an inroad into the country of Keilah, and robbed it; so he offered
himself to fight against them, if God, when he should be consulted by
the prophet, would grant him the victory. And when the prophet said that
God gave a signal of victory, he made a sudden onset upon the
Philistines with his companions, and he shed a great deal of their
blood, and carried off their prey, and staid with the inhabitants of
Keilah till they had securely gathered in their corn and their fruits.
However, it was told Saul the king that David was with the men of
Keilah; for what had been done and the great success that had attended
him, were not confined among the people where the things were done, but
the fame of it went all abroad, and came to the hearing of others, and
both the fact as it stood, and the author of the fact, were carried to
the king's ears. Then was Saul glad when he heard David was in Keilah;
and he said, "God hath now put him into my hands, since he hath obliged
him to come into a city that hath walls, and gates, and bars." So he
commanded all the people suddenly, and when they had besieged and taken
it to kill David. But when David perceived this, and learned of God that
if he staid there the men of Keilah would deliver him up to Saul, he
took his four hundred men and retired into a desert that was over
against a city called Engedi. So that when the king heard he was fled
away from the men of Keilah, he left off his expedition against him.
2. Then David removed thence, and came to a certain place called the New
Place, belonging to Ziph; where Jonathan, the son of Saul, came to him,
and saluted him, and exhorted him to be of good courage, and to hope
well as to his condition hereafter, and not to despond at his present
circumstances, for that he should be king, and have all the forces of
the Hebrews under him: he told him that such happiness uses to come with
great labor and pains: they also took oaths, that they would, all their
lives long, continue in good-will and fidelity one to another; and he
called God to witness, as to what execrations he had made upon himself
if he should transgress his covenant, and should change to a contrary
behavior. So Jonathan left him there, having rendered his cares and
fears somewhat lighter, and returned home. Now the men of Ziph, to
gratify Saul, informed him that David abode with them, and [assured him]
that if he would come to them, they would deliver him up, for that if
the king would seize on the Straits of Ziph, David would not escape to
any other people. So the king commended them, and confessed that he had
reason to thank them, because they had given him information of his
enemy; and he promised them, that it should not be long ere he would
requite their kindness. He also sent men to seek for David, and to
search the wilderness wherein he was; and he promised that he himself
would follow them. Accordingly they went before the king, to hunt for
and to catch David, and used endeavors, not only to show their good-will
to Saul, by informing him where his enemy was, but to evidence the same
more plainly by delivering him up into his power. But these men failed
of those their unjust and wicked desires, who, while they underwent no
hazard by not discovering such an ambition of revealing this to Saul,
yet did they falsely accuse and promise to deliver up a man beloved of
God, and one that was unjustly sought after to be put to death, and one
that might otherwise have lain concealed, and this out of flattery, and
expectation of gain from the king; for when David was apprized of the
malignant intentions of the men of Ziph, and the approach of Saul, he
left the Straits of that country, and fled to the great rock that was in
the wilderness of Maon.
3. Hereupon Saul made haste to pursue him thither; for, as he was
marching, he learned that David was gone away from the Straits of Ziph,
and Saul removed to the other side of the rock. But the report that the
Philistines had again made an incursion into the country of the Hebrews,
called Saul another way from the pursuit of David, when he was ready to
be caught; for he returned back again to oppose those Philistines, who
were naturally their enemies, as judging it more necessary to avenge
himself of them, than to take a great deal of pains to catch an enemy of
his own, and to overlook the ravage that was made in the land.
4. And by this means David unexpectedly escaped out of the danger he was
in, and came to the Straits of Engedi; and when Saul had driven the
Philistines out of the land, there came some messengers, who told him
that David abode within the bounds of Engedi: so he took three thousand
chosen men that were armed, and made haste to him; and when he was not
far from those places, he saw a deep and hollow cave by the way-side; it
was open to a great length and breadth, and there it was that David with
his four hundred men were concealed. When therefore he had occasion to
ease nature, he entered into it by himself alone; and being seen by one
of David's companions, and he that saw him saying to him, that he had
now, by God's providence, an opportunity of avenging himself of his
adversary; and advising him to cut off his head, and so deliver himself
out of that tedious, wandering condition, and the distress he was in; he
rose up, and only cut off the skirt of that garment which Saul had on:
but he soon repented of what he had done; and said it was not right to
kill him that was his master, and one whom God had thought worthy of the
kingdom; "for that although he were wickedly disposed towards us, yet
does it not behoove me to be so disposed towards him." But when Saul had
left the cave, David came near and cried out aloud, and desired Saul to
hear him; whereupon the king turned his face back, and David, according
to custom, fell down on his face before the king, and bowed to him; and
said, "O king, thou oughtest not to hearken to wicked men, nor to such
as forge calumnies, nor to gratify them so far as to believe what they
say, nor to entertain suspicions of such as are your best friends, but
to judge of the dispositions of all men by their actions; for calumny
deludes men, but men's own actions are a clear demonstration of their
kindness. Words indeed, in their own nature, may be either true or
false, but men's actions expose their intentions nakedly to our view. By
these, therefore it will be well for thee to believe me, as to my regard
to thee and to thy house, and not to believe those that frame such
accusations against me as never came into my mind, nor are possible to
be executed, and do this further by pursuing after my life, and have no
concern either day or night, but how to compass my life and to murder
me, which thing I think thou dost unjustly prosecute; for how comes it
about, that thou hast embraced this false opinion about me, as if I had
a desire to kill thee? Or how canst thou escape the crime of impiety
towards God, when thou wishest thou couldst kill, and deemest thine
adversary, a man who had it in his power this day to avenge himself, and
to punish thee, but would not do it? nor make use of such an
opportunity, which, if it had fallen out to thee against me, thou hadst
not let it slip, for when I cut off the skirt of thy garment, I could
have done the same to thy head." So he showed him the piece of his
garment, and thereby made him agree to what he said to be true; and
added, "I, for certain, have abstained from taking a just revenge upon
thee, yet art thou not ashamed to prosecute me with unjust hatred. 23
May God do justice, and determine about each of our dispositions."—But
Saul was amazed at the strange delivery he had received; and being
greatly affected with the moderation and the disposition of the young
man, he groaned; and when David had done the same, the king answered
that he had the justest occasion to groan, "for thou hast been the
author of good to me, as I have been the author of calamity to thee; and
thou hast demonstrated this day, that thou possessest the righteousness
of the ancients, who determined that men ought to save their enemies,
though they caught them in a desert place. I am now persuaded that God
reserves the kingdom for thee, and that thou wilt obtain the dominion
over all the Hebrews. Give me then assurances upon oath, That thou wilt
not root out my family, nor, out of remembrance of what evil I have done
thee, destroy my posterity, but save and preserve my house." So David
sware as he desired, and sent back Saul to his own kingdom; but he, and
those that were with him, went up the Straits of Mastheroth.
5. About this time Samuel the prophet died. He was a man whom the
Hebrews honored in an extraordinary degree: for that lamentation which
the people made for him, and this during a long time, manifested his
virtue, and the affection which the people bore for him; as also did the
solemnity and concern that appeared about his funeral, and about the
complete observation of all his funeral rites. They buried him in his
own city of Ramah; and wept for him a very great number of days, not
looking on it as a sorrow for the death of another man, but as that in
which they were every one themselves concerned. He was a righteous man,
and gentle in his nature; and on that account he was very dear to God.
