saw him ready to sheath it upon the orders given him to stay proceedings; seeing all this, he spoke, not to the angel (he knew better than to address himself to the servant in the presence of the Master, or to give that honour to the creature which is the Creator's due), but to the Lord, and said, Lo, I have sinned. Note, True penitents, the more they perceive of God's sparing pardoning mercy the more humbled they are for sin and the more resolved against it. They shall be ashamed when I am pacified towards them, Eze 16:63. Observe, 1. How he criminates himself, as if he could never speak ill enough of his own fault: "I have sinned, and I have done wickedly; mine is the crime, and therefore on me be the cross. Let thy hand be against me, and my father's house. I am the sinner, let me be the sufferer;" so willing was he to accept the punishment of his iniquity, though he was worth 10,000 of them. 2. How he intercedes for the people, whose bitter lamentations made his heart to ache, and his ears to tingle: These sheep, what have they done? Done! Why they had done much amiss; it was their sin that provoked God to leave David to himself to do as he did; yet, as becomes a penitent, he is severe upon his own faults, while he extenuates theirs. Most people, when God's judgments are abroad, charge others with being the cause of them, and care not who falls by them, so they can escape. But David's penitent and public spirit was otherwise affected. Let this remind us of the grace of our Lord Jesus, who gave himself for our sins and was willing that God's hand should be against him, that we might escape. The shepherd was smitten that the sheep might be spared.
18-25
The Plague Removed (1017 BC)
瘟疫止息（主前1017年）
¹⁸ 當日，迦得來見大衛，對他說：你上去，在耶布斯人亞勞拿的禾場上為耶和華築一座壇。
¹⁹ 大衛就照著迦得奉耶和華名所說的話上去了。
²⁰ 亞勞拿觀看，見王和他的臣僕向他走過來。亞勞拿就出去，在王面前臉伏於地叩拜。
²¹ 亞勞拿說：我主我王為甚麼來到僕人這裏呢？大衛說：我要買你這禾場，為耶和華築一座壇，使瘟疫在百姓中止住。
²² 亞勞拿對大衛說：我主我王看為好的，只管拿去獻祭。看哪，這裏有牛可以作燔祭，有打糧的器具和套牛的器械可以當柴燒。
²³ 這一切都是亞勞拿如同作王一樣獻給王的。亞勞拿對王說：願耶和華你的神悅納你。
²⁴ 王對亞勞拿說：不然。我必要按著價值向你買。我不肯用白得之物作燔祭獻給耶和華我的神。大衛就用五十舍客勒銀子買了那禾場和牛。
²⁵ 大衛在那裏為耶和華築了一座壇，獻燔祭和平安祭。如此耶和華垂聽國民所求的，瘟疫在以色列人中就止住了。
此處有：I. 一個命令傳給大衛，要他在看見天使的地方築一座壇（2Sa 24:18）。這是要向大衛暗示：1. 在他一再謙卑順服之後，神如今已完全與他和好；因為耶和華若喜悅殺他，就不會悅納供物，因此也不會吩咐他築一座壇。神鼓勵我們向祂獻上靈祭，乃是祂已與我們和好的確據。2. 神與罪人之間的和平是藉著祭物建立的，別無他法——唯獨藉著基督這偉大的挽回祭，一切律法上的祭都不過是它的預表。滅命的天使之被告誡住手，正是因著祂的緣故。3. 當神的審判恩慈地止住之時，我們當以感恩的心承認，歸榮耀給祂。這座壇是為感恩祭而設。見Isa 12:1。
