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英文原文
The battle between Joab and Abner did not end the controversy between the two houses of Saul and David, but it is in this chapter working towards a period. Here is, I. The gradual advance of David's interest, 2Sa 3:1. II. The building up of his family, 2Sa 3:2-5. III. Abner's quarrel with Ish-bosheth, and his treaty with David, 2Sa 3:6-12. IV. The preliminaries settled, 2Sa 3:13-16. V. Abner's undertaking and attempt to bring Israel over to David, 2Sa 3:17-21. VI. The treacherous murder of Abner by Joab, when he was carrying on this matter, 2Sa 3:22-27. VII. David's great concern and trouble for the death of Abner, 2Sa 3:28-39.
1-6
David's Wives and Children (1048 BC)
大衛的妻子和兒女（主前1048年）
¹ 掃羅家和大衛家爭戰許久。大衛家日見強盛，掃羅家日見衰弱。
² 大衛在希伯崙得了幾個兒子：長子暗嫩，是耶斯列人亞希暖所生的；
³ 次子基利押，是作過迦密人拿八妻的亞比該所生的；三子押沙龍，是基述王達買的女兒瑪迦所生的；
⁴ 四子亞多尼雅，是哈及所生的；五子示法提雅，是亞比他所生的；
⁵ 六子以特念，是大衛的妻子以格拉所生的。大衛這幾個兒子都是在希伯崙生的。
⁶ 掃羅家和大衛家爭戰的時候，押尼珥在掃羅家大有权勢。
此處記述：I. 大衛在王位完全穩固之前與掃羅家的角逐（2Sa 3:1）。1. 雙方爭持不下。掃羅家雖已被削去首領、勢力減弱，卻不肯輕易倒下。兩家之間爭戰本不為奇，但令人稀奇的是這竟是一場持久戰——既然大衛家佔著理，因而有神站在他那邊；然而，雖然真理和公正終必得勝，神為著智慧和聖潔的目的卻延長了這場爭戰。這場戰爭的漫長考驗了大衛的信心和忍耐，使他最終的被堅立更加令他欣慰。2. 大衛一方漸佔上風。掃羅家日見衰弱——失去城池、失去人手、聲譽日降、越來越無足輕重，每次交鋒都被挫敗。但大衛家卻日見強盛。許多人見掃羅家氣數已盡，便明智地投靠大衛，因確信大衛必勝。信徒心中恩典與肉體之間的爭戰——因為他們只是部分成聖——可以恰當地與此處所記的相比。兩者之間有長期的爭戰：肉體的情慾與聖靈相爭，聖靈與肉體相爭；但隨著成聖之工的推進，肉體如掃羅家一般日見衰弱，而恩典如大衛家一般日見強盛，直到長大成人，判斷被引到勝利。
II. 他自己家族的增長。此處記載了他在希伯崙作王七年期間，由六個妻子所生的六個兒子。這也許在此被提及，是作為加強大衛勢力的因素。每一個孩子——其福祉與共同的安全息息相關——都為國家提供了一份新的保證，表明他會關切國家。那箭袋充滿了這些箭的人，在城門口與仇敵說話時必不至於羞愧（Ps 127:5）。正如掃羅的兒子之死削弱了他的勢力，大衛的兒子之生也加強了他的勢力。1. 大衛如此多娶妻妾是他的過錯，違背了律法（De 17:17），也給他的繼承人留下了壞榜樣。2. 看來這七年中他每個妻子只生了一個兒子；有人憑一個妻子也生了同樣多的兒女，而且更有光彩和安慰。3. 我們沒有讀到這些兒子中有任何一個後來出名（三個是臭名昭著的：暗嫩、押沙龍和亞多尼雅）；因此我們在建立家族之時當戰兢而歡喜。4. 他與亞比該所生的兒子在此處被稱為基利押（2Sa 3:3），而在（1Ch 3:1）被稱為但以理。帕特里克主教提到了希伯來學者對這兩個名字的解釋：他起初的名字是但以理——意即神已為我伸冤（即向拿八伸冤）。但大衛的仇敵毀謗他，說「這是拿八的兒子，不是大衛的」。為了反駁這誹謗，神的護理如此安排：他長大後，在面貌和特徵上極像大衛，比他任何一個兒女都更像。因此大衛給他取名基利押，意即像他的父親，或說父親的畫像。5. 押沙龍的母親據說是基述王達買的女兒——一位外邦君王。大衛也許藉此希望鞏固自己的勢力，但這婚姻的結果卻成了他的痛苦和羞辱。6. 最後一個被稱為大衛的妻子——因此有人認為這就是米甲——他頭一個、也是最合法的妻子，此處用了另一個名字；雖然她嘲笑大衛之後沒有生孩子，但她在此前也許生過。
如此大衛的家被堅固了；但在掃羅家，押尼珥卻大有权勢（2Sa 3:6）——這是為了表明：若他離棄了他們，他們便自然而然地崩潰。
英文原文
David's Wives and Children (1048 BC)
¹ Now there was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.
² And unto David were sons born in Hebron: and his firstborn was Amnon, of Ahinoam the Jezreelitess;
³ And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;
⁴ And the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital;
⁵ And the sixth, Ithream, by Eglah David's wife. These were born to David in Hebron.
⁶ And it came to pass, while there was war between the house of Saul and the house of David, that Abner made himself strong for the house of Saul.
Here is, I. The struggle that David had with the house of Saul before his settlement in the throne was completed, 2Sa 3:1. 1. Both sides contested. Saul's house, though beheaded and diminished, would not fall tamely. It is not strange between them, but one would wonder it should be a long war, when David's house had right on its side, and therefore God on its side; but, though truth and equity will triumph at last, God made for wise and holy ends prolonged the conflict. The length of this war tried the faith and patience of David, and made his establishment at last the more welcome to him. 2. David's side got ground. The house of Saul waxed weaker and weaker, lost places, lost men, sunk in its reputation, grew less considerable, and was foiled in every engagement. But the house of David grew stronger and stronger. Many deserted the declining cause of Saul's house, and prudently came into David's interest, being convinced that he would certainly win the day. The contest between grace and corruption in the hearts of believers, who are sanctified but in part, may fitly be compared to this recorded here. There is a long war between them, the flesh lusted against the spirit and the spirit against the flesh; but, as the work of sanctification is carried on, corruption, like the house of Saul, grows weaker and weaker; while grace, like the house of David, grows stronger and stronger, till it come to a perfect man, and judgment be brought forth unto victory.