Now he governed and presided over the people alone, after the death of
Eli the high priest, twelve years, and eighteen years together with Saul
the king. And thus we have finished the history of Samuel.
6. There was a man that was a Ziphite, of the city of Maon, who was
rich, and had a vast number of cattle; for he fed a flock of three
thousand sheep, and another flock of a thousand goats. Now David had
charged his associates to keep these flocks without hurt and without
damage, and to do them no mischief, neither out of covetousness, nor
because they were in want, nor because they were in the wilderness, and
so could not easily be discovered, but to esteem freedom from injustice
above all other motives, and to look upon the touching of what belonged
to another man as a horrible crime, and contrary to the will of God.
These were the instructions he gave, thinking that the favors he granted
this man were granted to a good man, and one that deserved to have such
care taken of his affairs. This man was Nabal, for that was his name,—a
harsh man, and of a very wicked life, being like a cynic in the course
of his behavior, but still had obtained for his wife a woman of a good
character, wise and handsome. To this Nabal, therefore, David sent ten
men of his attendants at the time when he sheared his sheep, and by them
saluted him; and also wished he might do what he now did for many years
to come, but desired him to make him a present of what he was able to
give him, since he had, to be sure, learned from his shepherds that we
had done them no injury, but had been their guardians a long time
together, while we continued in the wilderness; and he assured him he
should never repent of giving any thing to David. When the messengers
had carried this message to Nabal, he accosted them after an inhuman and
rough manner; for he asked them who David was? and when he heard that he
was the son of Jesse, he said, "Now is the time that fugitives grow
insolent, and make a figure, and leave their masters." When they told
David this, he was wroth, and commanded four hundred armed men to follow
him, and left two hundred to take care of the stuff, [for he had already
six hundred, 24] and went against Nabal: he also swore that he would
that night utterly destroy the whole house and possessions of Nabal; for
that he was grieved, not only that he had proved ungrateful to them,
without making any return for the humanity they had shown him, but that
he had also reproached them, and used ill language to them, when he had
received no cause of disgust from them.
7. Hereupon one of those that kept the flocks of Nabal, said to his
mistress, Nabal's wife, that when David sent to her husband he had
received no civil answer at all from him; but that her husband had
moreover added very reproachful language, while yet David had taken
extraordinary care to keep his flocks from harm, and that what had
passed would prove very pernicious to his master. When the servant had
said this, Abigail, for that was his wife's name, saddled her asses, and
loaded them with all sorts of presents; and, without telling her husband
any thing of what she was about, [for he was not sensible on account of
his drunkenness,] she went to David. She was then met by David as she
was descending a hill, who was coming against Nabal with four hundred
men. When the woman saw David, she leaped down from her ass, and fell on
her face, and bowed down to the ground; and entreated him not to bear in
mind the words of Nabal, since he knew that he resembled his name. Now
Nabal, in the Hebrew tongue, signifies folly. So she made her apology,
that she did not see the messengers whom he sent. "Forgive me,
therefore," said she, "and thank God, who hath hindered thee from
shedding human blood; for so long as thou keepest thyself innocent, he
will avenge thee of wicked men, 25 for what miseries await Nabal, they
will fall upon the heads of thine enemies. Be thou gracious to me, and
think me so far worthy as to accept of these presents from me; and, out
of regard to me, remit that wrath and that anger which thou hast against
my husband and his house, for mildness and humanity become thee,
especially as thou art to be our king." Accordingly, David accepted her
presents, and said, "Nay, but, O woman, it was no other than God's mercy
which brought thee to us today, for, otherwise, thou hadst never seen
another day, I having sworn to destroy Nabal's house this very night,
and to leave alive not one of you who belonged to a man that was wicked
and ungrateful to me and my companions; but now hast thou prevented me,
and seasonably mollified my anger, as being thyself under the care of
God's providence: but as for Nabal, although for thy sake he now escape
punishment, he will not always avoid justice; for his evil conduct, on
some other occasion, will be his ruin." 26
8. When David had said this, he dismissed the woman. But when she came
home and found her husband feasting with a great company, and oppressed
with wine, she said nothing to him then about what had happened; but on
the next day, when he was sober, she told him all the particulars, and
made his whole body to appear like that of a dead man by her words, and
by that grief which arose from them; so Nabal survived ten days, and no
more, and then died. And when David heard of his death, he said that God
had justly avenged him of this man, for that Nabal had died by his own
wickedness, and had suffered punishment on his account, while he had
kept his own hands clean. At which time he understood that the wicked
are prosecuted by God; that he does not overlook any man, but bestows on
the good what is suitable to them, and inflicts a deserved punishment on
the wicked. So he sent to Nabal's wife, and invited her to come to him,
to live with him, and to be his wife. Whereupon she replied to those
that came, that she was not worthy to touch his feet; however, she came,
with all her servants, and became his wife, having received that honor
on account of her wise and righteous course of life. She also obtained
the same honor partly on account of her beauty. Now David had a wife
before, whom he married from the city Abesar; for as to Michal, the
daughter of king Saul, who had been David's wife, her father had given
her in marriage to Phalti, the son of Laish, who was of the city of
Gallim.
9. After this came certain of the Ziphites, and told Saul that David was
come again into their country, and if he would afford them his
assistance, they could catch him. So he came to them with three thousand
armed men; and upon the approach of night, he pitched his camp at a
certain place called Hachilah. But when David heard that Saul was coming
against him, he sent spies, and bid them let him know to what place of
the country Saul was already come; and when they told him that he was at
Hachilah, he concealed his going away from his companions, and came to
Saul's camp, having taken with him Abishai, his sister Zeruiah's son,
and Ahimelech the Hittite. Now Saul was asleep, and the armed men, with
Abner their commander, lay round about him in a circle. Hereupon David
entered into the king's tent; but he did neither kill Saul, though he
knew where he lay, by the spear that was stuck down by him, nor did he
give leave to Abishai, who would have killed him, and was earnestly bent
upon it so to do; for he said it was a horrid crime to kill one that was
ordained king by God, although he was a wicked man; for that he who gave
him the dominion would in time inflict punishment upon him. So he
restrained his eagerness; but that it might appear to have been in his
power to have killed him when he refrained from it, he took his spear,
and the cruse of water which stood by Saul as he lay asleep, without
being perceived by any in the camp, who were all asleep, and went
securely away, having performed every thing among the king's attendants
that the opportunity afforded, and his boldness encouraged him to do. So
when he had passed over a brook, and was gotten up to the top of a hill,
whence he might be sufficiently heard, he cried aloud to Saul's
soldiers, and to Abner their commander, and awaked them out of their
sleep, and called both to him and to the people. Hereupon the commander
heard him, and asked who it was that called him. To whom David replied,
"It is I, the son of Jesse, whom you make a vagabond. But what is the
matter? Dost thou, that art a man of so great dignity, and of the first
rank in the king's court, take so little care of thy master's body? and
is sleep of more consequence to thee than his preservation, and thy care
of him? This negligence of yours deserves death, and punishment to be
inflicted on you, who never perceived when, a little while ago, some of
us entered into your camp, nay, as far as to the king himself, and to
all the rest of you. If thou look for the king's spear and his cruse of
water, thou wilt learn what a mighty misfortune was ready to overtake
you in your very camp without your knowing it." Now when Saul knew
David's voice, and understood that when he had him in his power while he
was asleep, and his guards took no care of him, yet did not he kill him,
but spared him, when he might justly have cut him off, he said that he
owed him thanks for his preservation; and exhorted him to be of good
courage, and not be afraid of suffering any mischief from him any more,
and to return to his own home, for he was now persuaded that he did not
love himself so well as he was loved by him: that he had driven away him
that could guard him, and had given many demonstrations of his good-will
to him: that he had forced him to live so long in a state of banishment,
and in great fears of his life, destitute of his friends and his
kindred, while still he was often saved by him, and frequently received
his life again when it was evidently in danger of perishing. So David
bade them send for the spear and the cruse of water, and take them back;
adding this withal, That God would be the judge of both their
dispositions, and of the actions that flowed from the same, "who knows
that then it was this day in my power to have killed thee I abstained
from it."
