This week,
we shall continue the study of I Chronicles of the Old Testament.
This chapter appears to sum up the victories of David over the surrounding enemies of Israel, likely during his entire reign, and chapter 19 would recount his battles with the Ammonites and their allies the Syrians.
(1) If you have access to a biblical map of David’s reign, it would be helpful for you to attempt to locate the Philistine and other territories like Moab, Zobah, Aram, Edom, plus lands of other enemies of David like the Amalekites and Ammonites. In terms of direction, what areas around Israel had David gained victory over and subjected to his control?
(2) Which of the enemies that David defeated had the greatest number of casualties?
(3) Which of the enemies that David defeated were best equipped?
(4) What was David’s strategy in securing continuous control over some of the enemies? (vv. 6, 13)
(5) What is the point the biblical author tries to make by reporting to us the geographical extent of David’s conquest, the size of the army he captured or defeated, and the plunder that he took?
(6) In spite of David’s great success, what does the biblical author attribute his success to? (vv. 6, 13) Why is it mentioned twice in this short chapter?
(7) What did David do with many of the articles of silver, gold and bronze that he captured or was given as gifts from the surrounding nations? What could he have done with these valuables?
(8) What did his action (of dedicating these articles to the Lord) show?
(9) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀舊約歷代志上。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這一章似乎把大衛一生的戰事作個總論；跟著第19章就提到與亞捫人和亞蘭人的戰事：
(1) 如果你所用的聖經底頁印有地圖的話，請翻到大衛時代的版圖，看看大衛征服的地域，包括：非利士、摩押、洗巴(敍利亞) 、亞蘭、以東、亞瑪力、亞捫等地。這些地域位於以色列地之東、南、西或北呢？
(2) 被大衛所擊敗的敵人中，被殺最多的是什麼人？
(3) 被大衛戰勝的敵人中，配備優良的包括什麼？
(4) 大衛為鞏固征服之地，作出什麼策略？(如18:6, 13)
(5) 聖經這樣描寫大衛所征服的領土、所勝過的敵勢之強大和所擄掠的財寶，用意何在？
(6) 大衛爭戰如此成功，聖經兩次提到他成功的因素是什麼？(8:6, 13)
(7) 大衛怎樣處理所擄掠或進貢給他的財寶？
(8) 他本可以怎樣處理這些財寶呢？
(9) 他這樣把財寶「獻給耶和華」表明了什麼？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The Lord gave David victory wherever he went. David reigned over all Israel, doing what is just and right for all his people.” (1 Chr. 18:13-14)
Ever since the delivery of the people out of their bondage in Egypt, it had been God’s desire that Israel would be a kingdom of priests and a holy nation (Exod. 19:6). After many years of tolerating the waywardness and idol worship of the people, the Lord eventually found a king after His own heart who would reign over His people in justice and righteousness, so that He could honor His promise to give His people an undisturbed home, free from the oppression of wicked people and rest from all their enemies (1 Chr. 17:9-10; 2 Sam. 7:10-11).
No matter how short this period of just and righteous reign under David was, it must have been a great delight to the Lord, because finally Israel, though under a monarchy in structure, was really under theocracy in essence.
While “David reigned over all Israel, doing what was just and right for all his people” (18:14), “The Lord gave David victory wherever he went” (18:13). As chapter 18 of 1 Chronicles details the great victories of David, where he basically defeated and subdued enemies to the south, west, north and east, it is a clear echo of Psalm 33 in that, “Blessed is the nation whose God is the Lord, the people He chose for His inheritance” (Ps. 33:12). It was true then, it is still true today!
「大衛無論往哪裡去，耶和華都使他得勝。大衛作以色列眾人的王，又向眾民秉公行義。」(代上18:13-14)
自從神把以色列人從埃及為奴之地釋放出來後，祂一直盼望以色列能成為祭司的國度、聖潔的子民(出19:6) 。經過多年忍受以色列的叛逆和偶像的敬拜，神終於在大衛身上找到一個合祂心意的王，秉公行義的治理百姓。也因這緣故，祂能按所應許的為他們「選定一個地方，栽培他們，使他們住自己的地方，不再遷移；兇惡之子，也不像從前擾害他們，並不像……命士師治理…..以色列的時候一樣……必使你安靖，不被一切仇敵擾亂」(代上17:9-10；撒下7:10-11) 。
大衛統治以色列的時間不算太長。他在這短短四十年的統治，一定使神非常的喜悅；因為以色列在政制上雖是君主制度，實質上是活出了神治的社會。
故此這第18章就說：「大衛作以色列眾人的王，又向眾民秉公行義」(18:14) ，換來的是：「大衛無論往哪裡去，耶和華都使他得勝」(18:6, 13) 。這是見證詩篇33:12所說的：「以耶和華為神的，那國是有福的！」
昔日如是、今日也如是！
(1) When God promised David rest from all his enemies (2 Sam. 7:11), it obviously does not mean that he would not have enemies, but that he would prevail over his enemies. This chapter shows us the reality of God’s promise in this respect. How then may you apply this truth in your life about being able to “rest” in the Lord?
(2) Ammonites were a traditional enemy of Israel (see 1 Sam. 11). Why would David wish to show kindness to the son of a former enemy? How unusual was such an act by a king?
(3) How was his kind gesture received? Should it be a surprise? Why or why not?
(4) What do you think was the intention behind the advice of the Ammonite nobles to their king?
(5) If the Ammonites knew that they were no match for the army of David, why then would they insult David’s messengers?