II. The increase of his own house. Here is an account of six sons he had by six several wives, in the seven years he reigned in Hebron. Perhaps this is here mentioned as that which strengthened David's interest. Every child, whose welfare was embarked in the common safety, was a fresh security given to the commonwealth for his care of it. He that has his quiver filled with these arrows shall speak with his enemy in the gate, Ps 127:5. As the death of Saul's sons weakened his interest, so the birth of David's strengthened his. 1. It was David's fault thus to multiply wives, contrary to the law (De 17:17), and it was a bad example to his successors. 2. It does not appear that in these seven years he had above one son by each of these wives; some have had as numerous a progeny, and with much more honour and comfort, by one wife. 3. We read not that any of these sons came to be famous (three of them were infamous, Amnon, Absalom, and Adonijah); we have therefore reason to rejoice with trembling in the building up of our families. 4. His son by Abigail is called Chileab (2Sa 3:3), whereas (1Ch 3:1) he is called Daniel. Bishop Patrick mentions the reason which the Hebrew doctors give for these names, that his first name was Daniel—God has judged me (namely, against Nabal), but David's enemies reproached him, and said, "It is Nabal's son, and not David's," to confute which calumny Providence so ordered it that, as he grew up, he became, in his countenance and features, extremely like David, and resembled him more than any of his children, upon which he gave him the name of Chileab, which signifies, like his father, or the father's picture. 5. Absalom's mother is said to be the daughter of Talmai king of Geshur, a heathen prince. Perhaps David thereby hoped to strengthen his interest, but the issue of the marriage was one that proved his grief and shame. 6. The last is called David's wife, which therefore, some think, was Michal, his first and most rightful wife, called here by another name; and, though she had no child after she mocked David, she might have had before.
Thus was David's house strengthened; but it was Abner that made himself strong for the house of Saul, which is mentioned (2Sa 3:6) to show that, if he failed them, they would fall of course.
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Abner Deserts to David (1048 BC)
押尼珥投奔大衛（主前1048年）
⁷ 掃羅有一妃嬪，名叫利斯巴，是愛的女兒。伊施波設對押尼珥說：「你為甚麼與我父親的妃嬪同房呢？」
⁸ 押尼珥因伊施波設的話就甚發怒，說：我豈是狗頭呢？我今日明明對猶大人有恩，向你父親掃羅的家、他的弟兄、他的朋友行了恩惠，沒有將你交在大衛手裏。你今日竟因這婦人的事責備我嗎？
⁹ 我若不照著耶和華起誓應許大衛的話行，願神重重地降罰與我。
¹⁰ 我必使國權從掃羅家挪去，大衛的寶座必立在以色列和猶大之上，從但直到別是巴。
¹¹ 伊施波設懼怕押尼珥，不敢回答一句。
¹² 押尼珥打發人替他到大衛那裏，說：這地是誰的呢？又說：你與我立約。看哪，我必幫助你，使以色列人都歸你。
¹³ 大衛說：好。我與你立約。但有一件事我要求你。你來見我面的時候，若不將掃羅的女兒米甲帶來，必不得見我的面。
¹⁴ 大衛也打發人去見掃羅的兒子伊施波設，說：你將我的妻米甲歸還我。她是我從前用一百個非利士人的陽皮所聘定的。
¹⁵ 伊施波設就打發人去，從她丈夫拉億的兒子帕提那裏將她接了來。
¹⁶ 她的丈夫帕提跟著她，一面走一面哭，直跟到巴戶琳。押尼珥對他說：你回去吧。他就回去了。
¹⁷ 押尼珥也與以色列的長老商議，說：你們從前要求大衛作你們的王。
¹⁸ 現在你們可以照著行了。因為耶和華曾論大衛說：我必藉我僕人大衛的手，救我民以色列脫離非利士人的手，和一切仇敵的手。
¹⁹ 押尼珥也私下對便雅憫人說了。押尼珥也到希伯崙，將以色列人和便雅憫全家所看為好的事，都告訴大衛。
²⁰ 押尼珥帶著二十個人，來到希伯崙見大衛。大衛就為押尼珥和他帶來的人設擺筵席。
²¹ 押尼珥對大衛說：我要起身去招聚以色列眾人來見我主我王，使他們與你立約。你就可以照著你所願意的作王。大衛送押尼珥去。押尼珥就平平安安地去了。
此處：I. 押尼珥因伊施波設不慎給予的一點冒犯而與他決裂，離棄了他的事業。神能藉著人的罪惡和愚昧來成就自己的旨意。1. 伊施波設指控押尼珥犯了姦淫——與他父親的一個妃嬪同房（2Sa 3:7）。是否屬實並無跡象，他也沒有任何根據如此懷疑：但不論事實如何，考慮到他不可得罪押尼珥的利益，保持沉默才是伊施波設的明智之舉。若那事是假的，他的嫉妒毫無根據，那麼對一個為他冒了性命危險、而且無疑是他在世上最好的朋友的人存不公正的疑心，是極不誠實、極忘恩負義的。2. 押尼珥對這指控反應極其激烈。他是否有這關於那婦人的過錯，他沒有說（2Sa 3:8）；但我們猜疑他是有罪的，因為他沒有明確否認；而且他雖然有罪，他卻讓伊施波設知道：(1.) 他不屑受他責備，也不肯接受他的指責。「甚麼！」押尼珥說，我豈是狗頭呢——是個卑賤可鄙的畜生，你竟如此羞辱我？（2Sa 3:8）。這就是我對你和你的父家所施恩惠的報答嗎？這就是我為你們所行善事的回報嗎？他誇大這服務的功勞：那是在猶大——王冠已經定歸的那個支派——的對立面行的，而猶大最終必然得著王冠；所以他在支持掃羅家之事上，行事既違背自己的良心，也違背自己的利益——為此他理當得到比這更好的回報；然而，也許他若不是因此滿足了自己的野心、希望從中得著自己的好處，他也不會如此為掃羅家熱心。請注意：驕傲的人不能忍受被責備，尤其是被他們自認為曾施恩於的人責備。(2.) 他必向他和盤托出他的決心，必加以報復（2Sa 3:9,10）。他以極度的傲慢和狂妄讓他知道：他既能將他高舉，也必能將他傾覆，而且也必要如此行。他知道神已起誓將國賜給大衛，卻因野心的緣故全力反對；但如今他因報復的緣故而順從了——表面上似乎是出於對神旨意的一點尊重，其實不過是個藉口。那些作自己情慾奴隸的人有許多主人，有的驅使他們向東，有的向西；根據哪個情慾得勢，人就被猛烈地驅使到自相矛盾的地步。押尼珥的野心使他為伊施波設熱心，如今他的報復之心又使他為大衛同樣熱心。他若真誠尊重神對大衛的應許，並以仰望那應許的心行事，他的計謀就會穩定一致，前後貫徹。但押尼珥在服事自己的情慾之時，神卻藉著他服事了自己的旨意——使他的怒氣和報復也來讚美祂，並藉此為大衛堅固了力量。末後，請看伊施波設如何被押尼珥的傲慢嚇呆了：他不能回答他一句（2Sa 3:11）。伊施波設若有一點男子漢的氣概，尤其是君王的氣概，便可以回答他：他的功勞正是他罪行的加重因素；他不願受如此卑鄙之人的服事，而且毫不懷疑沒有他也能過得很好。但他深知自己的軟弱，因此一言不發，免得使壞的更壞。他的心崩潰了，如今他便如大衛從前論到仇敵所說的那樣，成了如同歪斜的牆、將倒的壁（Ps 62:3）。