10. Thus Saul having escaped the hands of David twice, he went his way
to his royal palace, and his own city: but David was afraid, that if he
staid there he should be caught by Saul; so he thought it better to go
up into the land of the Philistines, and abide there. Accordingly, he
came with the six hundred men that were with him to Achish, the king of
Gath, which was one of their five cities. Now the king received both him
and his men, and gave them a place to inhabit in. He had with him also
his two wives, Ahinoam and Abigail, and he dwelt in Gath. But when Saul
heard this, he took no further care about sending to him, or going after
him, because he had been twice, in a manner, caught by him, while he was
himself endeavoring to catch him. However, David had no mind to continue
in the city of Gath, but desired the king, that since he had received
him with such humanity, that he would grant him another favor, and
bestow upon him some place of that country for his habitation, for he
was ashamed, by living in the city, to be grievous and burdensome to
him. So Achish gave him a certain village called Ziklag; which place
David and his sons were fond of when he was king, and reckoned it to be
their peculiar inheritance. But about those matters we shall give the
reader further information elsewhere. Now the time that David dwelt in
Ziklag, in the land of the Philistines, was four months and twenty days.
And now he privately attacked those Geshurites and Amalekites that were
neighbors to the Philistines, and laid waste their country, and took
much prey of their beasts and camels, and then returned home; but David
abstained from the men, as fearing they should discover him to king
Achish; yet did he send part of the prey to him as a free gift. And when
the king inquired whom they had attacked when they brought away the
prey, he said, those that lay to the south of the Jews, and inhabited in
the plain; whereby he persuaded Achish to approve of what he had done,
for he hoped that David had fought against his own nation, and that now
he should have him for his servant all his life long, and that he would
stay in his country.
CHAPTER 14. How Saul Upon God's Not Answering Him Concerning The Fight
With The Philistines Desired A Necromantic Woman To Raise Up The Soul Of
Samuel To Him; And How He Died, With His Sons Upon The Overthrow Of The
Hebrews In Battle.
1. About the same time the Philistines resolved to make war against the
Israelites, and sent to all their confederates that they would go along
with them to the war to Reggan, [near the city Shunem,] whence they
might gather themselves together, and suddenly attack the Hebrews. Then
did Achish, the king of Gath, desire David to assist them with his armed
men against the Hebrews. This he readily promised; and said that the
time was now come wherein he might requite him for his kindness and
hospitality. So the king promised to make him the keeper of his body,
after the victory, supposing that the battle with the enemy succeeded to
their mind; which promise of honor and confidence he made on purpose to
increase his zeal for his service.
2. Now Saul, the king of the Hebrews, had cast out of the country the
fortune-tellers, and the necromancers, and all such as exercised the
like arts, excepting the prophets. But when he heard that the
Philistines were already come, and had pitched their camp near the city
Shunem, situate in the plain, he made haste to oppose them with his
forces; and when he was come to a certain mountain called Gilboa, he
pitched his camp over-against the enemy; but when he saw the enemy's
army he was greatly troubled, because it appeared to him to be numerous,
and superior to his own; and he inquired of God by the prophets
concerning the battle, that he might know beforehand what would be the
event of it. And when God did not answer him, Saul was under a still
greater dread, and his courage fell, foreseeing, as was but reasonable
to suppose, that mischief would befall him, now God was not there to
assist him; yet did he bid his servants to inquire out for him some
woman that was a necromancer and called up the souls of the dead, that
So he might know whether his affairs would succeed to his mind; for this
sort of necromantic women that bring up the souls of the dead, do by
them foretell future events to such as desire them. And one of his
servants told him that there was such a woman in the city Endor, but was
known to nobody in the camp; hereupon Saul put off his royal apparel,
and took two of those his servants with him, whom he knew to be most
faithful to him, and came to Endor to the woman, and entreated her to
act the part of a fortune-teller, and to bring up such a soul to him as
he should name to her. But when the woman opposed his motion, and said
she did not despise the king, who had banished this sort of fortune-
tellers, and that he did not do well himself, when she had done him no
harm, to endeavor to lay a snare for her, and to discover that she
exercised a forbidden art, in order to procure her to be punished, he
sware that nobody should know what she did; and that he would not tell
any one else what she foretold, but that she should incur no danger. As
soon as he had induced her by this oath to fear no harm, he bid her
bring up to him the soul of Samuel. She, not knowing who Samuel was,
called him out of Hades. When he appeared, and the woman saw one that
was venerable, and of a divine form, she was in disorder; and being
astonished at the sight, she said, "Art not thou king Saul?" for Samuel
had informed her who he was. When he had owned that to be true, and had
asked her whence her disorder arose, she said that she saw a certain
person ascend, who in his form was like to a god. And when he bid her
tell him what he resembled, in what habit he appeared, and of what age
he was, she told him he was an old man already, and of a glorious
personage, and had on a sacerdotal mantle. So the king discovered by
these signs that he was Samuel; and he fell down upon the ground, and
saluted and worshipped him. And when the soul of Samuel asked him why he
had disturbed him, and caused him to be brought up, he lamented the
necessity he was under; for he said, that his enemies pressed heavily
upon him; that he was in distress what to do in his present
circumstances; that he was forsaken of God, and could obtain no
prediction of what was coming, neither by prophets nor by dreams; and
that "these were the reasons why I have recourse to time, who always
took great care of me." But 27 Samuel, seeing that the end of Saul's
life was come, said, "It is in vain for thee to desire to learn of me
any thing future, when God hath forsaken thee: however, hear what I say,
that David is to be king, and to finish this war with good success; and
thou art to lose thy dominion and thy life, because thou didst not obey
God in the war with the Amalekites, and hast not kept his commandments,
as I foretold thee while I was alive. Know, therefore, that the people
shall be made subject to their enemies, and that thou, with thy sons,
shall fall in the battle tomorrow, and thou shalt then be with me [in
Hades]."
3. When Saul heard this, he could not speak for grief, and fell down on
the floor, whether it were from the sorrow that arose upon what Samuel
had said, or from his emptiness, for he had taken no food the foregoing
day nor night, he easily fell quite down: and when with difficulty he
had recovered himself, the woman would force him to eat, begging this of
him as a favor on account of her concern in that dangerous instance of
fortune-telling, which it was not lawful for her to have done, because
of the fear she was under of the king, while she knew not who he was,
yet did she undertake it, and go through with it; on which account she
entreated him to admit that a table and food might be set before him,
that he might recover his strength, and so get safe to his own camp. And
when he opposed her motion, and entirely rejected it, by reason of his
anxiety, she forced him, and at last persuaded him to it. Now she had
one calf that she was very fond of, and one that she took a great deal
of care of, and fed it herself; for she was a woman that got her living
by the labor of her own hands, and had no other possession but that one
calf; this she killed, and made ready its flesh, and set it before his
servants and himself. So Saul came to the camp while it was yet night.