(6) How many mercenaries had the Ammonites hired? (Refer also to your own count of the size of David’s army in the answer to question 12 of the Scriptural Reflection for 1 Chronicles 12:1-40, Year 5 Week 15 Day 105.)
a. What then, in your opinion, would be the deciding factor in the outcome of the battle?
b. What strategy did Joab employ? (vv. 10-11)
c. How does Joab’s attitude in battle define his faith in God? (v. 13)
d. Did the Arameans give up upon Joab’s victory?
e. What was the eventual outcome of the second battle?
(7) What did this battle mean to the neighboring nations?
(8) What did this battle mean to David?
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 神確應許給大衛「安靖、不被一切仇敵擾亂」(撒下7:11) 。這當然不是說，大衛從此就沒有仇敵的入侵，乃是說他總能勝敵。這一章就給我們看到這應許的真實。這樣看來，你對能在神面前得「安靖」(或譯作安息/rest) 有什麼領會？
(2) 為何大衛欲厚待哈嫩，這位以前敵人的兒子？(參撒上11) 此舉與別國的王有何特別之處？
(3) 他這厚待之舉是否被接納？他應否感到意外？為什麼？
(4) 亞捫領袖們對王說話的背後可有什麼用意？
(5) 他們其實應該知道自己並不是大衛的對手，為何竟敢羞辱大衛的使者？
(6) 亞捫人一共召來多少僱傭兵？
(7) 大衛立國時已有多少兵? (參你在第105天經文默想問題12的答案)
a. 你認為這次戰事勝敗的關鍵在乎什麼？
b. 這是否說大衛的大軍就不用動用策略嗎？
c. 約押的態度如何顯出他對神的倚靠？(19:13)
d. 亞蘭人是否就知難而退？
e. 第二次戰役的結果是怎樣？
(8) 你認為這次的戰役對鄰邦有什麼影響？
(9) 對大衛和以色列人又有什麼重要性？
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Be strong and let us fight bravely, for our people and the cities of our God. The Lord will do what is good in His sight.” (1 Chr. 19:13)
Joab was certainly far from a
godly example to us and his brutality had caused David to caution his son
against him in his last words (1 Ki. 2:5-6). However, his long association with David appeared to have influenced his
faith in God, and it was beautifully depicted in his “strategy” in the battle
against the Ammonites and their mercenaries in the following ways:
- In spite of the formidable size of their well-equipped enemies (with at least 32,000 chariots and charioteers, not counting foot soldiers), he encouraged his people to be strong and fight bravely (v. 13).
- But he added that the goal of their fighting was not only for their own people, but for “the cities of God” (v. 13)—This meant that he understood that the name of God was at stake in this battle.
- As much as his army was surrounded (in front and behind) and that he devised the best plan he could think of (to select “some of the best troops in Israel and deploy[] them against the Arameans”—the stronger of the two camps of the enemy), his ultimate strategy was to put their lives into the hand of God—“The Lord will do what is good in His sight” (v. 13).
Indeed, in all battles in life, we still need to use the best of our wisdom, resources and effort, but we do not depend on any of these, but on God and God alone.
「我們都當剛強，為本國的民和神的城邑作大丈夫，願耶和華憑他的意旨而行。」(代上19:13)
約押固非敬虔之輩，他兇狠成性到一個地步，大衛在臨終時，吩咐兒子所羅門要處理他（王上2:5-6）。但是，似乎因他長期跟隨大衛出入，不多不少受大衛敬畏神的生命所影響，以致在這次與亞捫人和他們的僱佣兵（亞蘭人）的爭戰上顯出他對神的信靠、信服：
- 雖然是面對強大、配備優良的敵人（至少有32,000輛戰車，尚不計步兵），他仍勉勵自己的戰士“當剛強，作大丈夫” （19:13）；
- 他更提醒他們爭戰不但是為“本國的民” ，更是為“神的城邑” （19:13）；
- 當被敵人前後圍攻時，他不但智慧地把自己最精良的軍兵去抵擋最強的敵人—亞蘭軍，至終他完全把他們的爭戰，連同性命交托在神的手中說：“願耶和華憑他的意旨而行。”(19:13)
是的，在人生的爭戰中，我們需要運用神給予我們的智慧，也需盡力而為；至終，我們不是倚靠這些，乃是單單的倚靠神，把結果全放在主的手中。
20:1-3—War with the Ammonites
(1) While the previous battle saw the active involvement of David, why does the Bible point out that he remained in Jerusalem during such a time “when kings go off to war” (20:1)?
(2) Take a look at the account in 2 Samuel 11:1ff to see what the result was of David’s having too much time in his hand?
(3) While the Chronicler has abridged the whole event of the taking of Rabbah, it is helpful to compare this account with the more detailed account in 2 Samuel 12:26-31, paying particular attention to 2 Samuel 12:26-28:
a. Why did Joab send a rather rude message to David in the battle against the Ammonites?
b. Joab must have known about the affair David had with Bathsheba because he was asked by David to have Uriah killed (2 Sam. 11:14-15). What did Joab now think of his king, David?
c. How great was this victory over the Ammonites?
d. Given the sins of David committed preceding this battle with the Ammonites, do you think this great accomplishment by David all of a sudden sounded quite hollow? Why or why not?
e. Why do you think the Chronicler chose to skip over the sins committed by David of 2 Samuel 11? (It is quite obvious that his immediate audience all knew about David’s affair with Bathsheba.)