II. 大衛為此購買的地。看來那地的主人是一個耶布斯人，名叫亞勞拿，無疑已歸依了猶太教，雖然按血統是外邦人，因此不僅被允許住在以色列人之中，還可以在城中擁有自己的產業（Le 25:29,30）。那塊地是一個禾場——一個卑微的地方，卻如此被尊榮；一個勞作之地，因此如此被尊榮。如今：
1. 大衛親自去見那地的主人，與他商談。請看他的公正——雖然物主是外邦人，雖然他自己是一國之君，雖然他有神明確的命令在那裏築壇，他卻不願在當前急需之時佔用這塊地，直到他買下它、付了價錢。神恨惡為燔祭而行的搶奪。請看他的謙卑——他何等不擺架子；他雖然是王，如今卻是一個悔罪的人，因此為了表示自卑，他既沒有召亞勞拿到他這裏來，也沒有派別人去與他交涉，而是親自去了（2Sa 24:19）——雖然這看起來像是貶低自己，他卻絲毫沒有因此失去尊嚴。亞勞拿看見他，便過去在他面前臉伏於地叩拜（2Sa 24:20）。偉大的人絕不會因謙卑而少受尊敬，反而會更加受人尊敬。
2. 亞勞拿明白他的來意之後（2Sa 24:21），慷慨地不僅把地給他築壇，還提供了獻祭用的牛，以及其他在服事中可能對他有用處的東西（2Sa 24:22），而且一切都是白白地給他的，還附上一個美好的祝福：願耶和華你的神悅納你！他如此行：(1.) 因為他雖有豐厚的家業，更有一顆慷慨的心。他如同作王一樣地給（2Sa 24:23）；雖然是一個普通的臣民，他卻有王子的心胸。希伯來文直譯為：那如同作王一樣的，獻給王——由此有人推測亞勞拿從前是那地方耶布斯人的王，或出身於他們的王室，雖然如今成了大衛的藩屬。(2.) 因為他極其敬重大衛——雖然大衛是征服他的人——他因大衛本人的功績而如此尊敬他，認為自己為他效勞怎麼也不算太多。(3.) 因為他對以色列有深厚的感情，極其渴望瘟疫得以止住；而且瘟疫竟在他的禾場上止住——他將此視為對他如今獻給大衛的一切的寶貴報償。3. 大衛決心付足全價，也確實如此行了（2Sa 24:24）。這裏是兩個慷慨的心靈美好地相遇。亞勞拿樂意給予；但大衛決心購買，理由很好：他不肯用不花代價的東西獻給神。他不願佔這位敬虔耶布斯人慷慨的便宜。他無疑感謝他的善意，卻為眼前的服事付了五十舍客勒銀子買那禾場和牛，後來又付了六百舍客勒金子買毗連的地皮，以建造聖殿。請注意：那些主要關心是使宗教對自己又廉價又省事、對那花費自己最少精力和金錢的事最為滿意的人，根本不懂得甚麼是宗教。我們的財物是為了甚麼？豈不是為了用它來榮耀神嗎？還有甚麼比這更好的用途呢？
III. 壇的建造，以及在壇上獻上合宜的祭物（2Sa 24:25）——燔祭是為榮耀神公義的施行所已成就的審判，平安祭是為榮耀神及時止住那審判的憐憫。神隨即表明（據推測是從天降火燒盡了祭物）祂垂聽了國民所求的——瘟疫的止息確實是出於憐憫，也是神已與君王和百姓和好的記號。基督是我們的祭壇、我們的祭物；唯獨在祂裏面，我們才可以指望在神面前蒙恩，逃避祂的烈怒和那基路伯把守生命樹道路的火焰之劍。
英文原文
The Plague Removed (1017 BC)
¹⁸ And Gad came that day to David, and said unto him, Go up, rear an altar unto the LORD in the threshingfloor of Araunah the Jebusite.
¹⁹ And David, according to the saying of Gad, went up as the LORD commanded.
²⁰ And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground.
²¹ And Araunah said, Wherefore is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the LORD, that the plague may be stayed from the people.
²² And Araunah said unto David, Let my lord the king take and offer up what seemeth good unto him: behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood.
²³ All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The LORD thy God accept thee.
²⁴ And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.
²⁵ And David built there an altar unto the LORD, and offered burnt offerings and peace offerings. So the LORD was intreated for the land, and the plague was stayed from Israel.