II. 押尼珥與大衛談判。我們可以推想他已開始厭倦伊施波設的事業，在尋找一個機會來離棄它；否則，不論他如何以此威脅伊施波設以推翻對自己的指控，他也不會如此快地實現他的憤怒之語（2Sa 3:12）。他打發使者到大衛那裏，告訴他他聽候差遣。*這地是誰的呢？*豈不是你的嗎？因為你對政權有最正當的權利，在百姓的情感中有最深厚的根基。請注意：神能找到方法，使那些對基督的國度並無真誠情感、甚至曾極力反對它的人，為之效勞。仇敵有時被當作腳凳——不僅被踐踏，而且被用來攀登。地幫助了那婦人。
III. 大衛與押尼珥締結盟約，但附帶一個條件——他必須為他取回妻子米甲（2Sa 3:13）。藉此：1. 大衛表明了他對自己頭一個、也是最合法的妻子的婚姻之愛的真誠；她另嫁他人、他也另娶，都未曾使他的愛冷淡。許多水都不能熄滅那愛。2. 他表達了對掃羅家的尊重。他非但沒有趁其傾覆之際踐踏它，反而即使在自己高升之時也十分看重自己與它的關係。除非有掃羅的女兒米甲與他共享王位的尊榮，他不能引以為樂——這顯出他對仇敵家族毫無懷恨。押尼珥傳話給他，要他向伊施波設提出要求，他便如此行了（2Sa 3:14）——聲明他是以極重的代價買得她的，而且她被不正當地從他手中奪走。伊施波設如今沒有押尼珥在身邊撐腰，不敢拒絕他的要求，便從帕提——掃羅從前將她嫁給的人——那裏將她取了來（2Sa 3:15）。押尼珥親自護送她到大衛那裏，毫不懷疑那時他必加倍受到歡迎——因為他一手為大衛帶來了妻子，另一手帶來了王冠。她的後夫不捨得與她分離，哭著跟在她後面（2Sa 3:16）；但別無辦法：他只能怪自己，因為他娶她的時候知道別人對她有權。篡位者必須預備交出。因此，沒有人當將自己的心放在自己無權擁有之物上。夫妻之間若因不和而分離，就當如他們期望神的賜福一般彼此和好、重新團聚；讓一切從前的爭吵被遺忘，照著神的聖潔定例在愛中共同生活。
IV. 押尼珥運用他在以色列長老中的影響力，使他們歸向大衛——他知道無論他們如何選擇，平民百姓必隨之而行。如今為了自己的目的，他能為大衛辯護：1. 大衛是以色列人的選擇（2Sa 3:17）：你們從前要求他作你們的王——那時他在與非利士人的多次交戰中嶄露頭角，為你們作了極大的貢獻；沒有人能比大衛自稱更大的功績，也沒有人能比伊施波設自稱更小的。你們兩人都試過了——將冠冕給最配得的人。讓大衛作你們的王吧。2. 大衛是神的選擇（2Sa 3:18）：耶和華曾論大衛說。對照2Sa 3:9。當神指派撒母耳膏他之時，實際上就是應許要藉他的手拯救以色列；因為他正是為此目的被立為王的。神既應許藉大衛的手拯救以色列，那麼順服他便既是順應神旨意的本分，也是為了戰勝仇敵的利益；反對他乃是世上最大的愚昧。誰能料到從押尼珥口中竟會說出這樣的話來？但神要如此使祂百姓的仇敵認識並承認祂已經愛了他們（Re 3:9）。他特別向自己支派便雅憫人呼籲——他在他們中影響最大，也正是他把捲入了擁護掃羅家之事的人。欺騙他們的正是他，因此他也有責任使他們不再受騙。群眾就是如此被引導的。
V. 大衛與押尼珥完成了盟約；他在其中行事明智而得當；因為不論是甚麼促使押尼珥如此行，結束戰爭、將耶和華的受膏者安置在寶座上，都是一項善工；大衛利用他的協助，與窮人從一個出於驕傲和假冒為善而施捨的法利賽人那裏接受賙濟一樣合法。押尼珥向大衛報告了百姓的心意和他與他們交涉的成果（2Sa 3:19）。他此次來，不像起初那樣秘密地來，而是帶了二十人的隨從；大衛以筵席款待他們（2Sa 3:20），作為和好與喜樂的記號，也是雙方協議的保證——這是一席立約的筵席，如同Ge 26:30那樣。你的仇敵若餓了，就給他吃；但他若降服了，就設宴款待他。押尼珥因受到的款待、因避免了與掃羅家一同傾覆（若非採取此途徑便不可避免），更因他在大衛手下高升的前景而滿心歡喜，便承諾在短期內完成這場革命，使全以色列都歸順大衛（2Sa 3:21）。他告訴大衛他必照著心所願的一切作王。他知道大衛的高升源於神的設立，卻暗示它是出於他自己的野心和統治的慾望——如此（如惡人常作的）他以自己來衡量那個好人。然而，大衛與他分手時十分友好，雙方之間的事也安排妥當了。如此，一切敬畏神、遵守祂誡命的人，都當避免爭競——即使與惡人也是如此——當與眾人和睦相處，並向世人表明自己是光明之子。
英文原文
Abner Deserts to David (1048 BC)
⁷ And Saul had a concubine, whose name was Rizpah, the daughter of Aiah: and Ishbosheth said to Abner, Wherefore hast thou gone in unto my father's concubine?
⁸ Then was Abner very wroth for the words of Ishbosheth, and said, Am I a dog's head, which against Judah do shew kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargest me to day with a fault concerning this woman?
⁹ So do God to Abner, and more also, except, as the LORD hath sworn to David, even so I do to him;
¹⁰ To translate the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beer-sheba.
¹¹ And he could not answer Abner a word again, because he feared him.
¹² And Abner sent messengers to David on his behalf, saying, Whose is the land? saying also, Make thy league with me, and, behold, my hand shall be with thee, to bring about all Israel unto thee.
¹³ And he said, Well; I will make a league with thee: but one thing I require of thee, that is, Thou shalt not see my face, except thou first bring Michal Saul's daughter, when thou comest to see my face.
¹⁴ And David sent messengers to Ishbosheth Saul's son, saying, Deliver me my wife Michal, which I espoused to me for an hundred foreskins of the Philistines.
¹⁵ And Ishbosheth sent, and took her from her husband, even from Phaltiel the son of Laish.
¹⁶ And her husband went with her along weeping behind her to Bahurim. Then said Abner unto him, Go, return. And he returned.
¹⁷ And Abner had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you:
¹⁸ Now then do it: for the LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies.
¹⁹ And Abner also spake in the ears of Benjamin: and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin.
²⁰ So Abner came to David to Hebron, and twenty men with him. And David made Abner and the men that were with him a feast.