4. Now it is but just to recommend the generosity of this woman, 28
because when the king had forbidden her to use that art whence her
circumstances were bettered and improved, and when she had never seen
the king before, she still did not remember to his disadvantage that he
had condemned her sort of learning, and did not refuse him as a
stranger, and one that she had had no acquaintance with; but she had
compassion upon him, and comforted him, and exhorted him to do what he
was greatly averse to, and offered him the only creature she had, as a
poor woman, and that earnestly, and with great humanity, while she had
no requital made her for her kindness, nor hunted after any future favor
from him, for she knew he was to die; whereas men are naturally either
ambitious to please those that bestow benefits upon them, or are very
ready to serve those from whom they may receive some advantage. It would
be well therefore to imitate the example and to do kindnesses to all
such as are in want and to think that nothing is better, nor more
becoming mankind, than such a general beneficence, nor what will sooner
render God favorable, and ready to bestow good things upon us. And so
far may suffice to have spoken concerning this woman. But I shall speak
further upon another subject, which will afford me all opportunity of
discoursing on what is for the advantage of cities, and people, and
nations, and suited to the taste of good men, and will encourage them
all in the prosecution of virtue; and is capable of showing them the
desirability of acquiring glory, and an everlasting fame; and of
imprinting in the kings of nations, and the rulers of cities, great
inclination and diligence of doing well; as also of encouraging them to
undergo dangers, and to die for their countries, and of instructing them
how to despise all the most terrible adversities: and I have a fair
occasion offered me to enter on such a discourse by Saul the king of the
Hebrews; for although he knew what was coming upon him, and that he was
to die immediately, by the prediction of the prophet, he did not resolve
to fly from death, nor so far to indulge the love of life as to betray
his own people to the enemy, or to bring a disgrace on his royal
dignity; but exposing himself, as well as all his family and children,
to dangers, he thought it a brave thing to fall together with them, as
he was fighting for his subjects, and that it was better his sons should
die thus, showing their courage, than to leave them to their uncertain
conduct afterward, while, instead of succession and posterity, they
gained commendation and a lasting name. Such a one alone seems to me to
be a just, a courageous, and a prudent man; and when any one has arrived
at these dispositions, or shall hereafter arrive at them, he is the man
that ought to be by all honored with the testimony of a virtuous or
courageous man: for as to those that go out to war with hopes of
success, and that they shall return safe, supposing they should have
performed some glorious action, I think those do not do well who call
these valiant men, as so many historians and other writers who treat of
them are wont to do, although I confess those do justly deserve some
commendation also; but those only may be styled courageous and bold in
great undertakings, and despisers of adversities, who imitate Saul: for
as for those that do not know what the event of war will be as to
themselves, and though they do not faint in it, but deliver themselves
up to uncertain futurity, and are tossed this way and that way, this is
not so very eminent an instance of a generous mind, although they happen
to perform many great exploits; but when men's minds expect no good
event, but they know beforehand they must die, and that they must
undergo that death in the battle also, after this neither to be
affrighted, nor to be astonished at the terrible fate that is coming,
but to go directly upon it, when they know it beforehand, this it is
that I esteem the character of a man truly courageous. Accordingly this
Saul did, and thereby demonstrated that all men who desire fame after
they are dead are so to act as they may obtain the same: this especially
concerns kings, who ought not to think it enough in their high stations
that they are not wicked in the government of their subjects, but to be
no more than moderately good to them. I could say more than this about
Saul and his courage, the subject affording matter sufficient; but that
I may not appear to run out improperly in his commendation, I return
again to that history from which I made this digression.
5. Now when the Philistines, as I said before, had pitched their camp,
and had taken an account of their forces, according to their nations,
and kingdoms, and governments, king Achish came last of all with his own
army; after whom came David with his six hundred armed men. And when the
commanders of the Philistines saw him, they asked the king whence these
Hebrews came, and at whose invitation. He answered that it was David,
who was fled away from his master Saul, and that he had entertained him
when he came to him, and that now he was willing to make him this
requital for his favors, and to avenge himself upon Saul, and so was
become his confederate. The commanders complained of this, that he had
taken him for a confederate who was an enemy; and gave him counsel to
send him away, lest he should unawares do his friends a great deal of
mischief by entertaining him, for that he afforded him an opportunity of
being reconciled to his master by doing a mischief to our army. They
thereupon desired him, out of a prudent foresight of this, to send him
away, with his six hundred armed men, to the place he had given him for
his habitation; for that this was that David whom the virgins celebrated
in their hymns, as having destroyed many ten thousands of the
Philistines. When the king of Gath heard this, he thought they spake
well; so he called David, and said to him, "As for myself, I can bear
witness that thou hast shown great diligence and kindness about me, and
on that account it was that I took thee for my confederate; however,
what I have done does not please the commanders of the Philistines; go
therefore within a day's time to the place I have given thee, without
suspecting any harm, and there keep my country, lest any of our enemies
should make an incursion upon it, which will be one part of that
assistance which I expect from thee." So David came to Ziklag, as the
king of Gath bade him; but it happened, that while he was gone to the
assistance of the Philistines, the Amalekites had made an incursion, and
taken Ziklag before, and had burnt it; and when they had taken a great
deal of other prey out of that place, and out of the other parts of the
Philistines' country, they departed.
6. Now when David found that Ziklag was laid waste, and that it was all
spoiled, and that as well his own wives, who were two, as the wives of
his companions, with their children, were made captives, he presently
rent his clothes, weeping and lamenting, together with his friends; and
indeed he was so cast down with these misfortunes, that at length tears
themselves failed him. He was also in danger of being stoned to death by
his companions, who were greatly afflicted at the captivity of their
wives and children, for they laid the blame upon him of what had
happened. But when he had recovered himself out of his grief, and had
raised up his mind to God, he desired the high priest Abiathar to put on
his sacerdotal garments, and to inquire of God, and to prophesy to him,
whether God would grant; that if he pursued after the Amalekites, he
should overtake them, and save their wives and their children, and
avenge himself on the enemies. And when the high priest bade him to
pursue after them, he marched apace, with his four hundred men, after
the enemy; and when he was come to a certain brook called Besor, and had
lighted upon one that was wandering about, an Egyptian by birth, who was
almost dead with want and famine, [for he had continued wandering about
without food in the wilderness three days,] he first of all gave him
sustenance, both meat and drink, and thereby refreshed him. He then
asked him to whom he belonged, and whence he came. Whereupon the man
told him he was an Egyptian by birth, and was left behind by his master,
because he was so sick and weak that he could not follow him. He also
informed him that he was one of those who had burnt and plundered, not
only other parts of Judea, but Ziklag itself also. So David made use of
him as a guide to find oat the Amalekites; and when he had overtaken
them, as they lay scattered about on the ground, some at dinner, some
disordered, and entirely drunk with wine, and in the fruition of their
spoils and their prey, he fell upon them on the sudden, and made a great
slaughter among them; for they were naked, and expected no such thing,
but had betaken themselves to drinking and feasting; and so they were
all easily destroyed. Now some of them that were overtaken as they lay
at the table were slain in that posture, and their blood brought up with
it their meat and their drink. They slew others of them as they were
drinking to one another in their cups, and some of them when their full
bellies had made them fall asleep; and for so many as had time to put on
their armor, they slew them with the sword, with no less ease than they
did those that were naked; and for the partisans of David, they
continued also the slaughter from the first hour of the day to the
evening, so that there were, not above four hundred of the Amalekites
left; and they only escaped by getting upon their dromedaries and
camels. Accordingly David recovered not only all the other spoils which
the enemy had carried away, but his wives also, and the wives of his
companions. But when they were come to the place where they had left the
two hundred men, which were not able to follow them, but were left to
take care of the stuff, the four hundred men did not think fit to divide
among them any other parts of what they had gotten, or of the prey,
since they did not accompany them, but pretended to be feeble, and did
not follow them in pursuit of the enemy, but said they should be
contented to have safely recovered their wives; yet did David pronounce
that this opinion of theirs was evil and unjust, and that when God had
granted them such a favor, that they had avenged themselves on their
enemies, and had recovered all that belonged to themselves, they should
make an equal distribution of what they had gotten to all, because the
rest had tarried behind to guard their stuff; and from that time this
law obtained among them, that those who guarded the stuff, should
receive an equal share with those that fought in the battle. Now when
David was come to Ziklag, he sent portions of the spoils to all that had
been familiar with him, and to his friends in the tribe of Judah. And
thus ended the affairs of the plundering of Ziklag, and of the slaughter
of the Amalekites.