Here is, I. A command sent to David to erect an altar in the place where he saw the angel, 2Sa 24:18. This was to intimate to David, 1. That, upon his repeated submission and humiliation, God was now thoroughly reconciled to him; for, if the Lord had been pleased to kill him, he would not have accepted an offering, and therefore would not have ordered him to build an altar. God's encouraging us to offer to him spiritual sacrifices is a comfortable evidence of his reconciling us to himself. 2. That peace is made between God and sinners by sacrifice, and not otherwise, even by Christ the great propitiation, of whom all the legal sacrifices were types. It is for his sake that the destroying angel is told to stay his hand. 3. That when God's judgments are graciously stayed we ought to acknowledge it with thankfulness to his praise. This altar was to be for thank-offerings. See Isa 12:1.
II. The purchase which David made of the ground in order hereunto. It seems the owner was a Jebusite, Araunah by name, proselyted no doubt to the Jewish religion, though by birth a Gentile, and therefore allowed, not only to dwell among the Israelites, but to have a possession of his own in a city, Le 25:29,30. The piece of ground was a threshing-floor, a mean place, yet thus dignified—a place of labour, therefore thus dignified. Now,
1. David went in person to the owner, to treat with him. See his justice, that he would not so much as use this place in the present exigence, though the proprietor was an alien, though he himself was a king, and though he had express orders from God to rear an altar there, till he had bought it and paid for it. God hates robbery for burnt-offering. See his humility, how far he was from taking state; though a king, he was now a penitent, and therefore, in token of his self-abasement, he neither sent for Araunah to come to him nor sent another to deal with him, but went himself (2Sa 24:19), and, though it looked like a diminution of himself, he lost no honour by it. Araunah, when he saw him, went and bowed himself to the ground before him 2Sa 24:20. Great men will never be the less respected for their humility, but the more.
2. Araunah, when he understood his business (2Sa 24:21), generously offered him, not only the ground to build his altar on, but oxen for sacrifices, and other things that might be of use to him in the service (2Sa 24:22), and all this gratis, and a good prayer into the bargain: The Lord thy God accept thee! This he did, (1.) Because he had a generous spirit with a great estate. He gave as a king (2Sa 24:23); though an ordinary subject, he had the spirit of a prince. In the Hebrew it is, He gave, even the king to the king, whence it is supposed that Araunah had been king of the Jebusites in that place, or was descended from their royal family, though now a tributary to David. (2.) Because he highly esteemed David, though his conqueror, upon the score of his personal merits, and never thought he could do too much to oblige him. (3.) Because he had an affection for Israel, and earnestly desired that the plague might be stayed; and the honour of its being stayed at his threshing-floor, he would account a valuable consideration for all he now tendered to David. 3. David resolved to pay the full value of it, and did so, 2Sa 24:24. Here were two generous souls well met. Araunah is very willing to give; but David is determined to buy, and for a good reason: he will not offer that to God which costs him nothing. He would not take advantage of the pious Jebusite's generosity. He thanked him, no doubt, for his kind offer, but paid him fifty shekels of silver for the floor and the oxen for the present service, and afterwards 600 shekels of gold for the ground adjoining, to build the temple on. Note, Those know not what religion is whose chief care it is to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. What have we our substance for but to honour God with it? and how can it be better bestowed?
III. The building of the altar, and the offering of the proper sacrifices upon it (2Sa 24:25), burnt-offerings to the glory of God's justice in the execution that had been done, and peace-offerings to the glory of his mercy in the seasonable staying of the process. Hereupon God showed (it is supposed by fire from heaven consuming the sacrifices) that he was entreated for the land, and that it was in mercy that the plague was removed and in token of God's being reconciled both to prince and people. Christ is our altar, our sacrifice; in him alone we may expect to find favour with God, to escape his wrath, and the sword, the flaming sword, of the cherubim who keep the way of the tree of life.
我們在前一章所讀的大衛末了的話，好得無比；但在本章我們讀到他一些末了的作為，卻不是最好的；然而他悔改了，又行起初所行的，這樣他終究善終。這裏我們有：I. 他的罪，就是心中驕傲而數點百姓（撒下24:1-9）。II. 他對這罪的覺悟和悔改（撒下24:10）。III. 因此加在他身上的刑罰（撒下24:11-15）。IV. 刑罰的止息（撒下24:16,17）。V. 為表明神與他和百姓復和而築的一座壇（撒下24:18-25）。