DAVID AND ISHBOSHETH.
Burning of Ziklag--Defeat of the Amalekites--Judah elects
David as King--Abner and Ishbosheth--War between the houses of
Saul and David--Murder of Abner--Death of Ishbosheth--David
recognised as sole King--Capture of Zion--Fortification of
Jerusalem--War with the Philistines--Victory of David--The
Heroes--Alliance with Hiram--Removal of the Ark of the
Sanctuary to Jerusalem--The High-Priest--Choral Services of
the Temple--Internal Government of Israel--The Gibeonites and
Rizpah--Mephibosheth.
1055-1035 B. C. E.
David, too, in whom the people had once set high hopes, seemed to be
forgotten by them. What had he done while his fatherland was bleeding?
Whether or not his expedition with the Philistines was known, it must
have appeared strange to all that, in this sad crisis, he was keeping
himself aloof from every danger, only caring for his own safety, and
that, instead of hastening to the aid of his oppressed people, he was
holding to his treaty with the Philistines. It is true, he was himself
at that time in distress, but the events which concerned him became
known only later on. Meanwhile it must have been mortifying to those
who cared for the weal of the kingdom that David was allied with the
enemy, and that, during the absence of king Achish, in the war against
Israel, David seemed in a measure to guard the enemy's frontiers. When
David was sent back from his intended expedition with the Philistines
on account of the suspicions of the nobles, he found that his town of
Ziklag had been burnt down, and the women and children and all those
who had joined him had disappeared. The Amalekites, who had suffered
from David's incursions, had made use of his absence to undertake a
raid against him. The grief of the troops was so great when they found
that their belongings had disappeared and their town had been destroyed
that they turned on David in their anger, and threatened him with
death. However, they were encouraged by the oracular words of Abiathar,
the priest, and permitted themselves to be appeased. Hurriedly David
and his men then followed in pursuit. They discovered the camp of the
Amalekites by the aid of an Egyptian slave whom they had found ill and
deserted by the wayside. They pursued the Amalekites, and David's angry
soldiers routed them so completely that most of them were left dead on
the field of battle, and only a few could escape on camels. David and
his troops returned to Ziklag, buoyed up by victory. They commenced to
rebuild their town, and to settle down. Parts of the booty taken from
the Amalekites David sent as gifts to the elders of the people and to
his friends in many towns from Beersheba to Hebron, so as to spread the
news of his victory, and, at the same time, gain partisans for himself.
Hardly had he regained a firm footing in Ziklag, when he heard the evil
tidings of the defeat and death of Saul.
The chief men of the tribe of Judah, at the instigation of those
friends whose interest he had won by his attention, chose David as
king. He then entered into communication with the tribes on the other
side of the Jordan, in order to win also their affection. To the tribes
on this side of the river he could not appeal, as they were still under
the yoke of the Philistines. To the inhabitants of Jabesh-Gilead,
he expressed his contentment and his thanks for having shown their
fidelity towards Saul even after his death, and for having rescued the
corpse of the king from ill usage. He also informed them of the fact
that the tribe of Judah had elected him as Saul's successor.
His unhappy fate, however, still kept him in alliance with the
Philistines, and his prudence was struggling with his patriotism. The
latter incited him to risk everything, in order to release himself
from the fetters which bound him, whilst the former, on the other
hand, warned him not to arouse the anger of his powerful neighbour.
Achish gave David full permission to consider himself king of Judah,
and to make incursions on the border lands of the desert, on condition
that he received his share of the booty. But beyond this David was
not permitted to advance a step. The deliverance of the land from
the Philistines, which David, whose hands were bound, was unable to
carry out, was effected by Abner, Saul's general. He had succeeded in
escaping in the great defeat at Gilboa, and he did not lose courage,
but saved what he could from the ruin which befell the house of Saul.