²¹ And Abner said unto David, I will arise and go, and will gather all Israel unto my lord the king, that they may make a league with thee, and that thou mayest reign over all that thine heart desireth. And David sent Abner away; and he went in peace.
Here, I. Abner breaks with Ish-bosheth, and deserts his interest, upon a little provocation which Ish-bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men. 1. Ish-bosheth accused Abner of no less a crime than debauching one of his father's concubines, 2Sa 3:7. Whether it was so or no does not appear, nor what ground he had for the suspicion: but, however it was, it would have been Ish-bosheth's prudence to be silent, considering how much it was his interest not to disoblige Abner. If the thing was false, and his jealousy groundless, it was very disingenuous and ungrateful to entertain unjust surmises of one who had ventured his all for him, and was certainly the best friend he had in the world. 2. Abner resented the charge very strongly. Whether he was guilty of the fault concerning this woman or no he does not say (2Sa 3:8), but we suspect he was guilty, for he does not expressly deny it; and, though he was, he lets Ish-bosheth know, (1.) That he scorned to be reproached with it by him, and would not take reproof at his hands. "What!" says Abner, "Am I a dog's head, a vile and contemptible animal, that thou exposest me thus? 2Sa 3:8. Is this my recompence for the kindness I have shown to thee and thy father's house, and the good services I have done you?" He magnifies the service with this, that it was against Judah, the tribe on which the crown was settled, and which would certainly have it at last, so that, in supporting the house of Saul, he acted both against his conscience and against his interest, for which he deserved a better requital than this: and yet, perhaps, he would not have been so zealous for the house of Saul if he had not thereby gratified his own ambition and hoped to find his own account in it. Note, Proud men will not bear to be reproved, especially by those whom they think they have obliged. (2.) That he would certainly be revenged on him, 2Sa 3:9,10. With the utmost degree of arrogance and insolence he lets him know that, as he had raised him up, so he could pull him down again and would do it. He knew that God had sworn to David to give him the kingdom, and yet opposed it with all his might from a principle of ambition; but now he complies with it from a principle of revenge, under colour of some regard to the will of God, which was but a pretence. Those that are slaves to their lusts have many masters, which drive, some one way and some another, and, according as they make head, men are violently hurried into self-contradictions. Abner's ambition made him zealous for Ish-bosheth, and now his revenge made him as zealous for David. If he had sincerely regarded God's promise to David, and acted with an eye to that, he would have been steady and uniform in his counsels, and acted in consistency with himself. But, while Abner serves his own lusts, God by him serves his own purposes, makes even his wrath and revenge to praise him, and ordains strength to David by it. Lastly, See how Ish-bosheth was thunder-struck by Abner's insolence: He could not answer him again, 2Sa 3:11. If Ish-bosheth had had the spirit of a man, especially of a prince, he might have answered him that his merits were the aggravation of his crimes, that he would not be served by so base a man, and doubted not but to do well enough without him. But he was conscious to himself of his own weakness, and therefore said not a word, lest he should make bad worse. His heart failed him, and he now became, as David had foretold concerning his enemies, like a bowing wall and a tottering fence, Ps 62:3.
II. Abner treats with David. We must suppose that he began to grow weary of Ish-bosheth's cause, and sought an opportunity to desert it, or else, however he might threaten Ish-bosheth with it, for the quashing of the charge against himself, he would not have made good his angry words so soon as he did, 2Sa 3:12. He sent messengers to David, to tell him that he was at his service. "Whose is the land? Is it not thine? For thou hast the best title to the government and the best interest in the people's affections." Note, God can find out ways to make those serviceable to the kingdom of Christ who yet have no sincere affection for it and who have vigorously set themselves against it. Enemies are sometimes made a footstool, not only to be trodden upon, but to ascend by. The earth helped the woman.
III. David enters into a treaty with Abner, but upon condition that he shall procure him the restitution of Michal his wife, 2Sa 3:13. Hereby, 1. David showed the sincerity of his conjugal affection to his first and most rightful wife; neither her marrying another, nor his, had alienated him from her. Many waters could not quench that love. 2. He testified his respect to the house of Saul. So far was he from trampling upon it, now that it was fallen, that even in his elevation he valued himself not a little on his relation to it. He cannot be pleased with the honours of the throne unless he have Michal, Saul's daughter, to share with him in them, so far is he from bearing any malice to the family of his enemy. Abner sent him word that he must apply to Ish-bosheth, which he did (2Sa 3:14), pleading that he had purchased her at a dear rate, and she was wrongfully taken from him. Ish-bosheth durst not deny his demand, now that he had not Abner to stand by him, but took her from Phaltiel, to whom Saul had married her (2Sa 3:15), and Abner conducted her to David, not doubting but that then he should be doubly welcome when he brought him a wife in one hand and a crown in the other. Her latter husband was loth to part with her, and followed her weeping (2Sa 3:16), but there was no remedy: he must thank himself; for when he took her he knew that another had a right to her. Usurpers must expect to resign. Let no man therefore set his heart on that to which he is not entitled. If any disagreement has separated husband and wife, as they expect the blessing of God let them be reconciled, and come together again; let all former quarrels be forgotten, and let them live together in love, according to God's holy ordinance.
IV. Abner uses his interest with the elders of Israel to bring them over to David, knowing that whichever way they went the common people would follow of course. Now that it serves his own turn he can plead in David's behalf that he was, 1. Israel's choice (2Sa 3:17): "You sought for him in times past to be king over you, when he had signalized himself in so many engagements with the Philistines and done you so much good service; no man can pretend to greater personal merit than David nor to less than Ish-bosheth. You have tried them both, Detur digniori—Give the crown to him that best deserves it. Let David be your king." 2. God's choice (2Sa 3:18): "The Lord hath spoken of David. Compare 2Sa 3:9. When God appointed Samuel to anoint him he did, in effect, promise that by his hand he would save Israel; for for that end he was made king. God having promised, by David's hand, to save Israel, it is both your duty, in compliance with God's will, and your interest, in order to your victories over your enemies, to submit to him; and it is the greatest folly in the world to oppose him." Who would have expected such reasonings as these out of Abner's mouth? But thus God will make the enemies of his people to know and own that he has loved them, Re 3:9. He particularly applied to the men of Benjamin, those of his own tribe, on whom he had the greatest influence, and whom he had drawn in to appear for the house of Saul. He was the man that had deceived them, and therefore he was concerned to undeceive them. Thus the multitude are as they are managed.