20:4-8—War with the Philistines—These battles appear to be a collection of battles between the four descendants of Rapha (i.e. Rephaites) in Gath and David, and they were presumably known for their gigantic stature:
(4) Who was Sibbecai? (see 1 Chr. 11:29) What was the impact of his killing of Sippai? (v. 4)
(5) Who was Elhanan? (see 1 Chr. 11:26) What made this particular killing of Lahmi so special? (v. 5)
(6) Who was Jonathan? (v. 7; see also 1 Sam. 16:9—Shimea is a variation of Shammah)
(7) What was the common theme of these three accounts?
(8) What does the Biblical author intend to tell us?
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
20:1-3—與亞捫人的爭戰
(1) 上一章給我們看到大衛親自統帥出戰，在此為何聖經特別指出當“列王出戰的時候”，“大衛仍住在（即留在）耶路撒冷”？(20:1)
(2) 請翻閱撒母耳記下11:1FF，看看大衛仍留在耶路撒冷的結果。
(3) 歷代志上只簡述攻取拉巴的戰役。請翻閱撒母耳記下12:26-31較詳細的記載：
a. 為何約押打發使者向王說出極無禮的話？
b. 約押當然曉得大衛所行的惡，因為大衛吩咐約押去借敵人的刀來殺死烏利亞：你認為約押如今怎樣看大衛？
c. 這戰爭最後的結果怎樣？
d. 雖然得了大勝，功勞亦歸大衛；但這事件背後的罪是否叫這勝利大大失色呢？為什麼？
e. 為何歷代志的作者完全不提及這在大衛生命中極重要、極可怕的事蹟？
20:4-8—與非利士人的爭戰—這裡相信是與非利士的“偉人”(即Rephaites) 幾次戰事的補充性記載。
(4) 誰是這勇士西比該(參11:29)？這次的勝利帶來什麼後果？
(5) 誰是這勇士伊勒哈難(參11:26)？這爭戰有什麼特別之處？
(6) 誰是這勇士約拿單？(20:7; 參撒上16:9—沙瑪即示米亞)
(7) 以上三個事蹟共通之處是什麼？
(8) 聖經要我們得到什麼的信息？
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In the spring at the time when kings go off to war…but David remained in Jerusalem.” (1 Chr. 20:1)
Although the Chronicler chooses not to highlight the sins of David in having an affair with Bathsheba and murdering her husband Uriah (2 Sam. 11), he still chooses to highlight the fact that while the nation was threatened by attacks from neighboring kings, David chose to remain in Jerusalem instead (20:1). This obviously highlights the fact that with all the successes David had achieved, and as much as he knew that God was the one who had given him all his successes, he had lost a sense of mission, and thought that he did not need to engage in leading his people in any warfare. The results were most tragic: He not only slipped into the sins of adultery and murder, he lost the respect of his general, Joab, who mocked his complacency by saying, “I have fought against Rabbah and taken its water supply. Now muster the rest of the troops and besiege the city and capture it. Otherwise I will take the city and it will be named after me” (2 Sam. 12:27-28).
Obviously, the relationship between David and Joab had never been good, yet when Joab committed the cold-blooded murder of Abner (2 Sam. 3:22ff) and later Amasa (2 Sam. 20:8ff), David could not bring him to judgement, partly because of his fear of Joab’s influence over his troops (2 Sam. 3:39), partly because he was the one who master-minded the murder of Uriah through Joab. Indeed, his own sins of adultery and murder had effectively robbed him of the kingly office in administering justice in the nation—a grave reminder to all Christian leaders that there are sins that we cannot afford to commit, or else, we will be robbed of our office in ministering to the church of God.
「過了一年，到列王出戰的時候……大衛仍住在耶路撒冷。」(代上20:1)
雖然歷代志的作者選擇不再次提大衛與拔示巴所犯的姦淫，和謀殺她丈夫烏利亞的罪（撒下11），他卻仍指出，在列王出戰的時候—這包括了亞捫人與以色列人的衝突— “大衛仍住（即留在）在耶路撒冷”(20:1) 。這是指出，大衛在極成功之餘，雖然深知他一切的成就全是神所賜給的，他卻漸漸的失卻“使命感” ，以為不用親自統兵，帶領百姓作戰了，結果帶來了極可怕的後果。撒母耳記下11章告訴我們，他因閒懶之故，陷入了姦淫和謀殺的罪中；同時也失去了軍帥約押的尊重。約押派使者帶譏諷的對大衛說：“我攻打拉巴，取其水城。現在你要聚集其餘的軍兵來，安營圍攻這城。恐怕我取了這城，人就以我的名叫這城。” ( 撒下12:27-28)
當然，大衛與約押的關係一向是惡劣的。不論是在約押冷血刺殺押尼珥（撒下3:22ff），或是後期同樣刺殺亞瑪撒（撒下20:8ff）的事上，大衛也不敢秉公行義的處理他。一方面，他害怕約押的勢力（撒下3:39）；另一方面，因他是藉約押而借刀殺烏利亞的，他那有資格去處理約押呢！大衛就因為自己所犯的姦淫和謀殺罪，以致先去了他身為君王本有的秉公行義的權柄。
神家的領袖當以此為鑑戒—有些罪是我們不能犯的，否則我們便失去在神家事奉的權柄了！
(1) The Chronicler says that this census was taken by David because, “Satan rose up against Israel and incited David” to do so (21:1) and yet 2 Samuel 24:1 says that it was the Lord who incited David to do so because His anger “burnt against Israel”.
a. How can you reconcile the two apparently differing accounts? (Can the incident in Job 1 provide an explanation?)
b. If the Lord’s anger had already burnt against Israel before this incident, what might be the cause? What purpose did this census serve then?