Attended by some fugitives, he took refuge on the other side of the
Jordan (beyond the reach of the Philistines), where many hearts were
still faithful to Saul and his house. Abner conducted the surviving son
of Saul, Ishbosheth, and the remaining members of the helpless royal
family to Mahanaim, and induced the tribes residing on that side of the
river to acknowledge Ishbosheth as Saul's successor. Having collected a
powerful force from among the tribes and the Benjamites who joined him,
he commenced his contest with the Philistines. Abner was successful in
ousting the Philistines from the neighbouring border towns, but it was
only after a struggle of four or five years that he was enabled to free
the whole country (1055-1051), so arduous was the contest. The tribe
of Benjamin was the most difficult to reconquer, as the Philistines
could most easily march their troops into its territory. Every tribe
which Abner delivered was eager to pay homage to the son of Saul.
Abner achieved great results: he not only regained independence, but
even induced tribes, which had shown themselves unruly under Saul's
government, to join the commonwealth. He was the actual founder of the
kingdom of the Ten Tribes of Israel, and he firmly welded the links
which bound them to one another. But, notwithstanding his victory and
his exertions, the nation was suddenly divided into two kingdoms--that
of Israel and that of Judah--and two kings ruled them. The tribe of
Judah, which the energy of Samuel and of Saul had drawn from its
seclusion, and reunited with the other tribes, was thus again separated
from the whole.
Abner's victories aroused no feelings of joy because they led to
disunion. The historian's pen hurries over his deeds, and touches
but lightly on the hero's achievements. The state of affairs made an
amalgamation of the houses of Judah and Israel impossible. Not only
were the two kings, David and Ishbosheth, averse to the reunion of the
several tribes (as in this case one of the two would have to resign his
kingly dignity), but their adherents, and especially their respective
generals, Joab and Abner, displayed a great degree of mutual jealousy.
The scales were turned by the fact that the house of Judah was led by a
brave and martial king, who had been consecrated by Samuel, and whose
person was therefore considered holy, whilst Ishbosheth, a king only
in name, had not been confirmed in his dignity by the voice of God,
and besides, it seems, was by no means of a warlike disposition. The
whole power rested in the hands of his general Abner, while Ishbosheth
remained in some remote corner of his possessions, whereas David had
his dwelling-place in the midst of his tribe, and thus could direct
everything from his residence in Hebron.
After Abner had won or reconquered all the tribes, with the exception
of Judah, a civil war broke out between the houses of Israel and Judah,
or, more correctly speaking, between the houses of Saul and David. This
war lasted two years (1051-1049), and raged very fiercely. At length
Abner called upon Joab to put an end to the slaughter of the masses.
He cried, "Must the sword slay for ever; dost thou not know that only
misfortune can arise from this warfare? Why dost thou not command thy
people to hold off from their brethren?" At length Joab also found
it advisable to put aside his weapons, and to proclaim an armistice.
He and his people bore the corpse of his brother Asahel, whom Abner
had slain against his will, to Bethlehem, in order that it might be
interred in the ancestral tomb, and thence they repaired to Hebron.
Abner and his followers crossed the Jordan, and went to Mahanaim.
But a tragical destiny threatened the house of Saul. Abner had cast
covetous glances at Rizpah, the beautiful slave of Saul, who dwelt in
Mahanaim with her two sons. Although Ishbosheth allowed his general
many liberties, he could not permit him to maintain intimate relations
with his father's widow, which implied the intention of laying claim to
the throne. Abner, feeling himself slighted by the rebuke he received,
reproached this mock-king with ingratitude, and turning away from him,
entered into secret negotiations with David, offering to secure to him
the homage of all the tribes. In return for this service, he probably
stipulated that he should retain his office of commander-in-chief of
the Israelitish tribes. David gladly entertained his proposition, but
demanded, as a preliminary concession, that his favourite wife Michal,
who had been torn from him by Saul, and married to a Benjamite, should
be restored to him. Ishbosheth himself no doubt saw the justice of this
demand, and did not perceive in it any evil intention towards himself.
