在撒下生命读经中因大卫数点以色列人时，大卫和以色人的光景: 神藉着申言者迦得，就是大卫的先见，施行惩罚，给大卫三个选择；

在十一至十四节，神藉着申言者迦得，就是大卫的先见，施行惩罚。神给大卫三个选择：国中有七年的饥荒；在敌人面前逃跑，被追赶三个月；在国中有三日的瘟疫。（13。）大卫极其为难，选择落在耶和华的手里，因为祂有丰盛的怜恤；大卫不愿落在人的手里。（14。）

七　神用瘟疫惩罚以色列人

耶和华降瘟疫在以色列中，从但直到别是巴，民间死了七万人。（15。）

请问

当我读撒下生命读经时，我知道以色列人的背逆以致让神发怒。但我不明白在这里看见明明是大卫数点以色列人，为什么却降灾与以色列人?神不是慈爱的神?为什么没有看见大卫受到处罚却让以色列人因神降灾死了七万人，那神不是太不公平了?因王的罪，却让百姓受苦。

另请问有一个life bile.org的网页无法进入，请问如何才能观看? 谢谢你们

撒下大卫的数点人数遭到神审判的事是许多读经的圣徒不明白的地方，在bible365.org 网站上和这里的网站都有人问过这问题，我将一些与你问题相关的回答摆在底下，并且针对你的问题再回答一下。

有人问过在出埃及记和民数记中也有数点人数，为什么在此大卫数点就犯了罪？虽然同为『数点』，却因源头的不同，其结局而有天壤之别。出埃及记三十的数点是由耶和华神发起的，为了以色列人奉上生命的赎价银，作帐幕建造之用（12）。民数记中的两次数点也都是由神发起，头一次在一1~2，那是为了争战，数点二十岁以上能打仗的；第二次数点则是在旷野漂流了四十年，等到那第一代发怨言的过去之后，新的一代起来，准备过约但河，进入美地之时，神才吩咐第二次的数点。这一次还是数算二十岁以上能打仗的（二六1~2）。至于民数记三15的数点，应该包括在第一次的数点中，不能另外算，因为利未人的事奉在神看来，就是一种属灵的争战。这些都是要为神争战得地，而由神发起的。

但是在撒下二四大卫的数点，则是在撒母耳记下最后的记载，在大卫的许多争战之后，国内平静之刻，这时的数点是由大卫发起的，大卫的数点乃是出于他的骄傲，要向本国人民并邻国炫耀他的国力（只算带刀的勇士，撒下24:9）。大卫的一生说出耶和华神对我们的救恩乃是到了极点，神要特别来对付他，以暴露这个隐藏在大卫心中的骄傲，所以叫他发起这次的数点。这次数点的结局是得到了建造圣殿的地点。所以这事由神发起，对付了我们隐藏的罪，我们悔改，神来赦免，就带来真正的建造，这样的事有永恒的价值。

你问到为什么明明是大卫数点以色列人，为什么却降灾与以色列人?神不是慈爱的神?为什么没有看见大卫受到处罚却让以色列人因神降灾死了七万人，那神不是太不公平了?因王的罪，却让百姓受苦。这也是许多人，包括我在内多年不解之问。直到最近，才明白了。所以，这里有几个原因：

第一、 许多人在读旧约时，都会觉得神很残忍，动不动就杀了不少人，神难道不是慈爱的吗？神的确是慈爱的，但祂也是公义的，神的公义是祂的宝座，来管理万有，祂所说过的话必定执行。在旧约圣经中每次记载有大量杀伤时，如果我们仔细读，都会认识原来是人的犯错，然后神来审判，神并不无缘无故的杀人。并且神更是宽宏大量的容忍，有怜悯、恩慈，否则神如果只是公义的，没有慈爱，那还有人类到今天？你可以到www.bible365.org的『圣经导读』一栏读《神为什么要除灭迦南人？》一文，和『交通讨论区』一栏我回答的《为什么要让他们死》一文。（这网站可能就是你所问的网站。）