(2) Joab obviously saw through the evil motive of David:
a. From the words of Joab, what was the reason for David taking such a census?
b. Why did Joab, a ruthless warrior himself, see that he must confront David?
(3) In spite of the advice of Joab (and the army commanders, according to 2 Sam. 24:4), why did David still insist on the carrying out of his order?
(4) 2 Samuel 24:8 tells us that the census covering the entire area basically from the southern tip to the northern end of the kingdom, had taken a full 9 months and 20 days:
a. How large was the army that David could mobilize in case of war? (v. 5)
b. Why was David’s conscience not stricken when confronted by Joab? Why was his conscience stricken only now?
(5) Why did David consider his action a great sin?
(6) Was it? Why or why not?
(7) Taking a census of the army is only a prudent thing to do for any nation, especially in war time. Why then was David’s action such a serious offense to the Lord? (see the law governing the conducting of a census in Exod. 30:11-16)
(8) Now that David had shown his remorse and repented, why did the Lord still choose to inflict punishment on him? Has God not forgiven him then?
(9) God gave three options of punishment for David to choose:
a. Why did God give him options?
b. Which option did David choose and why?
c. Which option would you have chosen and why?
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 這次數點兵力，歷代志說是出於「撒但的攻擊」；撒母耳記下24:1則說是 「耶和華向以色列發怒所激動的」：
a. 你可以怎樣調解這兩處似乎甚為衝突的講法？（約伯記第一章所載的事蹟能否給我們一些提示？）
b. 既然在此之前，神已向「以色列發怒」，原因可能是什麼？這次因數點兵力帶來的後果有什麼特別的作用？
(2) 約押顯然看穿了大衛的用心：
a. 從約押所言，大衛數點人數的動機是什麼？
b. 為何約押這殘暴成性的人會這樣直諫他的君主？
(3) 為何在約押和眾軍長(參撒下24:4)齊聲勸導之下，這原是敬畏神的君王仍不聽？
(4) 撒母耳記下24:8告訴我們大衛統治之地域，由南至北極其廣闊，結果需用9個月零20天才完成這數點的工作:
a. 結果，大衛知道自己的軍力有多少？
b. 為何大衛的良心在約押提醒他時不受責備，現在才感到自責？
(5) 為何大衛看這數點軍力的事為大罪？
(6) 你認為這確屬大罪嗎？為什麼？
(7) 數點軍力本是一般國家正常和明智之慣例，為何對大衛而言，卻是干犯神的大惡？(亦參出30:11-16對數點人數的定例)
(8) 大衛既然知罪後悔，為何神仍要降禍？
(9) 神給大衛三個選擇：
a. 為何神給他選擇？
b. 大衛揀選那一個災？為什麼？
c. 你會揀選那一個？為什麼？
(10) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“The king’s word, however, overruled Joab...” (1 Chr. 21:4)
Israel did not have a large full-time army under David; the fighting men were only called upon when a war broke out. As a result, David did not have a clue as to the exact number of fighting men he could muster should a major war happen. So it is only prudent for any ruler or government to ascertain in advance the size of the army. In David’s case, he also wished to ascertain where the strength of his army laid, except that he was not just any ruler. He was a king anointed by God to rule over His people; as a result, according to his own words to Goliath, “it is not by sword or spear that the Lord saves; for the battle is the Lord’s” (1 Sam. 17:47). To number his fighting men could only be both a matter of pride and a sign of not trusting in the Lord, but in the strength of men.
David’s pride was further displayed in not listening to the advice of Joab. Spiritually speaking, Joab was certainly no saint and so David did not respect him, especially when it came to things spiritual. If it were Gad who came to rebuke him in the first place, David might have listened, but his pride prevented him from listening to a man like Joab.
It is indeed hard for a person in a high position to accept rebuke, but thankfully David did have a conscience that could be awakened, although the resulting calamity proved to be very disastrous, the loss of 70,000 lives. The warning in Proverbs 16:18 is something we all need to take seriously, “Pride goes before destruction, a haughty spirit before a fall.”
「但王的命令勝過約押。」(代上21:4)
大衛當時是沒有龎大的全職正規軍的。一般能持刀打仗的，都是在戰爭爆發時徵召的。故此，大衛不知道若要爭戰，，他實際的軍力有多少。一般的君王都按時按候來數點軍力，這是智慧之舉；古今如是。大衛更需要知道他的軍力之強弱所在。可是他卻不是一般的君王，以色列也不是一般的國家。以色列是神的子民、大衛是被膏立代神管理祂的百姓的。故此，由開始被神膏立，大衛是明白到：「耶和華使人得勝，不是用刀用槍，因為爭戰的勝敗全在乎耶和華」(撒上17:47) 。所以，現在他要數點人數肯定是出於驕傲，也顯示他把信心放在人的身上，而不是單單信靠神了。
大衛驕傲的心更在不肯聽從約押的勸戒這事上顯出來。對，按屬靈的角度來看，這殘暴的約押是不值得大衛尊重的。嘿！現在你竟以神的名來勸戒我？！若這時出言勸戒大衛的是先知迦得，或許大衛會聽勸。但他的驕傲叫他輕看約押的話。
是的，要在位掌權的接受別人的責備是不容易的。可幸，大衛始終是敬畏神的。在數點人數後，他就被良心所責備，不過這卻叫七萬個以色列人遇難。箴言說得對：“驕傲在敗壞以先，狂心在跌倒之前。” （箴16:18）
(1) How many men were killed in Israel? What had it done to the army of David?
(2) Why did the Lord stop the angel from further killing of the Israelites?