Thereupon Abner, leaving the king under the pretext of bringing about
Michal's separation from her husband, entered the Benjamite territory,
compelled Phaltiel, Michal's husband, to give up his wife, whom he
followed, with many tears, till Abner's angry threats compelled him
to turn back in sorrow, and David recovered the beloved wife of his
youth. Abner then wandered about amongst the tribes trying to obtain
secret adherents for David. Many Israelites no doubt privately wished
that the luckless civil war would end with submission to the king
of Judah; even some of the Benjamites were not averse to a union.
Attended by twenty trusty followers whom he had secured for David,
Abner secretly entered Hebron; David had succeeded in sending away Joab
and his brothers (the distrustful and jealous sons of Zeruiah) on a
predatory expedition. During their absence, David personally arranged
with Abner and his twenty followers the manner in which the elders of
the tribes should be won over to his side, and how the dethronement of
Ishbosheth should then be effected. Abner had already left Hebron in
order to call upon the elders of the tribes to follow his example, and
do homage to the king of Judah. When Joab returned from his expedition,
he heard the astonishing intelligence that Abner, the enemy of David's
house, had been received, and permitted to depart in full favour, and
that the king had made a secret treaty behind his back. As it seemed
to him inevitable that he must be the victim of such a compact, he
quickly decided on his course, and sent messengers after Abner, who
induced him to return. Joab and Abishai lay in wait for him at the
gates of Hebron, and Abner, unaware and unwarned, was felled to the
earth by their swords. David felt the death of Abner acutely. The man
who alone was able and willing to obtain for him the adherence of all
the tribes by peaceful measures was thus foully murdered, on the very
eve of the realisation of his plan. David was placed in an awkward
position. In order to destroy any suspicion which might arise against
him, David gave solemn expression to his sincere grief at Abner's loss.
He commanded a grand, imposing funeral in Hebron for Israel's fallen
hero, ordered all his followers to attend the funeral procession, and
accompanied it himself. He breathed forth his tearful grief in an
elegiac poem, the beginning of which has been preserved, and which
made a powerful impression on all hearers. All burst into tears, and
were convinced of the sincerity of his sorrow by the manner in which he
recited his threnode. On the other hand, David feared to take the sons
of Zeruiah to account, or even to reproach them for their conduct; he
could not spare their assistance. In the circle of his intimates only,
uttering bitter complaints of them, he said, "Know that a great prince
in Israel has fallen to-day."
The news of Abner's murder made a deep impression on Ishbosheth. He had
no knowledge of his fallen general's treacherous league with David, and
he therefore deeply mourned the death of a hero whom he supposed to be
faithful, and whose loss seemed to be irreparable, for he considered
Abner as the chief support of his throne.
After Ishbosheth's death the kingdom of the ten tribes naturally fell
to David. Among them, too, he had adherents of long standing, who
remembered his warlike deeds against the Philistines in Saul's time,
and who honoured him as the chosen one of God through his prophet
Samuel. Others had been won over to his side by Abner. Even those who
took offence at David's league with the enemies of Israel, could not
hide from themselves the consideration that no choice was left them
but to do him homage. The Benjamites also acknowledged him, but with a
secret grudge, which they could hardly conceal. David's dearest wish
was now realised; from having been the ruler of a little, insignificant
tribe he had become, after many obstacles and troubles, the king of all
Israel. The breach between the houses of Judah and Israel was healed
apparently, and everything seemed favourable to him. The priesthood
and the prophets did not take a hostile attitude towards him, as they
had done towards Saul, but joined with heart and soul in his cause. A
descendant of the house of Eli, named Abiathar, who had shared David's
troubles, belonged to his court; and the prophets welcomed in him the
man who had been anointed by Samuel, and had belonged to that great
man's circle of disciples. The prophet Gad was also a member of the
court; and another prophet of the time, named Nathan, was to a certain
extent the keeper of David's conscience. Thus encouraged in all his
undertakings by his spiritual advisers, everything tended to level the
way for him, as far as the internal government was concerned. But his
foreign relations occasioned him great difficulties, which had to be
overcome before he could rule as an independent king.