7. Now upon the Philistines joining battle, there followed a sharp
engagement, and the Philistine, became the conquerors, and slew a great
number of their enemies; but Saul the king of Israel, and his sons,
fought courageously, and with the utmost alacrity, as knowing that their
entire glory lay in nothing else but dying honorably, and exposing
themselves to the utmost danger from the enemy [for they had nothing
else to hope for]; so they brought upon themselves the whole power of
the enemy, till they were encompassed round and slain, but not before
they had killed many of the Philistines Now the sons of Saul were
Jonathan, and Abinadab, and Malchisua; and when these were slain the
multitude of the Hebrews were put to flight, and all was disorder, and
confusion, and slaughter, upon the Philistines pressing in upon them.
But Saul himself fled, having a strong body of soldiers about him; and
upon the Philistines sending after them those that threw javelins and
shot arrows, he lost all his company except a few. As for himself, he
fought with great bravery; and when he had received so many wounds, that
he was not able to bear up nor to oppose any longer, and yet was not
able to kill himself, he bade his armor-bearer draw his sword, and run
him through, before the enemy should take him alive. But his armor-
bearer not daring to kill his master, he drew his own sword, and placing
himself over against its point, he threw himself upon it; and when he
could neither run it through him, nor, by leaning against it, make the
sword pass through him, he turned him round, and asked a certain young
man that stood by who he was; and when he understood that he was an
Amalekite, he desired him to force the sword through him, because he was
not able to do it with his own hands, and thereby to procure him such a
death as he desired. This the young man did accordingly; and he took the
golden bracelet that was on Saul's arm, and his royal crown that was on
his head, and ran away. And when Saul's armor-bearer saw that he was
slain, he killed himself; nor did any of the king's guards escape, but
they all fell upon the mountain called Gilboa. But when those Hebrews
that dwelt in the valley beyond Jordan, and those who had their cities
in the plain, heard that Saul and his sons were fallen, and that the
multitude about them were destroyed, they left their own cities, and
fled to such as were the best fortified and fenced; and the Philistines,
finding those cities deserted, came and dwelt in them.
8. On the next day, when the Philistines came to strip their enemies
that were slain, they got the bodies of Saul and of his sons, and
stripped them, and cut off their heads; and they sent messengers all
about their country, to acquaint them that their enemies were fallen;
and they dedicated their armor in the temple of Astarte, but hung their
bodies on crosses at the walls of the city Bethshun, which is now called
Scythepolls. But when the inhabitants of Jabesh-Gilead heard that they
had dismembered the dead bodies of Saul and of his sons, they deemed it
so horrid a thing to overlook this barbarity, and to suffer them to be
without funeral rites, that the most courageous and hardy among them
[and indeed that city had in it men that were very stout both in body
and mind] journeyed all night, and came to Bethshun, and approached to
the enemy's wall, and taking down the bodies of Saul and of his sons,
they carried them to Jabesh, while the enemy were not able enough nor
bold enough to hinder them, because of their great courage. So the
people of Jabesh wept all in general, and buried their bodies in the
best place of their country, which was named Areurn; and they observed a
public mourning for them seven days, with their wives and children,
beating their breasts, and lamenting the king and his sons, without
either tasting meat or drink 29 [till the evening.]
9. To this his end did Saul come, according to the prophecy of Samuel,
because he disobeyed the commands of God about the Amalekites, and on
the account of his destroying the family of Ahimelech the high priest,
with Ahimelech himself, and the city of the high priests. Now Saul, when
he had reigned eighteen years while Samuel was alive, and after his
death two [and twenty], ended his life in this manner.
FOOTNOTES:
1 (return) [ Dagon, a famous maritime god or idol, is generally supposed
to have been like a man above the navel, and like a fish beneath it.]
2 (return) [ Spanheim informs us here, that upon the coins of Tenedos,
and those of other cities, a field-mouse is engraven, together with
Apollo Smintheus, or Apollo, the driver away of field-mice, on account
of his being supposed to have freed certain tracts of ground from those
mice; which coins show how great a judgment such mice have sometimes
been, and how the deliverance from them was then esteemed the effect of
a divine power; which observations are highly suitable to this history.]
3 (return) [ This device of the Philistines, of having a yoke of kine to
draw this cart, into which they put the ark of the Hebrews, is greatly
illustrated by Sanchoniatho's account, under his ninth generation, that
Agrouerus, or Agrotes, the husbandman, had a much-worshipped statue and
temple, carried about by one or more yoke of oxen, or kine, in
Phoenicia, in the neighborhood of these Philistines. See Cumberland's
Sanchoniatho, p. 27 and 247; and Essay on the Old Testament, Append. p.
172.]
4 (return) [ These seventy men, being not so much as Levites, touched
the ark in a rash or profane manner, and were slain by the hand of God
for such their rashness and profaneness, according to the Divine
threatenings, Numbers 4:15, 20; but how other copies come to add such an
incredible number as fifty thousand in this one town, or small city, I
know not. See Dr. Wall's Critical Notes on 1 Samuel 6:19.]
5 (return) [ This is the first place, so far as I remember, in these
Antiquities, where Josephus begins to call his nation Jews, he having
hitherto usually, if not constantly, called them either Hebrews or
Israelites. The second place soon follows; see also ch. 3. sect. 5.]
6 (return) [ Of this great mistake of Saul and his servant, as if true
prophet of God would accept of a gift or present, for foretelling what
was desired of him, see the note on B. IV. ch. 6. sect. 3.]
7 (return) [ It seems to me not improbable that these seventy guests of
Samuel, as here, with himself at the head of them, were a Jewish
sanhedrim, and that hereby Samuel intimated to Saul that these seventy-
one were to be his constant counselors, and that he was to act not like
a sole monarch, but with the advice and direction of these seventy-one
members of that Jewish sanhedrim upon all occasions, which yet we never
read that he consulted afterward.]
8 (return) [ An instance of this Divine fury we have after this in Saul,
ch. 5. sect. 2, 3; 1 Samuel 11:6. See the like, Judges 3:10; 6:34;
11:29; 13:25; and 14:6.]