(3) What does this tell you about the Lord? (see David’s view of the Lord in v. 13)
(4) Do you think the angel had already carried out the killing for three full days? Why or why not?
(5) In an effort to save his people from such a calamity, what did David do? Would you have said the same to the Lord? (v. 17)
(6) Why didn’t David say so earlier?
(7) Why didn’t the Lord simply forgive David and stop the plague, but instead He asked David to offer a sacrifice?
(8) Why did David insist on paying Araunah for the threshing floor and the oxen:
a. Would the Lord not have accepted his sacrifice?
b. What did he mean by “I will not sacrifice to the Lord my God burnt offering that cost me nothing”? How does this define what a “sacrifice” should be?
(9) What is the main message to you today, and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 瘟疫結果殺死多少人？這對數點兵力帶來什麼諷刺？
(2) 為何神吩咐天使停手？
(3) 這叫我們對神有什麼認識？這與大衛對神的認識相符嗎？(見21:13及下註)
(4) 你認為天使用盡了所定的三日嗎？為什麼？
(5) 大衛看見滅民的天使時，為要救百姓，他對神作什麼請求？你會這樣作嗎？為什麼？
(6) 為何大衛不一早如此求？(21:17)
(7) 為何神不簡單的赦免大衛，而要他築壇獻祭呢？
(8) 為何大衛堅持要按價值給亞珥楠買禾場及牛？
a. 既獻上流血的祭牲，豈不就可以贖罪嗎？
b. 他說：「我不用白得之物作燔祭」是什麼意思？這句話怎樣給「奉獻/sacrifice」下定義？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：神的後悔與人的後悔不同：神是早知結果的後悔，人卻是看到結果才知後悔。故此撒母耳指出神逈非世人，決不(像人那樣的) 後悔(撒上15:29) 。或許，像大部份的英文譯本，把神的「後悔」譯為「哀傷/grieved」更好。
“Let me fall into the hands of the Lord, for His mercy is great; but do not let me fall into human hands.” (1 Chr. 21:13)
David knew his numbering the fighting men in his nation was a great sin, because he followed the practice of the kings of his neighboring nations. On the one hand, it was certainly a sign of pride, desiring to take satisfaction in flaunting the huge size of his army, a total of 1.1 million fighting men in all (v. 5). On the other hand, it was a blatant act of rejection of the Lord as the true king of Israel. If he put his trust in the size of his army, he did not have to trust in the Lord. It took this otherwise godly king nine months and twenty days to come to be “conscience-stricken” (2 Sam. 24:8, 10). At least, he came to repentance before the prophet Gad was sent to declare to him the punishment. So, his repentance had nothing to do with the severe punishment that followed.
It is interesting to note that the Lord gave him three options to choose from: three years of famine, three months of fleeing from the enemies or three days of plague. Well, he had experienced three years of famine already (2 Sam. 21). Although we have no idea how many people had died in those three years, the number must have been significant, and it was only natural that those who died from famine first were the children and the aged. David had already spent a good part of his life fleeing from his enemies; not only was he tired of fleeing, he knew first-handed how painful that experience was and the shame that had been brought to the glory of the Lord. As much as a plague was equally horrific, at least it would only be for three days, and as David put it, he would rather fall into the hands of the Lord—that is what a natural disaster amounts to!
And David was right. Although the Bible says the plague lasted from that morning until the end of “the designated time” (2 Sam. 24:15), many commentators opine that because of the lack of an article before “designated time” (K&D, 709), it does not necessarily refer to the three days of “appointed time”, but perhaps the designated time for evening sacrifice which would have coincided with the offering made by David subsequently on the threshing floor of Araunah. Further, since God stopped the angel saying, “Enough! Withdraw your hand” (v. 15), it is likely that the plague did not even last a complete day, although 70,000 lives had been lost already.
There was a time in my life when I had to make a very difficult decision. It was the result of some foolish action that I took. One morning I was reading this particular passage and I underlined these words in v. 14, and I made a decision that put myself at the mercy of God. Looking back, like David, although I did suffer much because of my own folly, that decision I made has led me to experience nothing but grace — indeed, mercy upon mercy. Therefore, whatever choices we may have to make, “let us fall into the hands of the Lord, for His mercy is great” (2 Sam. 24:13; 1 Chr. 21:13).
「大衛對迦得說：我甚為難！我願落在耶和華的手裡，因為祂有豐盛的憐憫。我不願落在人的手裡。」(代上21:13)
大衛想知道自己的軍力而數點人數，是大大得罪了神，因為他這樣作是像列國的王一樣來統治以色列(撒上8:20) 。一方面，這正顯示著大衛的驕傲，藉此要確知和顯示實力—共有一百一十萬拿刀的勇士(21:5) ；另一方面，這是不以耶和華神為以色列真正的王的舉動。既有這麼大的軍旅，何用倚靠神呢？這位原是敬畏神的王，竟需經過九個月零二十天後才被良心譴責(撒下24:8, 10) 。不過，他的悔過發生在先知宣告神的審判之前，故此是真誠的。
不過神給他三種災禍，任擇其一：三年的饑荒、三個月的逃避敵人的追趕、或三日的瘟疫。大衛較早前已經歷過三年的饑荒(撒下21)；雖然我們不曉得那一次死了多少百姓，但常理告訴我們，在饑荒中首先遭殃的一定是老弱和孩童。至於逃難，大衛一生已逃難多次，嘗過逃難的艱辛和羞辱，他早已厭倦了。雖然瘟疫是可怕，但三天總比三個月容易過去，何況如他所言：他情願落在耶和華憐憫的手裡！
大衛是對的。雖然撒母耳記下說這瘟疫自那天的早晨到「所定的時候」(24:15)，一些解經者因「所定的時候」在原文是沒有「定冠詞/the」，認為不是指那三天的定期(K&D, 709) ，或許是指獻晚祭的時候。這也與大衛在亞勞拿的禾場上獻祭的時間吻合。況且，是神叫滅命的天使停手，說：「彀了，住手罷」(21:15) 。故此，相信瘟疫祇發生了一天，但已使七萬人喪命了。
讀到這裡，我就回想到自己也曾面對困難的選擇，亦是自己的愚昧所至。就在那段時候的一個早上，我讀到這段經文，就把第14節用顏色筆圈上，決定選擇把自己放在神的憐憫的路上。現在回頭一看，雖然也要因自己的愚昧吃點苦頭，但所經歷的後果只能說盡是恩典、盡是神的憐憫！故此，願意彼此勸勉，選擇落在神的手總不會錯，「因為祂有豐盛的憐憫」(21:13) 。
22:1—The Future Temple’s Site
(1) It is best to link 22:1 with 21:29-30:
a. Which site did David pick for the building of the future temple?