In the first place, David was forced to break with the Philistines, if
he wished to be independent, and to win back the love of his people. He
had to prepare himself for fierce warfare with his former auxiliaries.
But he did not immediately commence hostilities with them; they were
too powerful for him. He wished first to free himself from other bonds.
In the midst of the Benjamite territory was an enclosure, which had
remained in the possession of the Jebusites, because the Israelites,
on their entry into the land, had not conquered it. The high hill of
Zion was rendered inaccessible on three sides by narrow valleys and
artificial fortifications. The most impregnable point was the south
side, where the rocky wall of the hill rose almost in a vertical line
from an abyss below. From this mountain fortress, the Jebusites ruled
the entire surrounding territory, and felt themselves secure from
all intruders. They appear to have lived in a state of peace with
the surrounding Benjamites and Judæans, as even Saul did not disturb
them in the possession of their territory. David, however, considered
it conducive to his interest to obtain possession of this citadel of
Zion before commencing hostilities with the Philistines. He therefore
resolved to storm the citadel, and subdue its defenders. As soon as the
Jebusites found all opposition useless they sued for peace, which was
granted them by David. They were allowed to remain in their city, but
not in the fortress; he permitted them to settle in the east of the
town, on Mount Moriah. This victory, which had appeared so difficult,
and had, in fact, been easily obtained, had been preceded by the boast
of the Jebusites about the blind and the lame, which gave rise to a
proverb.
After its conquest, David removed his capital from Hebron to Mount
Zion, and it was henceforth known as the town of David. The city
itself lost its old name of Jebus, and received the new name Jerusalem
(_Jerushalayim_), the meaning of which is not known. Hither David
removed with his warriors and their families, and his courtiers.
The spot where the bravest soldiers had their dwellings was called
after them the house of the brave (_Beth-ha-Gibborim_). Such was the
beginning of the place which since then, and for centuries, was to be
known as the "Holy City." The choice of this spot as a capital was a
happy stroke, as circumstances soon proved. It is true, Shechem would
have made a better metropolis, on account of its position in the midst
of the tribes, and the fruitful territory around it. But David found
it impossible to move his dwelling to the town of the Ephraimites. The
inhabitants were not especially well disposed towards him, and rather
unwilling that the half-savage king, who sprang from Judah, should
prescribe laws to them. Besides, he needed the support of his own
tribe, and this he could have in Jerusalem, which was situated on the
boundaries of Benjamin and Judah, and which would serve as a protection
in the event of unruliness on the part of the other tribes. The
territory on which the new capital was erected was not sterile, though
it could bear no comparison with the part of the country in which
Shechem lay. In the valleys flow everlasting springs, the springs of
Siloah and En-Rogel in the south, the Gihon in the west; so that in the
dry season the town and fields can always be supplied with water. On
three sides Jerusalem is surrounded by a range of hills which protect
and embellish it. On the east is a high watershed (2724 feet), Mount
Olivet, so named from the olive trees which cover it. In the south the
hills are not so lofty, and the valley dividing them from the city is
narrower. The valley is that of Henna (Ge-henna), which was thus named
after an individual or a family, and which was destined to acquire a
sad renown, and to supply another appellation for hell (_Gehenna_). On
the west the summits are also low, and can hardly be called hills. On
the north, the hills gently slope down to the plain. By these hills and
valleys, which form natural walls and ditches, Jerusalem is sheltered
on three sides. Within Jerusalem, on the high plateau and between the
three valleys on the east, south, and west, there are three ranges of
hills rising above the plain. On the west is Zion, the loftiest summit.