V. David concludes the treaty with Abner; and he did wisely and well therein; for, whatever induced Abner to it, it was a good work to put an end to the war, and to settle the Lord's anointed on the throne; and it was as lawful for David to make use of his agency as it is for a poor man to receive alms from a Pharisee, who gives it in pride and hypocrisy. Abner reported to David the sense of the people and the success of his communications with them, 2Sa 3:19. He came now, not as at first privately, but with a retinue of twenty men, and David entertained them with a feast (2Sa 3:20) in token of reconciliation and joy and as a pledge of the agreement between them: it was a feast upon a covenant, like that, Ge 26:30. If thy enemy hunger, feed him; but, if he submit, feast him. Abner, pleased with his entertainment, the prevention of his fall with Saul's house (which would have been inevitable if he had not taken this course), and much more with the prospect he had of preferment under David, undertakes in a little time to perfect the revolution, and to bring all Israel into obedience to David, 2Sa 3:21. He tells David he shall reign over all that his heart desired. He knew David's elevation took rise from God's appointment, yet he insinuates that it sprang from his own ambition and desire of rule; thus (as bad men often do) he measured that good man by himself. However, David and he parted very good friends, and the affair between them was well settled. Thus it behoves all who fear God and keep his commandments to avoid strife, even with the wicked, to live at peace with all men, and to show the world that they are children of the light.
22-39
Joab Murders Abner; David's Reflections on Abner's Murder (1048 BC)
約押謀殺押尼珥；大衛對押尼珥被殺的反思（主前1048年）
²² 大衛的僕人和約押出擊劫掠回來，帶了許多戰利品來。那時押尼珥不在希伯崙大衛那裏，因為大衛已經打發他走，他也平平安安地去了。
²³ 約押和跟隨他的全軍回來的時候，有人告訴約押說：「尼珥的兒子押尼珥來見王，王已經打發他走，他也平平安安地去了。」
²⁴ 約押去見王說：「你做的是甚麼事呢？押尼珥來見你，你為何打發他去，他就走遠了呢？」
²⁵ 你知道尼珥的兒子押尼珥來是要誘騙你，要知道你的出入和你一切所行的事。
²⁶ 約押從大衛那裏出來，就打發人去追押尼珥，從西拉井那裏將他帶回來，大衛卻不知道這事。
²⁷ 押尼珥回到希伯崙，約押假作要與他私下說話，引他到城門的甕洞裏，就在那裏刺透他的肚腹，他便死了。這是為他兄弟亞撒黑報血仇。
²⁸ 大衛聽見了，就說：「我和我的國在耶和華面前，對流尼珥兒子押尼珥血的罪，永遠無辜。
²⁹ 願這血債歸到約押頭上和他父的全家；願約押家永不斷絕患漏症的、長大痲瘋的、拄拐杖的、被刀殺死的、缺乏飲食的。」
³⁰ 這樣，約押和他兄弟亞比篩殺了押尼珥，是因為押尼珥在基遍爭戰時殺了他們的兄弟亞撒黑。
³¹ 大衛吩咐約押和跟隨他的眾民說：「你們當撕裂衣服，腰束麻布，在押尼珥棺前哀哭。」大衛王自己也跟在棺後。
³² 他們將押尼珥葬在希伯崙。王在押尼珥的墓旁放聲而哭，眾民也都哭了。
³³ 王為押尼珥舉哀，說：「押尼珥何竟像愚頑人死呢？」
³⁴ 你手未曾被捆綁，你腳未曾被加上鐐銬；你是像人倒在惡人面前那樣倒下的。於是眾民又為他哀哭。
³⁵ 日頭未落的時候，眾民來勸大衛吃飯，但大衛起誓說：「我若在日頭未落以前吃餅或別物，願神這樣待我，並且加重。」
³⁶ 眾民都看見並且喜悅；凡王所行的，眾民無不喜悅。
³⁷ 因為那日眾民和全以色列都知道，殺尼珥的兒子押尼珥並非出於王的意思。
³⁸ 王對臣僕說：「你們豈不知今日以色列中死了一個元帥和一個偉人麼？」
³⁹ 我雖然受膏為王，今日還是軟弱；這洗魯雅的兒子比我剛強。願耶和華照着惡人所行的惡報應他。
這裏記載了約押謀殺押尼珥的事，以及大衛對此事的深切憤恨。
I. 約押十分無禮地因大衛與押尼珥交涉而對他發難。押尼珥與大衛同在的時候，他恰巧外出辦事，正在追趕一隊人馬——或是非利士人，或是掃羅一黨的人；但他一回來，就聽說押尼珥剛走（2Sa 3:22,23），而且大衛與他之間有許多友善的事。他本有充分的理由相信大衛的謹慎，並默許他所採取的措施，因為知道大衛是個明智善良的人，凡事都在神的引導之下；然而他卻好像在以施波設的事上押尼珥所擁有的權勢一樣，當面責備大衛，責難他行事失策（2Sa 3:24,25）：*你做的是甚麼事呢？*彷彿大衛要為自己所作的向他交代：你為何打發他去，你本可以拿住他為囚的？他是來作探子的，必定會出賣你。我不知該更驚訝的是：約押竟厚顏無恥到對他的君王如此冒犯，還是大衛竟有足夠的耐心容忍。他實際上等於稱大衛為愚昧人——他告訴大衛明知押尼珥來是要欺騙他，卻仍信任他。我們找不到大衛給他的任何回答，這不是因為大衛懼怕他，像以施波設懼怕押尼珥那樣（2Sa 3:11），而是因為大衛輕看他，或是因為約押連等待回答的禮貌都沒有。