b. What was the reason given in 21:30?
22:2-4; 14-16—Preparations Made by David
(2) David was prevented or prohibited by God from building the temple himself
(17:4). Consider the following:
a. What was the next best thing David could do in this respect?
b. How does this reflect his heart for the Lord?
(3) What were the provisions he made for the building of the temple? (vv. 14-16)
22:5-13—Instructions to Solomon
(4) What were the other reasons that caused David to make such lavish preparation for the building of the temple? (v. 5)
(5) What was the reason he told Solomon that God would not let him build the temple himself? (v. 8)
a. Since the battles by David were not only necessary in the building of the nation as commissioned by God, they were in essence battles that belonged to the Lord and were necessary in the procurement of “peace and rest” for the nation. Why then God would use it against David?
b. What does this reveal about the heart and the character of God?
(6) While David was not qualified to build the temple, why was Solomon qualified? (vv. 9-10)
(7) What, in particular, did David pray for his son? (v. 12)
(8) What were the conditions attached to Solomon’s success?
(9) While David prayed for “discretion and understanding” for Solomon (in other words, “wisdom”), how is true wisdom defined in this exhortation by David? (vv. 11-13)
22:17-19—Instructions to the Leaders
(10) In instructing the leaders to assist Solomon, in what forms would their assistance be given logically? (see 29:6ff)
(11) What did David remind them of, with respect to what God has done for them? (v. 18)
(12) What then should they do? (v. 19)
(13) What did the building of the temple have to do with their devotion of heart and seeking God with their soul?
(14) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
21:29–22:1—聖殿的新址
(1) 大衛決定在那處為耶和華建聖殿？
(2) 原因何在？（註：21:30之“懼怕”可譯為“震撼”）
22:2-3; 13-15—為殿作好準備
(3) 神雖然不許大衛給祂建殿(17:4)：
a. 這有否止息大衛建殿之心？何以見得？
b. 這給我們看到大衛對神是怎樣的？
c. 他為興建聖殿作了什麼準備？你可以怎樣形容他所作的準備？
22:4-13—給所羅門的囑咐
(4) 大衛道出如此充足的準備建殿的材料，其中的原因是什麼？(22:4)
(5) 大衛特別告訴所羅門，神不許他建殿的原因是什麼？(22:7)
a. 大衛與鄰邦的爭戰是建立這屬神的以色列國所必需的，故此這些爭戰是屬乎耶和華的。再者，這些爭戰的最終目的，是要帶來“和平與安歇” ：為何神現在反而用來作不許大衛建殿的原因？
b. 這樣怎樣反映神的心腸和性情？
(6) 大衛固然沒有資格建聖殿，為何所羅門卻有資格呢？(22:8-9)
(7) 大衛特別為所羅門求什麼？(22:11)
(8) 所羅門得亨通與成功附帶著什麼條件？(22:11-12)
(9) 藉著這禱告，我們可以給真正的聰明智慧怎樣下定義？
22:16-18—給首領們的吩咐
(10) 大衛希望這些領袖怎樣實質的幫助所羅門？(參29:6)
(11) 大衛提醒他們神為他們作了什麼大事？(22:17)
(12) 既是如此，他們當如何回應神的恩惠？(22:18)
(13) 那麼，建殿與立定心意、尋求耶和華有何關？
(14) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註：和合本與一般英文譯本的本章節數是有出入的。請留意。
“But this word of the LORD came to me: ‘You have shed much blood and have fought many wars. You are not to build a house for my Name, because you have shed much blood on the earth in my sight'.” (1 Chr. 22:8)
In the earlier account of the reply by the Lord to David through Nathan, no reason was given with respect to why God would not let David build a house for Him (1 Chr. 17:4). However, in his instruction to Solomon to build the house for the Lord, David mentioned that the reason given by God was, “You have shed much blood and fought many wars” (22:8).
On the
face of it, such a reason does not make a lot of sense. Consider the following:
- David was chosen by the Lord to be king over Israel; David did not choose Him, but He chose him (17:7).
- As the king of Israel in a very hostile environment, he had no choice but to defend the nation and at times wages wars against the hostile neighbors (see the summary of wars by David in chapters 18-19).
- In all the battles he fought, it was the Lord who gave him victory (18:6). In other words, he received blessings from the Lord and the battles essentially belonged to the Lord.
- The battles fought by David directly contributed to the establishment of peace in the land.
Why then did God prohibit David from building the temple because of what he was commissioned by Him to do?