On the north is a hill of no great height; and opposite the third is
Mount Moriah, which has an offshoot towards the south, called "Ophel."
Moriah, though much less lofty than Zion, was destined to eclipse it
and the greatest heights on earth in importance.
The Philistines could not ignore the fact that the choice of David
as king of the entire Israelite nation had not only greatly loosened
the bond which united him to them, but that it must in the future
force him to take up a hostile attitude towards themselves. They did
not, however, wish to break with him. But when the conquest of Jebus
(Jerusalem) took place, they considered the fact of his removing
his dwelling thither as a premonitory sign. They hastened to join
with him in battle, before he had time to arm the available troops
of the various tribes. A Philistine band pressed forward across the
plain into the mountains, and approached Jerusalem. Whether David was
surprised by their attack, or whether he wished to avoid an action near
his capital, is unknown, but he left it with his troops, and moved
southwards to Adullam. Encouraged by this retreat, the Philistines
pressed on to Bethlehem, David's birthplace, where they encamped,
and whence they sent out predatory expeditions to ravage the land of
Judah. David delayed attacking the Philistines; his army was probably
too weak, and he expected reinforcements from the tribes. In order to
stimulate his warriors to trials of strength during the pause before
the decisive contest, David expressed a wish to drink water from a well
in Bethlehem, which was in the possession of the Philistines. Three
of the chief warriors, Jesheboam, Eleazar, and Shammah, immediately
set out against the Philistines, daringly drew water from the well,
and brought it to David at Adullam. David, however, would not drink
the water for which his warriors had risked their lives. He had only
put them to the test. At length the Israelite troops went forth to
meet the Philistines, and utterly routed them at Mount Baal-Perazim.
This victory was so decisive that it was compared with Joshua's at
Gibeon. In their hurried flight, the Philistines left behind them their
idols, which were burnt by the Israelites. The enemy did not, however,
relinquish their intention of subduing David and his people. They made
repeated attacks, once in the valley of Rephaim, another time near
Ephes-dammim in Terebinthea; David's troops and warriors performed
miracles of bravery, they defeated their enemies, and pursued them as
far as Gaza. David did not content himself with mere defence, but he
determined on attacking the Philistines. If he wished to protect his
people, it was necessary either constantly to harass, or to subdue the
small but powerful nation which depended on incursions and warfare
for its maintenance. He therefore proceeded with his soldiers as far
as Gath, the former capital of the Philistines, which was situated
nearest to the land of Judæa. The Philistines made a very obstinate
resistance, and violent conflicts arose, in which David's heroes had
ample opportunity for distinguishing themselves. It appears that the
Philistines suggested, according to their custom, that there should be
combats with the remnant of their Rephaitic giants. Times had changed,
however, and whilst in David's youth the Israelitish troops had not had
among them a single soldier who would accept Goliath's challenge, there
were now more than thirty who burned with eagerness to take part in the
duels. On this occasion the warriors entreated the king not to expose
himself in battle, and, in fact, not to go to war himself, in order
that "the light of Israel" might not be extinguished.
At length the Israelites succeeded in utterly routing the Philistines,
so that they were obliged to surrender their capital Gath, and its
villages and the surrounding territory. The town in which the son of
Jesse had first appeared, entreating help in the guise of an imbecile,
thus fell before him. One of the thirty warriors, Sibbechai of Hushah,
killed the giant Sippai of Gath; another man from Bethlehem named
Elhanan, killed the brother of Goliath, named Lahmi, who had sallied
forth to the contest like Goliath, laden with armour. David's nephew
Jonathan killed a giant who had an additional finger on each hand,
and an additional toe on each foot. David himself was once, when
exhausted from the long struggle, in imminent danger of being overcome
by the giant Ishbi of Gath; Abishai, however, Joab's brother, hurried
to his aid, defeated the giant, and killed three hundred Philistines
with his spear. The overthrow of the Philistines was an event of the
greatest importance; it ensured lasting peace and freedom of action
to the people, for none of the other enemies of Israel harassed it
so persistently. David did not push his victory further; he left the
important cities of Gaza, Askelon, Ashdod and Ekron undisturbed, and
even the town of Gath he appears later on to have restored to its
king. No doubt he had reasons for not using extreme measures with the
Philistines. It appeared to him better to rule them as a tributary
power than to drive them to a war of desperation.