II. 他極其奸詐地派人把押尼珥追回來，又假藉私下會談的名義，親手殘忍地殺了他。他託大衛的名，假稱還有話要吩咐押尼珥，這從大衛卻不知道這事（2Sa 3:26）可以看出。押尼珥無意害人，也不疑有詐，便毫無防備地回到希伯崙；他見約押在城門口等他，就與他到一旁私下說話，竟忘記了自己當日殺亞撒黑時所說的話：我怎能面對你兄弟約押呢？（2Sa 2:22）。約押就在那裏謀殺了他（2Sa 3:27）。經文又暗示（2Sa 3:30）亞比篩也知情，從旁協助煽動，若有需要必會上前相助；因此他被列為同謀：約押和亞比篩殺了押尼珥，不過也許只有那洞察人心思意念的主才知道亞比篩在其中到底捲入多深。這裏，1. 可以肯定的是，耶和華是公義的。押尼珥懷着惡意、違背良心的責備來反對大衛。如今他又卑鄙地背棄以施波設、出賣了他，名義上是出於對神和以色列的敬重，實際上卻是出於驕傲、報復和不能受轄制。神因此不會使用如此惡劣的人——雖然大衛可以——來成就像以色列合一這樣的善工。為這樣的狂妄之徒所預備的審判已經齊備。但是，2. 同樣可以肯定的是，約押不義，他所作的是邪惡的。大衛是合神心意的人，卻不能在自己身邊——甚至在最信賴的職位上——找到與自己心意相同的人。許多賢明的君王和主人被迫任用惡人。(1.) 即便作這事的藉口也極不公義。押尼珥確實殺了他兄弟亞撒黑，約押和亞比篩假裝為他報血仇（2Sa 3:27,30）；但押尼珥是在公開的戰爭中殺了亞撒黑——在那場戰爭中誠然是押尼珥先下戰書，但約押自己也接受了挑戰，殺了押尼珥許多朋友。他也是在自衛中這樣做的，而且是在先給予公正警告（亞撒黑卻不肯聽）之後，他還是勉為其難地行的；約押卻在這裏在平安中流了戰爭的血（1Ki 2:5）。(2.) 我們有理由認為約押對押尼珥懷恨在心的根源使這事更為惡劣。約押如今是大衛軍隊的元帥；但押尼珥若歸順，作為年資更高的軍官、在戰事上更有經驗，可能會被排在約押前面。約押對此心存嫉妒，他寧可承擔流血的罪，也不願想到有競爭對手。(3.) 他是出爾反爾地行這事，假裝與他說和睦的話（De 27:24）。他若向他下戰書，尚算得像個軍人；但暗殺他，卻是惡棍和懦夫的行徑。他的口如奶油光滑，心卻懷着爭戰；他的言語比油柔和，卻是拔出來的刀（Ps 55:21）。他後來也是這樣卑鄙地殺了亞瑪撒（2Sa 20:9）。(4.) 作這事對大衛極其冒犯和傷害，因為約押知道大衛正與押尼珥談判。押尼珥此時正實際在為他主人效勞，所以約押刺押尼珥的肋旁，就是攻擊大衛自己。(5.) 這謀殺的嚴重性更因他是在城門口作的——明目張膽、毫不遮掩，如同不以為恥、也不知臉紅的人。城門口是審判之地，是眾人聚集之處，他在那裏行這事，就是公然藐視正義——既藐視官長公正的判決，也藐視群眾公正的憤慨——如同一個既不懼怕神、也不顧念人、自以為超乎一切管束之上的人。況且希伯崙是利未人的城邑，也是逃城。
III. 大衛把這可憎的惡行深放在心上，並以多種方式表達了他對此的深惡痛絕。
1. 他從押尼珥的血債中洗清了自己的手。為免有人懷疑約押曾從大衛那裏得到過甚麼暗中授意（何況約押又長久未受懲罰），他在這裏鄭重地向神起誓，聲明自己的無辜：我和我的國在耶和華面前永遠無辜（我的國無辜，是因為我無辜）（2Sa 3:28）。當壞事發生時，若能說自己與之無干，這是一種安慰。我們的手未曾流這血（De 21:7）。無論人怎樣責備或猜疑我們，我們的心不責備我們。
2. 他把這血債的咒詛臨到約押和他的家族（2Sa 3:29）：*願這血債歸到約押頭上。*願那血向他呼喊，願神的報應追隨他。願這罪孽因着某種遺傳的疾病臨到他的子子孫孫。懲罰遲延越久，當它來到時就讓它持續越久。願他的後裔蒙羞受辱，被漏症或痲瘋所玷污，以致被拒於社交之外；願他們淪為乞丐、瘸子，或遭橫死，好叫人說：這是約押的後裔。這暗示流人血的罪給家族帶來咒詛；人若不報仇，神必報仇，並將罪孽存留給子孫。但在我看來，大衛若果斷地懲罰兇手本人，比這樣激動地求神降罰於約押的後裔更為得體。
3. 他吩咐身邊所有人——甚至約押自己——為押尼珥的死哀悼（2Sa 3:31）：你們當撕裂衣服，在押尼珥棺前哀哭，就是在押尼珥的靈柩前，正如亞伯拉罕被說成在他死人面前哀哭一樣（Ge 23:2,3）。他又提出一個理由，說明他們當以真誠莊重的哀悼參加他的葬禮（2Sa 3:38），因為今日以色列中死了一個元帥和一個偉人。他與掃羅的姻親關係、他元帥的地位、他的影響力，以及他素來所立的許多大功，足以稱他為元帥和偉人。當大衛不能稱他為聖徒或善人時，對此他隻字不提，但凡真實的，雖然押尼珥曾是他的仇敵，他仍加以稱讚，稱他為元帥和偉人。「這樣的人在以色列中倒下了，而且是在今日——正當他行一生中最美善之事的日子，今日——正當他對公共和平與福祉可能大有貢獻、最不能缺少他的時候。」(1.) 當讓所有人都為之哀悼。死亡使一切人所面臨的謙卑變化，實堪哀悼，尤其是臨到君王和偉人的時候。哀哉！哀哉！（見 Re 18:10）那些在活人之地曾使強者畏懼的人，被死亡變得何等卑微、何等渺小！但我們尤其有義務為有用之人在其功用發揮之時、最被需要的時候倒下而哀悼。公眾的損失就是每個人的憂傷，因為每個人都與之有分。大衛這樣注意使有功之人的記念得着尊榮，為要激勵他人。(2.) 約押理當特別為之哀悼，他雖比任何人更沒有心，卻比任何人更有理由。他若能被帶領真心這樣行，便是為他殺押尼珥的罪悔改的表現。他若只是做樣子（這很可能），那也是加在他身上的一種補贖，是刑罰的暫且替代。他若還不能用自己的血來為這謀殺贖罪，就讓他用眼淚作點補償。約押如今既已達到目的，或許會毫不勉強地順從。如今押尼珥既已躺在棺上，他在其中有何排場都無所謂了。Sit divus, modo non sit vivus——讓他被封聖，只要他已死。
4. 大衛自己作為主喪者跟隨棺柩，又在墓旁作了喪禮悼詞。他跟隨棺柩（2Sa 3:31），又在墓旁哭泣（2Sa 3:32）。押尼珥雖曾是他的仇敵，日後也可能證明不是堅定的朋友，但因為他在戰場上英勇，又能在這關鍵時刻於公共議事中大有貢獻，一切前嫌都忘卻了，大衛成為他倒下的真心哀悼者。他在墓旁所說的話，叫在場所有人以為已哭盡哀情的人，又湧出新的淚水（2Sa 3:33,34）：押尼珥何竟像愚頑人死呢？(1.) 他是作一個為押尼珥被人愚弄而喪命感到痛惜的人來說話——像押尼珥這樣以謀略和勇氣著稱的大人物，竟被虛假的友善所欺哄，遭暗算而被殺，像愚頑人那樣死去。即使是最聰明剛強的人，也無法抵禦詭詐。押尼珥自以為是以色列大事的樞紐，自恃足以扭轉搖搖欲墜之國運的天平，滿腦子宏圖大計，卻看見他被卑鄙的競爭者愚弄，突然成為他野心和嫉妒的犧牲品——這一切玷污了一切榮耀的驕傲，應當使人對世俗的煊赫心灰意冷。你們不要倚靠君王（Ps 146:3,4）。所以我們當把那不能被人奪去的把握住。人可能失去生命和一切所珍視的，縱有全般的智慧、謹慎和正直也無法防止；但有的東西是賊不能挖透偷去的。從這裏我們看見，我們生命和安舒的持續，更當歸功於神的護理，而不是自己的精明。若不是神掌握了惡人的良心，軟弱無辜的人豈不很快成為強暴無情之人的獵物，最智慧的人也像愚頑人那樣死去麼！或者，(2.) 他是以一個誇口押尼珥並未愚弄自己、喪掉性命的人來說話：*押尼珥何竟像愚頑人死呢？不，他不是。他不是像罪犯、叛徒或重犯那樣，把性命交在公義手中被處決的；他的手未曾被捆綁，他的腳未曾被加上鐐銬，像罪犯那樣：押尼珥不是在義人面前、按判決倒下的；而是像一個人，一個無辜的人，在惡人——強盜和賊——面前倒下那樣，你也是如此倒下了。**押尼珥豈像拿八那樣死麼？*七十士譯本如此讀。拿八活着的時候如同自己、如同酒徒那樣死了；但押尼珥的遭遇，本可能是世上最智慧最善良之人的遭遇。押尼珥不像亞撒黑那樣丟棄性命——亞撒黑在受過公正警告之後，仍故意撲向槍尖；押尼珥乃是被突襲所害。當知像愚頑人那樣死是可悲的——那些以任何方式縮短自己年日的人是如此，那些對來世毫無預備的人更是如此。
5. 他整天禁食，直到夜間甚麼也不肯吃（2Sa 3:35）。那時極大哀傷者的習俗是暫時禁戒身體的享用，如 2Sa 1:12、1Sa 31:13 所記。那麼，把喪家變成宴樂之家，是何等的不相宜！大衛對押尼珥所表示的敬意，使百姓十分喜悅，也使他們確信他對這謀殺絲毫無涉（2Sa 3:36,37）。他竭力避免這嫌疑，免得約押的惡行使自己成為可憎，正如西緬和利未的惡行使雅各成為可憎一樣（Ge 34:30）。在這事上記着說：*凡王所行的，眾民無不喜悅。*這暗示，(1.) 王對他們的善意。他凡事設法討他們喜悅，又小心避免可能冒犯他們的事。(2.) 他們對他的好感。他們認為他所行的盡都妥當。這樣彼此樂意取悅、也容易滿足的心，必使各樣關係都舒適。
6. 他慨嘆自己不能安全地對兇手施行公義（2Sa 3:30）。他軟弱，他的國剛建立，稍一動搖就會傾覆。約押的家族勢力很大，又膽大妄為，如今與他們為敵可能後果堪虞。這些洗魯雅的兒子比他剛強，太大得律法也奈何不了；所以，雖然按照人、按照官長，殺人者的血當被流（Ge 9:6），大衛卻徒然佩劍，只能以個人身份滿足於將他們交在神的審判之下：*願耶和華照着惡人所行的惡報應他。*這實在是削弱：(1.) 大衛的偉大。他受膏為王，卻被自己的臣民所震懾，其中有些比他還剛強。當人空有權柄的名號、又要為之負責，使用時卻處處受掣肘，誰還會羨慕權柄呢？(2.) 大衛的善良。他本當盡自己的本分，把後果交託給神。Fiat justitia, ruat coelum——*縱使天塌下來，也要行公義。*若律法對約押得以暢行，也許以施波設、暗嫩等人的被殺就可以避免。饒恕約押是屬肉體的計謀和殘忍的憐憫。公義扶持寶座，永不動搖。但大衛給約押的不過是緩刑；他在臨終時把為押尼珥報血仇的事交託給所羅門（他因無需動刀兵，更能揮舞公義之劍）。罪惡追趕罪人，終必追上。大衛後來提拔了押尼珥的兒子雅西業（1Ch 27:21）。