The reason was not only important to David, but important to all humankind created by and in the image of God:
- As Keil points out,
“War and bloodshed, however, are unavoidable and necessary in this earth for the establishment of the kingdom of God in opposition to its enemies, but are not consonant with its nature, as it was to receive a visible embodiment and expression in the temple. For the kingdom of God is in its essence a kingdom of peace; and battle, or war, or struggle, are only means for the restoration of peace, the reconciliation of mankind with God after the conquest of sin and all that is hostile to God in this world” (K&D, 536), and
- Ultimately, it is our Creator God who gives life; as a result, He is also the only one who can take life! Therefore, although David (as well as other earthly authorities given by God to “bear the sword” for just punishment [Rom. 13:1-4]) could legitimately take life as he battled for the Lord, he should do so gingerly and fearfully and only as a last resort in restoring peace to the land which together with every human life, belongs to God!
「只是耶和華的話臨到我說：你流了多人的血，打了多次大仗，你不可為我的名建造殿宇，因為你在我眼前使多人的血流在地上。」(代上22:8)
當聖經記述耶和華藉先知拿單向大衛說話，告訴他不可給祂建造殿宇時，並沒有記載個中的原因（歷代志上17:4）。但是當大衛囑咐所羅門要為神建殿時，他就道出原因。原來神對他說：“因為你在我眼前使多人的血流在地上”(22:8) 。
表面看來，這句話是不大合理的。因為：
- 大衛是神親自揀選作以色列的王；是神揀選他作王、不是他自己要作的(17:1) ；
- 在以色列處於周圍敵對的鄰邦的景況中，大衛根本沒有選擇的餘地，不是要先發制人，也是要保衛國家（可參18-19章與鄰邦爭戰事蹟的記載）；
- 況且，在這一切的爭戰中，“無論往那裡去，耶和華都使他得勝” （18:6）。換句話說，這些爭戰是屬乎耶和華的；
- 再者，他要爭戰，才能帶來百姓的安全、平穩的生活。
故此，為何神反以此為不許他建殿的原因呢？這豈不是有點不合理嗎？
其實，這正給大衛和我們明白到人類的生命是神聖的，因為人類是神所創造的：
- 如解經家Keil所言：“戰爭與流血，雖然是難免，特別是要在地上建立（屬）神的國，與敵對祂的爭戰是需要的；但這與聖殿所彰顯和包含神國的屬性相違。因為神的國的本質是一個和平的國度，戰爭只是重建和平的工具，（真正的和平）是在乎罪惡和所有敵神的在這世上被戰勝後，人得與神重新和好” （K&D, 536）；
至終，創造的神是生命的惟一賜予者；因此，祂也是惟一能收取生命的那位。雖然，大衛在為神爭戰中是合理、合法的取人生命—這也是神給予地上掌權的權柄去“佩劍……刑罰那作惡的” （羅13:1-4）；但是他們仍需要戰戰兢兢的，在沒有其他選擇餘地之下，為保持社會的和平時才施行這原屬神的權柄！
Chapters 23-26 give detailed accounts of how David sought to establish a permanent temple worship by enumerating and assigning duties to the Levites, beginning with counting and naming the family heads of the descendants of Levi (ch. 23), the priestly divisions (ch. 24), the musicians (ch. 25) and the gatekeepers (ch. 26):
23:1-6—Introduction
(1) How many years did David reign and how old was he when he died? (see 2 Sam. 3:45; 1 Ki. 2:10-11)
(2) What was the significance of David establishing a permanent temple worship organization before he handed over his reign to Solomon?
(3) How many Levites of thirty years or more did David enumerate at that time? What general groupings where they subdivided into?
(4) Who were the three sons of Levi? (v. 6)
23:7-11—The Gershonites—it is perhaps necessary to point out that the list of family heads here recorded differs quite significantly from the earlier list in 6:16, 20-21 in that the list here reflects those in David’s time, while the list in chapter 6 reflects the heads of family that had chosen to return from exile. I suggest that you may wish to read the two lists side by side, simply to get an idea of their differences.
23:12-20—The Kohathites— a far more detailed record is given in 6:2-15; 50-53.
(5) The descendants of Aaron are essentially priests, as distinct from other Levites, and “Aaron and his eldest sons” (JFB, 298; i.e. the descendants of the eldest son) assumed the office of the high priest in succession:
a. What were the sacred duties assigned to these priests? (v. 13)
b. What does the fact that the descendants of Moses were not counted as priests and simply treated as ordinary Levites tell us? (v. 14)
23:21-23—The Merarites—Again, you may wish to read this list together with that of 6:29-30 and observe the differences.
23:24-27—David Made Changes to the Age Requirement
(6) What was the age requirement set by Moses? (see Num. 4:3, 23, 30, 39ff)
(7) What was the age requirement subsequently changed to? (Num. 8:23-26)
(8) Why did David choose to further lower the entrance age requirement? (vv. 25-26)
23:28-32—The Duties of the Levites—The duties were to assist “Aaron’s descendants”, i.e. the priests:
(9) It is helpful to list these duties one by one.
(10) Compare this list with that of the priests in v. 13: What is the main difference in their duties from that of the priests?
(11) What were the physical areas of their ministries? (v. 32)
(12) Where was the one place within the temple they could not enter?