By his victory over the Philistines, David attained great importance
and respect in the eyes of the neighbouring peoples. Hiram, the king
who had transferred the Phœnician power from Zidon to Tyre, despatched
ambassadors to David, offering to make an alliance with him. He also
offered to send supplies of cedar wood and building materials for
adorning the new capital of Jerusalem in a fitting manner. He rejoiced
at the subjection of the Philistines, probably because they would no
longer be able to cast covetous glances at the Phœnician coast-lands.
It was a matter of great interest to the king of Tyre to secure an
alliance with David, in order that the Phœnician caravans might have
free passage, and find protection for their goods when they passed
backwards and forwards between Phœnicia and Egypt. David willingly
accepted his advances, and thus a sort of friendship arose between him
and Hiram. He accepted Hiram's offer in order to fortify the capital
which had been founded by him, and to obtain materials for adorning
it with architectural works, so that Jerusalem might vie in outward
appearance with the other capitals of those times. In the first place
Jerusalem was fortified, especially on the north, where it was most
liable to be attacked. The hill of Zion, or City of David, was, in
fact, not sufficiently extensive to contain all the inhabitants who had
already settled there, and it had become necessary to take measures to
provide for the increasing population. For this reason, the hill which
lay to the north of the town was included in its boundaries. Between
Zion and this hillock lay a narrow valley. The northern elevation of
the town was called _Millo_ (border); it was considered the newer
quarter of the town, in comparison with the more ancient city of David.
Mount Moriah and its offshoot Ophel remained outside the circuit of the
city, and in those days was not considered as belonging to Jerusalem,
but was inhabited by the surviving remnant of the Jebusites. David also
built a palace of cedar, the wood for which was procured from Lebanon.
To Joab and the other important personages of David's court were
assigned roomy and well-built houses, which were not constructed of
cedar wood, but of cypress.
David further sought to make Jerusalem the centre of religious life,
in order that the eyes of the whole nation might be turned towards it.
He therefore took measures to remove the ark of the sanctuary from
the house of Abinadab at Kirjath-Jearim, where it had remained since
its recovery from the hands of the Philistines. A splendid tent was
built for its reception in the city of David. David had vowed not to
remain in his house, nor to rest on his bed, nor to close his eyes in
sleep until he had found a resting-place for the ark of the covenant.
Accompanied by a great concourse, the king repaired to Kirjath-Jearim
(which lay at about an hour's journey to the north-west of Jerusalem),
and many Levites followed in the king's train. The ark of the sanctuary
was placed on a new carriage drawn by bullocks, which were led by
two sons of Abinadab. Choirs of Levites sang hymns, and accompanied
themselves on stringed instruments, and David also assisted them with
all his might. An accident, however, occurred on the road. Uzzah, who
walked next to the chariot, suddenly fell down dead. David was so
shocked at this catastrophe that he hesitated to carry the ark of the
covenant into Jerusalem. He feared that it might bring down misfortune
on the people, as it had done in the case of the Philistines. It was
therefore placed in a house for three months, and, seeing that no evil
came of it, David determined on making a second attempt at bringing
it to Mount Zion. On this occasion, however, it was not placed on a
chariot, but was carried by Levites. Followed by a mass of people, and
amidst shouts of joy, blasts of trumpets, and dancing, the ark was
conveyed to the tent appointed for it. The king himself, oblivious of
his dignity, sang and danced in exultation before the ark. His conduct
called forth a rebuke from his wife Michal, who scoffingly charged him
with behaving like a public clown.