9 (return) [ Take here Theodoret's note, cited by Dr. Hudson:—"He that
exposes his shield to the enemy with his left hand, thereby hides his
left eye, and looks at the enemy with his right eye: he therefore that
plucks out that eye, makes men useless in war."]
10 (return) [ Mr. Reland observes here, and proves elsewhere in his note
on Antiq. B. III. ch. 1. sect. 6, that although thunder and lightning
with us usually happen in summer, yet in Palestine and Syria they are
chiefly confined to winter. Josephus takes notice of the same thing
again, War, B. IV. ch. 4. sect. 5.]
11 (return) [ Saul seems to have staid till near the time of the evening
sacrifice, on the seventh day, which Samuel the prophet of God had
appointed him, but not till the end of that day, as he ought to have
done; and Samuel appears, by delaying to come to the full time of the
evening sacrifice on that seventh day, to have tried him [who seems to
have been already for some time declining from his strict and bounden
subordination to God and his prophet; to have taken life-guards for
himself and his son, which was entirely a new thing in Israel, and
savored of a distrust of God's providence; and to have affected more
than he ought that independent authority which the pagan kings took to
themselves]; Samuel, I say, seems to have here tried Saul whether he
would stay till the priest came, who alone could lawfully offer the
sacrifices, nor would boldly and profanely usurp the priest's office,
which he venturing upon, was justly rejected for his profaneness. See
Apost. Constit. B. II. ch. 27. And, indeed, since Saul had accepted
kingly power, which naturally becomes ungovernable and tyrannical, as
God foretold, and the experience of all ages has shown, the Divine
settlement by Moses had soon been laid aside under the kings, had not
God, by keeping strictly to his laws, and severely executing the
threatenings therein contained, restrained Saul and other kings in some
degree of obedience to himself; nor was even this severity sufficient to
restrain most of the future kings of Israel and Judah from the grossest
idolatry and impiety. Of the advantage of which strictness, in the
observing Divine laws, and inflicting their threatened penalties, see
Antiq. B. VI. ch. 12. sect. 7; and Against Apion, B. II. sect. 30, where
Josephus speaks of that matter; though it must be noted that it seems,
at least in three instances, that good men did not always immediately
approve of such Divine severity. There seems to be one instance, 1
Samuel 6:19, 20; another, 1 Samuel 15:11; and a third, 2 Samuel 6:8, 9;
Antiq. B. VI. ch. 7. sect. 2; though they all at last acquiesced in the
Divine conduct, as knowing that God is wiser than men.]
12 (return) [ By this answer of Samuel, and that from a Divine
commission, which is fuller in l Samuel 13:14, and by that parallel note
in the Apostolical Constitutions just now quoted, concerning the great
wickedness of Saul in venturing, even under a seeming necessity of
affairs, to usurp the priest's office, and offer sacrifice without the
priest, we are in some degree able to answer that question, which I have
ever thought a very hard one, viz. Whether, if there were a city or
country of lay Christians without any clergymen, it were lawful for the
laity alone to baptize, or celebrate the eucharist, etc., or indeed
whether they alone could ordain themselves either bishops, priests, or
deacons, for the due performance of such sacerdotal ministrations; or
whether they ought not rather, till they procure clergymen to come among
them, to confine themselves within those bounds of piety and
Christianity which belong alone to the laity; such particularly as are
recommended in the first book of the Apostolical Constitutions, which
peculiarly concern the laity, and are intimated in Clement's undoubted
epistle, sect. 40. To which latter opinion I incline.]
13 (return) [ This rash vow or curse of Saul, which Josephus says was
confirmed by the people, and yet not executed, I suppose principally
because Jonathan did not know of it, is very remarkable; it being of the
essence of the obligation of all laws, that they be sufficiently known
and promulgated, otherwise the conduct of Providence, as to the
sacredness of solemn oaths and vows, in God's refusing to answer by Urim
till this breach of Saul's vow or curse was understood and set right,
and God propitiated by public prayer, is here very remarkable, as indeed
it is every where else in the Old Testament.]
14 (return) [ Here we have still more indications of Saul's affectation
of despotic power, and of his entrenching upon the priesthood, and
making and endeavoring to execute a rash vow or curse, without
consulting Samuel or the sanhedrim. In this view it is also that I look
upon this erection of a new altar by Saul, and his offering of burnt-
offerings himself upon it, and not as any proper instance of devotion or
religion, with other commentators.]
15 (return) [ The reason of this severity is distinctly given, 1 Samuel
15:18, "Go and utterly destroy the sinners the Amalekites:" nor indeed
do we ever meet with these Amalekites but as very cruel and bloody
people, and particularly seeking to injure and utterly to destroy the
nation of Israel. See Exodus 17:8-16; Numbers 14:45; Deuteronomy 25:17-
19; Judges 6:3, 6; 1 Samuel 15:33; Psalms 83:7; and, above all, the most
barbarous of all cruelties, that of Haman the Agagite, or one of the
posterity of Agag, the old king of the Amalekites, Esther 3:1-15.]
16 (return) [ Spanheim takes notice here that the Greeks had such
singers of hymns; and that usually children or youths were picked out
for that service; as also, that those called singers to the harp, did
the same that David did here, i.e. join their own vocal and instrumental
music together.]
17 (return) [ Josephus says thrice in this chapter, and twice
afterwards, ch. 11. sect. 2, and B. VII. ch. 1. sect. 4, i.e. five times
in all, that Saul required not a bare hundred of the foreskins of the
Philistines, but six hundred of their heads. The Septuagint have 100
foreskins, but the Syriac and Arabic 200. Now that these were not
foreskins, with our other copies, but heads, with Josephus's copy, seems
somewhat probable, from 1 Samuel 29:4, where all copies say that it was
with the heads of such Philistines that David might reconcile himself to
his master, Saul.]
18 (return) [ Since the modern Jews have lost the signification of the
Hebrew word here used, cebr; and since the LXX., as well as Josephus,
reader it the liver of the goat, and since this rendering, and
Josephus's account, are here so much more clear and probable than those
of others, it is almost unaccountable that our commentators should so
much as hesitate about its true interpretation.]
19 (return) [ These violent and wild agitations of Saul seem to me to
have been no other than demoniacal; and that the same demon which used
to seize him, since he was forsaken of God, and which the divine hymns
and psalms which were sung to the harp by David used to expel, was now
in a judicial way brought upon him, not only in order to disappoint his
intentions against innocent David, but to expose him to the laughter and
contempt of all that saw him, or heard of those agitations; such violent
and wild agitations being never observed in true prophets, when they
were under the inspiration of the Spirit of God. Our other copies, which
say the Spirit of God came him, seem not so here copy, which mentions
nothing of God at all. Nor does Josephus seem to ascribe this impulse
and ecstasy of Saul to any other than to his old demoniacal spirit,
which on all accounts appears the most probable. Nor does the former
description of Saul's real inspiration by the Divine Spirit, 1 Samuel
10:9- 12; Antiq. B. VI. ch. 4. sect. 2, which was before he was become
wicked, well agree with the descriptions before us.]
20 (return) [ What is meant by Saul's lying down naked all that day, and
all that night, 1 Samuel 19:4, and whether any more than laying aside
his royal apparel, or upper garments, as Josephus seems to understand
it, is by no means certain. See the note on Antiq. B. VIII. ch. 14.
sect. 2.