英文原文
Joab Murders Abner; David's Reflections on Abner's Murder (1048 BC)
²² And, behold, the servants of David and Joab came from pursuing a troop, and brought in a great spoil with them: but Abner was not with David in Hebron; for he had sent him away, and he was gone in peace.
²³ When Joab and all the host that was with him were come, they told Joab, saying, Abner the son of Ner came to the king, and he hath sent him away, and he is gone in peace.
²⁴ Then Joab came to the king, and said, What hast thou done? behold, Abner came unto thee; why is it that thou hast sent him away, and he is quite gone?
²⁵ Thou knowest Abner the son of Ner, that he came to deceive thee, and to know thy going out and thy coming in, and to know all that thou doest.
²⁶ And when Joab was come out from David, he sent messengers after Abner, which brought him again from the well of Sirah: but David knew it not.
²⁷ And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, that he died, for the blood of Asahel his brother.
²⁸ And afterward when David heard it, he said, I and my kingdom are guiltless before the LORD for ever from the blood of Abner the son of Ner:
²⁹ Let it rest on the head of Joab, and on all his father's house; and let there not fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth on the sword, or that lacketh bread.
³⁰ So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.
³¹ And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier.
³² And they buried Abner in Hebron: and the king lifted up his voice, and wept at the grave of Abner; and all the people wept.
³³ And the king lamented over Abner, and said, Died Abner as a fool dieth?
³⁴ Thy hands were not bound, nor thy feet put into fetters: as a man falleth before wicked men, so fellest thou. And all the people wept again over him.
³⁵ And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or ought else, till the sun be down.
³⁶ And all the people took notice of it, and it pleased them: as whatsoever the king did pleased all the people.
³⁷ For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
³⁸ And the king said unto his servants, Know ye not that there is a prince and a great man fallen this day in Israel?
³⁹ And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD shall reward the doer of evil according to his wickedness.
We have here an account of the murder of Abner by Joab, and David's deep resentment of it.
I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service when Abner was with David, pursuing a troop, either of Philistines or of Saul's party; but, upon his return, he was informed that Abner was just gone (2Sa 3:22,23), and that a great many kind things had passed between David and him. He had all the reason in the world to be satisfied of David's prudence and to acquiesce in the measures he took, knowing him to be a wise and good man himself and under a divine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bosheth's, he chides David, and reproaches him to his face as impolitic (2Sa 3:24,25): What hast thou done? As if David were accountable to him for what he did: "Why hast thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more that Joab had impudence enough to give such an affront to his prince or that David had patience enough to take it. He does, in effect, call David a fool when he tells him he knew Abner came to deceive him and yet he trusted him. We find no answer that David gave him, not because he feared him, as Ish-bosheth did Abner (2Sa 3:11), but because he despised him, or because Joab had not so much good manners as to stay for an answer.