As it had done in the case of Shiloh, the arrival of the Ark raised
Jerusalem to the dignity of a holy city. In such a place of public
worship, it was necessary to maintain a priest, or rather a priesthood.
Abiathar, David's faithful follower in all his wanderings, was,
as a matter of course, raised to the office of High Priest to the
sanctuary in Zion. There was, however, another high priest in Gibeon,
whom Saul had placed there after the destruction of Eli's family in
Nob. David could not entirely displace him, for such a course would
have led to dissensions. He therefore confirmed his predecessor's
appointment, and thus retained two high priests in office at the same
time--Abiathar in Jerusalem, and Zadok in Gibeon. A former pupil of
the Levitical choirs, himself a poet and a musician, David naturally
followed Samuel's example and introduced choral singing into the solemn
religious services. He also composed hymns of praise at times, when a
victory over the enemy, or some other success filled his heart with
thankfulness, and animated him with poetical fervour. It may be said
that his songs have become the prototypes of this lofty and inspiring
style of verse. Besides the royal psalmist there were other poets and
musicians, such as Asaph, Heman, a grandson of Samuel, and Jeduthun.
Their descendants were the Asaphites and Korachites (Bene Korach), who
are named with David as the most famous composers of psalms. David
arranged that Asaph and his choir should lead the choral service in
the sanctuary at Jerusalem, whilst his fellow-musicians, Heman and
Jeduthun, performed the same functions at the altar in Gibeon. Samuel's
creation of a spiritual divine service was thus firmly established by
David; and though he was an upholder of sacrificial rites, he valued
the elevating and refining influence of psalmody too highly not to make
it an integral element of the public cult. At a time when poetry as an
art had hardly awakened amongst the other nations, it already occupied
a prominent place in the divine service of Israel.
As David was the actual founder of a sanctifying divine worship, he was
also the creator of a system of government which was based on justice.
He presided at the tribunal, listened untiringly to the disputes
of individuals or of tribes, and administered justice with strict
impartiality. His throne was not only the high seat of government and
power, it was also that of order and justice. Succeeding generations
pronounced David the ideal king. His throne was looked upon as the prop
of justice, and his sceptre as the standard of civic peace. Jerusalem
was by him made an ideal city, where a pure worship of God had been
established, and justice, in its most exalted form, had found its
earthly resting-place. A later psalmist says--
"Jerusalem, that art builded as a city that is compact together,
Whither the tribes go up, even the tribes of the Lord;
For a testimony unto Israel,
To give thanks unto the name of the Lord.
For there are set thrones for judgment,
The thrones of the house of David."
PSALM cxxii. 3-5.
Jerusalem was considered "a faithful citadel--full of
righteousness--where justice had its dwelling-place." These
circumstances, the deliverance from the yoke of the Philistines, the
universal safety, and the establishment of justice under David's rule,
rendered him again the favourite of the people, as he had been in his
youth. A feeling of loyalty to him prevailed, which was of spontaneous
growth, and in which force had no share.
David partly altered the internal arrangements of the country. The
constitution of the tribes remained intact. The elders represented
the families, and the head of the oldest family was also the prince
of his tribe (Naszi-Beth-Ab). The princes were the representatives of
the tribes with the king. But it was necessary to limit the freedom,
or rather the arbitrariness of the tribes, in regard to military
arrangements. Each tribe, in case of war, was bound to contribute a
number of capable soldiers (over twenty years of age) as its contingent
to the national army (_Zaba_). A special officer was appointed over
this contingent, who was called the enumerator (_Sopher_), or the
keeper of the rolls. He wrote down on a list the names of the men
fit for active service, looked to their enrolment, and compelled the
attendance of all defaulters. This duty David delegated to a man named
Shavsha, from whom it passed on to his heirs. As soon as the army was
assembled, it was commanded by the field officer (_Sar-ha-Zaba_),
who at this conjuncture was Joab. David also supported a troop
of mercenaries whom he recruited from the heathen soldiery, the
Cherethites, who came from a territory belonging to the Philistine
dominions, and the Pelethites, whose origin is unknown. Benaiah, son of
Jehoiada, one of the bravest of David's soldiers, was their commander.