21 (return) [ This city Nob was not a city allotted to the priests, nor
had the prophets, that we know of, any particular cities allotted them.
It seems the tabernacle was now at Nob, and probably a school of the
prophets was here also. It was full two days' journey on foot from
Jerusalem, 1 Samuel 21:5. The number of priests here slain in Josephus
is three hundred and eighty-five, and but eighty-five in our Hebrew
copies; yet are they three hundred and five in the Septuagint. I prefer
Josephus's number, the Hebrew having, I suppose, only dropped the
hundreds, the other the tens. This city Nob seems to have been the
chief, or perhaps the only seat of the family of Ithamar, which here
perished, according to God's former terrible threatenings to Eli, 1
Samuel 2:27-36; 3:11-18. See ch. 14. sect. D, hereafter.]
22 (return) [ This section contains an admirable reflection of Josephus
concerning the general wickedness of men in great authority, and the
danger they are in of rejecting that regard to justice and humanity, to
Divine Providence and the fear of God, which they either really had, or
pretended to have, while they were in a lower condition. It can never be
too often perused by kings and great men, nor by those who expect to
obtain such elevated dignities among mankind. See the like reflections
of our Josephus, Antiq. B. VII. ch. 1. sect. 5, at the end; and B. VIII.
ch. 10. sect. 2, at the beginning. They are to the like purport with one
branch of Agur's prayer: "One thing have I required of thee, deny it me
not before I die: Give me not riches, lest I be full, and deny thee, and
say, Who is the Lord?" Proverbs 30:7-9.]
23 (return) [ The phrase in David's speech to Saul, as set down in
Josephus, that he had abstained from just revenge, puts me in mind of
the like words in the Apostolical Constitutions, B. VII. ch. 2., "That
revenge is not evil, but that patience is more honorable."]
24 (return) [ The number of men that came first to David, are distinctly
in Josephus, and in our common copies, but four hundred. When he was at
Keilah still but four hundred, both in Josephus and in the LXXX.; but
six hundred in our Hebrew copies, 1 Samuel 23:3; see 30:9, 10. Now the
six hundred there mentioned are here estimated by Josephus to have been
so many, only by an augmentation of two hundred afterward, which I
suppose is the true solution of this seeming disagreement.]
25 (return) [ In this and the two next sections, we may perceive how
Josephus, nay, how Abigail herself, would understand, the "not avenging
ourselves, but heaping coals of fire on the head of the injurious,"
Proverbs 25:22; Romans 12:20, not as we do now, of them into but of
leaving them to the judgment of God, "to whom vengeance belongeth,"
Deuteronomy 32:35; Psalms 94:1; Hebrews 10:30, and who will take
vengeance on the wicked. And since all God's judgments are just, and all
fit to be executed, and all at length for the good of the persons
punished, I incline to think that to be the meaning of this phrase of
"heaping coals of fire on their heads."]
26 (return) [ We may note here, that how sacred soever an oath was
esteemed among the people of God in old times, they did not think it
obligatory where the action was plainly unlawful. For so we see it was
in this case of David, who, although he had sworn to destroy Nabal and
his family, yet does he here, and 1 Samuel 25:32-41, bless God for
preventing his keeping his oath, and shedding of blood, which he had
swore to do.]
27 (return) [ This history of Saul's consultation, not with a witch, as
we render the Hebrew word here, but with a necromancer, as the whole
history shows, is easily understood, especially if we consult the
Recognitions of Clement, B. I. ch. 5. at large, and more briefly, and
nearer the days of Samuel Ecclus. 46:20, "Samuel prophesied after his
death, and showed the king his end, and lift up his voice from the earth
in prophecy," to blot out "the wickedness of the people." Nor does the
exactness of the accomplishment of this prediction, the very next day,
permit us to suppose any imposition upon Saul in the present history;
for as to all modern hypotheses against the natural sense of such
ancient and authentic histories, I take them to be of very small value
or consideration.]
28 (return) [ These great commendations of this necromantic woman of
Endor, and of Saul's martial courage, when yet he knew he should die in
the battle, are somewhat unusual digressions in Josephus. They seem to
me extracted from some speeches or declamations of his composed
formerly, in the way of oratory, that lay by him, and which he thought
fit to insert upon this occasion. See before on Antiq. B. I. ch. 6 sect.
8.]
29 (return) [ This way of speaking in Josephus, of fasting "seven days
without meat or drink," is almost like that of St. Paul, Acts 27:33,
"This day is the fourteenth day that ye have tarried, and continued
fasting, having taken nothing:" and as the nature of the thing, and the
impossibility of strictly fasting so long, require us here to understand
both Josephus and the sacred author of this history, 1 Samuel 30:13,
from whom he took it, of only fasting fill the evening; so must we
understand St. Paul, either that this was really the fourteenth day that
they had taken nothing till the evening, or else that this was the
fourteenth day of their tempestuous weather in the Adriatic Sea, as ver.
27, and that on this fourteenth day alone they had continued fasting,
and had taken nothing before that evening. The mention of their long
abstinence, ver. 21, inclines me to believe the former explication to be
the truth, and that the case was then for a fortnight what it was here
for a week, that they kept all those days entirely as lasts till the
evening, but not longer. See Judges 20:26; 21:2; 1 Samuel 14:24; 2
Samuel 1:12; Antiq. B. VII. ch. 7. sect. 4.]
BOOK VII. Containing The Interval Of Forty Years.—From The Death Of Saul
To The Death Of David.
CHAPTER 1. How David Reigned Over One Tribe At Hebron While The Son Of
Saul Reigned Over The Rest Of The Multitude; And How, In The Civil War
Which Then Arose Asahel And Abner Were Slain.
1. This fight proved to be on the same day whereon David was come back
to Ziklag, after he had overcome the Amalekites. Now when he had been
already two days at Ziklag, there came to him the man who slew Saul,
which was the third day after the fight. He had escaped out of the
battle which the Israelites had with the Philistines, and had his
clothes rent, and ashes upon his head. And when he made his obeisance to
David, he inquired of him whence he came. He replied, from the battle of
the Israelites; and he informed him that the end of it was unfortunate,
many ten thousands of the Israelites having been cut off, and Saul,
together with his sons, slain. He also said that he could well give him
this information, because he was present at the victory gained over the
Hebrews, and was with the king when he fled. Nor did he deny that he had
himself slain the king, when he was ready to be taken by the enemy, and
he himself exhorted him to do it, because, when he was fallen on his
sword, his great wounds had made him so weak that he was not able to
kill himself. He also produced demonstrations that the king was slain,
which were the golden bracelets that had been on the king's arms, and
his crown, which he had taken away from Saul's dead body, and had
brought them to him. So David having no longer any room to call in
question the truth of what he said, but seeing most evident marks that
Saul was dead, he rent his garments, and continued all that day with his
companions in weeping and lamentation. This grief was augmented by the
consideration of Jonathan; the son of Saul, who had been his most
faithful friend, and the occasion of his own deliverance. He also
demonstrated himself to have such great virtue, and such great kindness
for Saul, as not only to take his death to heart, though he had been
frequently in danger of losing his life by his means, but to punish him
that slew him; for when David had said to him that he was become his own
accuser, as the very man who had slain the king, and when he had
understood that he was the son of an Amalekite, he commanded him to be
slain. He also committed to writing some lamentations and funeral
commendations of Saul and Jonathan, which have continued to my own age.