II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some further instructions, is intimated in that, but David knew it not, 2Sa 3:26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and, when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said when he slew Asahel, How shall I hold up my face to Joab thy brother? (2Sa 2:22), and there Joab murdered him (2Sa 3:27), and it is intimated (2Sa 3:30) that Abishai was privy to the design, and was aiding and abetting, and would have come in to his brother's assistance if there had been occasion; he is therefore charged as an accessary: Joab and Abishai slew Abner, though perhaps he only knew it who is privy to the thoughts and intents of men's hearts. Now in this, 1. It is certain that the Lord was righteous. Abner had maliciously, and against the convictions of his conscience, opposed David. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really from a principle of pride, and revenge, and impatience of control. God will not therefore use so bad a man, though David might, in so good a work as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But, 2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's own heart, but could not have those about him, no, not in places of the greatest trust, after his own heart. Many a good prince, and a good master, has been forced to employ bad men. (1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood (2Sa 3:27,30); but Abner slew Asahel in an open war, wherein Abner indeed had given the challenge, but Joab himself had accepted it and had slain many of Abner's friends. He did it likewise in his own defence, and not till he had given him fair warning (which he would not take), and he did it with reluctancy; but Joab here shed the blood of war in peace, 1Ki 2:5. (2.) That which we have reason to think was at the bottom of Joab's enmity to Abner made it much worse. Joab was now general of David's forces; but, if Abner should come into his interest, he would possibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood than the thoughts of a rival. (3.) He did it treacherously, and under pretence of speaking peaceably to him, De 27:24. Had he challenged him, he would have done like a soldier; but to assassinate him was done villainously and like a coward. His words were softer than oil, yet were they drawn swords, Ps 55:21. Thus he basely slew Amasa, 2Sa 20:9. (4.) The doing of it was a great affront and injury to David, who was now in treaty with Abner, as Joab knew. Abner was now actually in his master's service, so that, through his side, he struck at David himself. (5.) It was a great aggravation of the murder that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the place of judgment and the place of concourse, to that he did it in defiance of justice, both the just sentence of the magistrates and the just resentment of the crowd, as one that neither feared God nor regarded men, but thought himself above all control: and Hebron was a Levites' city and a city of refuge.
III. David laid deeply to heart and in many ways expressed his detestation of this execrable villany.
1. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did (and the rather because he went so long unpunished), he here solemnly appeals to God concerning his innocency: I and my kingdom are guiltless (and my kingdom is so because I am so) before the Lord for ever, 2Sa 3:28. It is a comfort to be able to say, when any bad thing is done, that we had no hand in it. We have not shed this blood, De 21:7. However we may be censured or suspected, our hearts shall not reproach us.
2. He entailed the curse for it upon Joab and his family (2Sa 3:29): "Let it rest on the head of Joab. Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race." This intimates that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But methinks a resolute punishment of the murderer himself would better have become David than this passionate imprecation of God's judgments upon his posterity.
3. He called upon all about him, even Joab himself, to lament the death of Abner (2Sa 3:31): Rend your clothes and mourn before Abner, that is, before the hearse of Abner, as Abraham is said to mourn before his dead (Ge 23:2,3), and he gives a reason why they should attend his funeral with sincere and solemn mourning (2Sa 3:38), because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him a prince and a great man. When he could not call him a saint or a good man, he said nothing of that, but what was true he gave him the praise of, though he had been his enemy, that he was a prince and a great man. "Such a man has fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare and could so ill be spared." (1.) Let them all lament it. The humbling change death puts all men under is to be lamented, especially as affecting princes and great men. Alas! alas! (see Re 18:10) how mean, how little, are those made by death who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others. (2.) Let Joab, in a particular manner, lament it, which he has less heart but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate the murder with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp he lies. Sit divus, modo non sit vivus—Let him be canonized, so that he be but killed.
4. David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier (2Sa 3:31) and wept at the grave, 2Sa 3:32. Though Abner had been his enemy, and might possibly have proved no very firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. What he said over the grave fetched fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full (2Sa 3:33,34): Died Abner as a fool dieth? (1.) He speaks as one vexed that Abner was fooled out of his life, that so great a man as he, so famed for conduct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as himself to be able to turn the scale of a trembling government, his head full of great projects and great prospects, to see him made a fool of by a base rival, and falling on a sudden a sacrifice to his ambition and jealousy—this stains the pride of all glory, and should put one out of conceit with worldly grandeur. Put not your trust in princes, Ps 146:3,4. And let us therefore make that sure which we cannot be fooled out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence than to our own prudence for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless and the wisest die as fools! Or, (2.) He speaks as one boasting that Abner did not fool himself out of his life: "Died Abner as a fool dies? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, nor his feet fettered, as those of malefactors are: Abner falls not before just men, by a judicial sentence; but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as Nabal died? so the LXX. reads it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the spear, after fair warning, but he was struck by surprise. Note, It is a sad thing to die like a fool, as those do that in any way shorten their own days, and much more those that make no provision for another world.
5. He fasted all that day, and would by no means be persuaded to eat any thing till night, 2Sa 3:35. It was then the custom of great mourners to refrain for the time from bodily refreshments, as 2Sa 1:12, 1Sa 31:13. How incongruous is it then to turn the house of mourning into a house of feasting! This respect which David paid to Abner was very pleasing to the people and satisfied them that he was not, in the least, accessory to the murder (2Sa 3:36,37), of which he was solicitous to avoid the suspicion, lest Joab's villany should make him odious, as that of Simeon and Levi did Jacob, Ge 34:30. On this occasion it is said, Whatever the king did pleased all the people. This intimates, (1.) His good affection to them. He studied to please them in every thing and carefully avoided what might be disobliging. (2.) Their good opinion of him. They thought every thing he did well done. Such a mutual willingness to please, and easiness to be pleased, will make every relation comfortable.
6. He bewailed it that he could not with safety do justice on the murderers, 2Sa 3:30. He was weak, his kingdom was newly planted, and a little shake would overthrow it. Joab's family had a great interest, were bold and daring, and to make them his enemies now might be of bad consequence. These sons of Zeruiah were too hard for him, too big for the law to take hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed (Ge 9:6), David bears the sword in vain, and contents himself, as a private person, to leave them to the judgment of God: The Lord shall reward the doer of evil according to his wickedness. Now this is a diminution, (1.) To David's greatness. He is anointed king, and yet is kept in awe by his own subjects, and some of them are too hard for him. Who would be fond of power when a man may have the name of it, and must be accountable for it, and yet be hampered in the use of it? (2.) To David's goodness. He ought to have done his duty, and trusted God with the issue. Fiat justitia, ruat coelum—Let justice be done, though the heavens should fall asunder. If the law had had its course against Joab, perhaps the murder of Ishbosheth, Amnon, and others, would have been prevented. It was carnal policy and cruel pity that spared Joab. Righteousness supports the throne and will never shake it. Yet it was only a reprieve that David gave to Joab; on his death-bed he left it to Solomon (who could the better wield the sword of justice because he had no occasion to draw the sword of war) to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last. David preferred Abner's son Jaasiel, 1Ch 27:21.
約押與押尼珥的那場交鋒，並未了結掃羅家與大衛家之間的爭端；但這爭端在本章正逐步走向終局。這裏記著：I. 大衛勢力的漸次增進（撒下3:1）。II. 他家室的建立（撒下3:2-5）。III. 押尼珥與伊施波設的決裂，以及他與大衛的盟約（撒下3:6-12）。IV. 談判前提的議定（撒下3:13-16）。V. 押尼珥要將以色列引歸大衛的承諾與行動（撒下3:17-21）。VI. 押尼珥正推進此事之際，被約押詭詐地謀害（撒下3:22-27）。VII. 大衛為押尼珥之死所發的極大憂愁與哀痛（撒下3:28-39）。