第二、 在撒上8:4~9，我们看见神对撒母耳说明旧约时代以色列人要王的原因：『因为他们不是厌弃你，乃是厌弃我，不要我作他们的王。自从我领他们出埃及到如今，他们常常离弃我，事奉别神，现在他们向你所行的，是照他们素来所行的。』人自从第一代吃了知识善恶树之后，就离弃了神，独立了。以色列人要王这件事上也是向神独立，要有一个看得见的由堕落之人所作的王，不要是光、是生命的神来管治他们。

第三、 在旧约历史中，所有带头的人（如士师），或作王的，他们的跟不跟随耶和华神就决定了、影响了他们所管理的人去作同样的事。所以，在士师记时代，我们看见，以色列中没有王，各人任行自己眼中看为正的事，就是离弃耶和华神，去拜偶像，彼此残杀，道德败坏。在列王记时代，北方的以色列国第一个王耶罗波安设立了金牛犊，擅自更改了律法和祭祀，以后所有的王也都陷在同样的罪中，并且将以色列人带进同样的罪中，在阿摩司书2:6~8, 5:10~15可以看见当时以色列国人民的光景，结果他们先被亚述帝国灭亡了。南方的犹大国，若是有好王治理，整个国家人民都跟着敬拜耶和华；但是只要有坏王出现，所有的坏事都跟着出现，有拜偶像的，有杀子献祭的，有同性恋的，有罔顾公义的，有贪赃犯法的，都出来了。当王一人犯罪，离弃神，底下的人民也就跟着犯罪，并且犯得更厉害。王一人的属灵光景反照了全体子民的光景。偶有一些追随神的先知（申言者）出来警告，但最后是言者谆谆，听者藐藐，后来犹大国也灭亡了。

第四、 大卫是一个好王，而且圣经的记载是：大卫以后的好王是照着大卫所行的道。但是在大卫身上我们看见，他虽然依靠神，对神有一颗依靠的心，但是他还是一个有罪、同我们一样软弱的人，他放纵肉体，在数算这件事上高傲炫耀，当他犯罪、软弱了，他的儿女与他国家的人民也在同样的光景中，儿女乱伦、残杀百姓，也有不少人跟着押沙龙叛变。所以，王的光景总是反照百姓的情形。在此数算一事上，虽然看起来好像只有大卫一人犯罪，但他的骄傲也应该显现在百姓身上，你想想看，身处在大卫连连打胜仗的国中，哪有以色列人不沾沾自喜，以为『自己』不得了？忘了这乃是神为他们打胜仗，要建立由神来掌权的国。我们需要看见，只有一位王才是一直将荣耀归给神的，就是基督耶穌，大卫乃是基督的预表，在他身上，我们可以看见基督的影子，却还是个有肉体的人，需要时时依靠主，定罪自己的骄傲。

第五、 这次的数算，神降瘟疫，死了七万人，在当时百姓的总数中（带刀的勇士就有一百三十万）占了百分之五，可能是那些跟着大卫骄傲的人数。保罗在林前10:11~12说，『这些发生在他们身上的事，都是鑑戒，并且写在经上，正是为警戒我们这生在诸世代终局的人。所以自以为站得稳的，要谨慎，免得跌倒。』这件事乃是对我们一个属灵的警告。

主阿，求你暴露我们里面隐藏的罪，不要放我们过去，在我们身上完成你永远的、完全的救恩。

(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, 1 Chron. 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, Exod. 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, 2 Sam. 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 (1 Chron. 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 (2 Sam. 19:5-7), but now as became him: Now the Lord thy God add unto the people a hundred fold, 2 Sam. 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, 2 Sam. 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 (2 Sam. 24:5), then they went towards Dan in the north (2 Sam. 24:6), so to Tyre on the east, and thence to Beer-sheba in the south, 2 Sam. 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 (2 Sam. 24:8), and the sum total was, at length, brought to the king at Jerusalem, 2 Sam. 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.

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