(13) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
第23-26章記載大衛為要建立在聖殿長久穩定的敬拜而為利未人清楚說明人數和職事的安排。第23章首先數算和列出利未後人的主要家族，然後再列出祭司的班次(24章)，歌唱的班次(25章) 和守門的班次(26章) ：
23:1-6—引言
(1) 大衛作王共多少年？共活了多少年？（參撒下3:45；王上2:10-11）
(2) 在立所羅門作王前立定聖殿敬拜的聖職人員的班次與職務有什麼重大意義？
(3) 這裡數點從三十歲以外的利未人共有多少？他怎樣劃分他們？
(4) 這裡重述利未的三個兒子是誰？(23:6)
23:7-11—革順的後裔—這裡所列的族長與6:16, 20-21所記載的甚有出入；原因相信是因為這裡是按大衛當時的安排而列出，第6章則反映在被擄歸回時，到以斯拉時代那些選擇歸回和尚存的主要家族的姓名。我們可以把兩處略讀，看看其主要的分別。
23:12-20—哥轄的後裔—6:2-15, 50-53有更詳盡的記載
(5) 亞倫的後裔與別的利未人不同，因為被神揀選作祭司，而“亞倫長子的後裔更作大祭司”(JFB, 298):
a. 這些祭司主要的職務是什麼？(23:13)
b. 為何這樣偉大，被神重用的摩西，他的子孫只算為其他利未人的一部份(23:14) ？
23:21-23—米拉利的子孫—請與6:29-30作比較，看看其主要分別。
23:24-27—大衛更改利未人供職的年齡
(6) 原先摩西為利未人定下供職的年歲是什麼？（見民4:3, 23, 30, 39ff）
(7) 後來又更改到什麼？（民8:23-26）
(8) 為何大衛要把最低的年歲再減低？(23:25-26)
23:28-32—利未人的職務—主要是服事（即協助）亞倫的子孫（即祭司們）：
(9) 請把這些職務逐一列出。
(10) 與祭司職務(23:13) 主要的分別是什麼？
(11) 利未人施行聖職的地理範圍是什麼？(23:32)
(12) 在聖殿的範圍內，那處是他們不能進的？
(13) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“The sons of Moses the man of God were counted as part of the tribe of Levi.” (1 Chr. 23:14)
It is interesting to read that the Chronicler, in explaining the duties of Levites, points out in particular that only Aaron and his descendants were set apart forever to serve as priests, while all other descendants of Levi could only serve as Levites to assist the priests in their service of the temple of the Lord.
Why then, did he feel necessary to point out that “The sons of Moses the man of God were counted as part of the tribe of Levi.”? (23:14)
Obviously, with the spiritual stature of Moses, the man of God, one would assume that such a holy role of the priests should fall under his descendants. However, such was not the case. God has determined that this priestly role would fall upon the shoulders of the descendants of Aaron.
This, to me, speaks to at least the following spiritual truths:
- The ministry in the kingdom of God is a shared ministry. As great a man of God as Moses was, he felt that he was inadequate in his speech, and thus God provided his brother Aaron who “can speak well” (Exod. 4:14).
- While Aaron had subsequently proved to be a man quite flawed, it does not mean that the descendants of Moses would necessarily be better that Aaron’s. Ultimately, God does not have “grandchildren”; everyone has to be held accountable to God for their own deeds irrespective of their ancestral lineage.
- God is sovereign; He alone decides whom to use, whom not to use, just as the Apostle Paul affirms, “There are different kinds of gifts…different kinds of service…different kinds of working…and He [the Holy Spirit] gives them to each one, just as He determines" (1 Cor. 12:4-11).
As a result, those descendants of Moses could not claim any special privileges over other Levites or demand any special treatment in the time of Ezra. They had to submit to the role assigned by the Lord through Moses—nothing more, nothing less!
「至於神人摩西，他的子孫名字記在利未支派的冊上。」(代上23:14)
歷代志的作者在此刻意重申在利未人中，神只揀選亞倫和他的後人供祭司的職份；故此，其他的利未人的職任，“是服事（或譯協助）亞倫的子孫，在耶和華的殿和院子，並屋中辦事，潔淨一切聖物，就是辦神殿的事務”(23:28) 。奇怪的是，在提到摩西的子孫時，聖經一方面以「神人」稱摩西，另一方面卻指出，他的子孫只算為其他利未人的一部份(23:14) ；意思是沒有祭司的職份。
我們會以為，像摩西這樣被神重用、更極合神心意的「神人」，他的後裔的職份一定超過其他的利未人。何以這祭司的職份沒有他們的分兒，反而落在亞倫後裔身上？其實，這事實是含有重要屬靈的意義的：
- 原因在神國事工的原則是合乎「分工合作」，團隊的精神。就如在出埃及的過程中，摩西自感是拙口笨舌的，神就為他預備了哥哥亞倫作他的代言人，因亞倫是“能言的” （出4:14）。這是分工合作的好例證；
- 當然，亞倫及後的生命顯出他眾多的軟弱，但這並不就是說，摩西的後人一定比亞倫的後人好；撒母耳的兒子就遠不及撒母耳，更是行惡的（撒上8:3）。是的，神是沒有“孫兒” 的。我們每一個人都要為自己的生命向神交賬，與父母、先祖無關；
- 神是有絕對主權的神；祂要揀選誰，就揀選誰。正如保羅說：“神揀選人的旨意，不在乎人的行為，乃在乎召人的主” （羅9:11）；他也說：“恩賜原有分別…..職事也有分別……功用也有分別……這一切都是這位聖靈所運行，隨己意分給各人的” （林前12:4-11）。
故此，摩西的後人不能因摩西而自以為比其他利未人高，更不能隨意揀選事奉的崗位。他們需要絕對的遵從神藉摩西所分配他們的崗位—不能多、也不能少！