David also appointed a special officer on whom devolved the duty of
reporting to the king all important, or apparently important events.
He was called the recorder (_Maskhir_). As favouritism is inseparable
from kingly will, David also had a favourite (named Hushai the Arkhi)
on whom he could rely under all circumstances, especially in cases
requiring discretion. He was also fortunate in having an adviser at
hand, who could give suitable counsel in various emergencies; his name
was Ahithophel, and his birthplace was the Judæan town of Gilo. At
that time his advice was currently said to be as infallible as the
oracles uttered by the lips of the high priest. This wise and over-wise
councillor of David was destined to exercise a great influence over
his royal master. At one time David's judicial conscience was put
to a severe test. A famine of long duration overspread the land on
account of a two years' drought. The distress continued to grow when,
at the commencement of the third year, no rain had fallen, and the
people turned to the king for help. This misfortune, in which the
entire country shared, was interpreted as being God-sent retribution
for some secret and unavenged sin. David therefore inquired of the
priest Abiathar what sin required expiation, and the answer came, "on
account of Saul and his ruthless persecution of the Gibeonites." David
then sent to the remnant of the Gibeonites, and inquired of them what
atonement they desired. Not satisfied with an expiatory sum of money,
they demanded that seven descendants of Saul should be hanged in
Gibeah-Saul. The demand of the Gibeonites seemed just, for according to
the views of the time, only blood could atone for the shedding of blood
and a breach of faith. With a heavy heart David had to comply with the
demand of the Gibeonites, and satisfy the desire of the nation. The
two sons of Saul's concubine Rizpah, and his grandson, the son of his
daughter Merab, were sought out, handed over to the Gibeonites, and
killed by them in cold blood, in Gibeah-Saul, the town in which their
father had won a crown.
David spared only Mephibosheth, the son of Jonathan, for he remembered
the oath made to his friend, that he would always protect his
descendants. The corpses of the seven victims were to remain on the
gallows until rain should fall from the heavens, but it was long ere
the rainfall came. It was in those dire days that the beautiful Rizpah,
for whose sake Abner had quarrelled with Ishbosheth, showed of what a
mother's love is capable. In order to prevent her sons' corpses from
being devoured by eagles and jackals, she made her couch on the rocks
on which the bodies were exposed, and guarded them with a watchful
eye through the heat of day. Nor did she relax her vigilance in the
night, but continued her work of scaring away the beasts of prey from
the dead. When at length in the autumn the rain fell, the seven bodies
were taken down, and at David's command the last honours were bestowed
on them. He also seized this opportunity to remove the remains of
Saul and Jonathan from Jabesh-Gilead, and to bury them, together with
the remains of their kindred, in the family tomb of the house of Kish
at Zelah. It appears that, on this occasion, David caused his deeply
touching lament for the death of Saul and of Jonathan to be reproduced,
in order to express publicly how deeply the destruction of the royal
house of Benjamin had affected him. He directed that the elegy should
be committed to memory by the youths of the country. Jonathan's
surviving son, Mephibosheth (who had been living in the house of a
much-respected man on the other side of the Jordan) was brought to
Jerusalem, and David received him in his own house, placed him at his
own table, and treated him as one of his own sons. David also restored
to him Saul's lands in the tribe of Benjamin, and entrusted the
management of them to one of Saul's slaves, named Ziba. Notwithstanding
this, the Benjamites accused David of destroying the house of Saul,
and of having preserved Mephibosheth, because he was lame and unfit to
rule. When David's fortune was on the wane, the embittered Benjamites
cast stones at him.