2. Now when David had paid these honors to the king, he left off his
mourning, and inquired of God by the prophet which of the cities of the
tribe of Judah he would bestow upon him to dwell in; who answered that
he bestowed upon him Hebron. So he left Ziklag, and came to Hebron, and
took with him his wives, who were in number two, and his armed men;
whereupon all the people of the forementioned tribe came to him, and
ordained him their king. But when he heard that the inhabitants of
Jabesh- gilead had buried Saul and his sons [honorably], he sent to them
and commended them, and took what they had done kindly, and promised to
make them amends for their care of those that were dead; and at the same
time he informed them that the tribe of Judah had chosen him for their
king.
3. But as soon as Abner, the son of Ner, who was general of Saul's army,
and a very active man, and good-natured, knew that the king, and
Jonathan, and his two other sons, were fallen in the battle, he made
haste into the camp; and taking away with him the remaining son of Saul,
whose name was Ishbosheth, he passed over to the land beyond Jordan, and
ordained him the king of the whole multitude, excepting the tribe of
Judah; and made his royal seat in a place called in our own language
Mahanaim, but in the language of the Grecians, The Camps; from whence
Abner made haste with a select body of soldiers, to fight with such of
the tribe of Judah as were disposed to it, for he was angry that this
tribe had set up David for their king. But Joab, whose father was Suri,
and his mother Zeruiah, David's sister, who was general of David's army,
met him, according to David's appointment. He had with him his brethren,
Abishai and Asahel, as also all David's armed men. Now when he met Abner
at a certain fountain, in the city of Gibeon, he prepared to fight. And
when Abner said to him, that he had a mind to know which of them had the
more valiant soldiers, it was agreed between them that twelve soldiers
of each side should fight together. So those that were chosen out by
both the generals for this fight came between the two armies, and
throwing their lances one against the other, they drew their swords, and
catching one another by the head, they held one another fast, and ran
each other's swords into their sides and groins, until they all, as it
were by mutual agreement, perished together. When these were fallen down
dead, the rest of the army came to a sore battle, and Abner's men were
beaten; and when they were beaten, Joab did not leave off pursuing them,
but he pressed upon them, and excited the soldiers to follow them close,
and not to grow weary of killing them. His brethren also pursued them
with great alacrity, especially the younger, Asahel, who was the most
eminent of them. He was very famous for his swiftness of foot, for he
could not only be too hard for men, but is reported to have overrun a
horse, when they had a race together. This Asahel ran violently after
Abner, and would not turn in the least out of the straight way, either
to the one side or to the other. Hereupon Abner turned back, and
attempted artfully to avoid his violence. Sometimes he bade him leave
off the pursuit, and take the armor of one of his soldiers; and
sometimes, when he could not persuade him so to do, he exhorted him to
restrain himself, and not to pursue him any longer, lest he should force
him to kill him, and he should then not be able to look his brother in
the face: but when Asahel would not admit of any persuasions, but still
continued to pursue him, Abner smote him with his spear, as he held it
in his flight, and that by a back-stroke, and gave him a deadly wound,
so that he died immediately; but those that were with him pursuing
Abner, when they came to the place where Asahel lay, they stood round
about the dead body, and left off the pursuit of the enemy. However,
both Joab 1 himself, and his brother Abishai, ran past the dead corpse,
and making their anger at the death of Asahel an occasion of greater
zeal against Abner, they went on with incredible haste and alacrity, and
pursued Abner to a certain place called Ammah: it was about sun-set.
Then did Joab ascend a certain hill, as he stood at that place, having
the tribe of Benjamin with him, whence he took a view of them, and of
Abner also. Hereupon Abner cried aloud, and said that it was not fit
that they should irritate men of the same nation to fight so bitterly
one against another; that as for Asahel his brother, he was himself in
the wrong, when he would not be advised by him not to pursue him any
farther, which was the occasion of his wounding and death. So Joab
consented to what he said, and accepted these his words as an excuse
[about Asahel], and called the soldiers back with the sound of the
trumpet, as a signal for their retreat, and thereby put a stop to any
further pursuit. After which Joab pitched his camp there that night; but
Abner marched all that night, and passed over the river Jordan, and came
to Ishbosheth, Saul's son, to Mahanaim. On the next day Joab counted the
dead men, and took care of all their funerals. Now there were slain of
Abner's soldiers about three hundred and sixty; but of those of David
nineteen, and Asahel, whose body Joab and Abishai carried to Bethlehem;
and when they had buried him in the sepulcher of their fathers, they
came to David to Hebron. From this time therefore there began an
intestine war, which lasted a great while, in which the followers of
David grew stronger in the dangers they underwent, and the servants and
subjects of Saul's sons did almost every day become weaker.
4. About this time David was become the father of six sons, born of as
many mothers. The eldest was by Ahinoam, and he was called Arenon; the
second was Daniel, by his wife Abigail; the name of the third was
Absalom, by Maacah, the daughter of Talmai, king of Geshur; the fourth
he named Adonijah, by his wife Haggith; the fifth was Shephatiah, by
Abital; the sixth he called Ithream, by Eglah. Now while this intestine
war went on, and the subjects of the two kings came frequently to action
and to fighting, it was Abner, the general of the host of Saul's son,
who, by his prudence, and the great interest he had among the multitude,
made them all continue with Ishbosheth; and indeed it was a considerable
time that they continued of his party; but afterwards Abner was blamed,
and an accusation was laid against him, that he went in unto Saul's
concubine: her name was Rispah, the daughter of Aiah. So when he was
complained of by Ishbosheth, he was very uneasy and angry at it, because
he had not justice done him by Ishbosheth, to whom he had shown the
greatest kindness; whereupon he threatened to transfer the kingdom to
David, and demonstrate that he did not rule over the people beyond
Jordan by his own abilities and wisdom, but by his warlike conduct and
fidelity in leading his army. So he sent ambassadors to Hebron to David,
and desired that he would give him security upon oath that he would
esteem him his companion and his friend, upon condition that he should
persuade the people to leave Saul's son, and choose him king of the
whole country; and when David had made that league with Abner, for he
was pleased with his message to him, he desired that he would give this
as the first mark of performance of the present league, that he might
have his wife Michal restored to him, as her whom he had purchased with
great hazards, and with those six hundred heads of the Philistines which
he had brought to Saul her father. So Abner took Michal from Phaltiel,
who was then her husband, and sent her to David, Ishbosheth himself
affording him his assistance, for David had written to him that of right
he ought to have this his wife restored to him. Abner also called
together the elders of the multitude, the commanders and captains of
thousands, and spake thus to them: That he had formerly dissuaded them
from their own resolution, when they were ready to forsake Ishbosheth,
and to join themselves to David; that, however, he now gave them leave
so to do, if they had a mind to it, for they knew that God had appointed
David to be king of all the Hebrews by Samuel the prophet; and had
foretold that he should punish the Philistines, and overcome them, and
bring them under. Now when the elders and rulers heard this, and
understood that Abner was come over to those sentiments about the public
affairs which they were of before, they changed their measures, and came
in to David. When these men had agreed to Abner's proposal, he called
together the tribe of Benjamin, for all of that tribe were the guards of
Ishbosheth's body, and he spake to them to the same purpose. And when he
saw that they did not in the least oppose what he said, but resigned
themselves up to his opinion, he took about twenty of his friends and
came to David, in order to receive himself security upon oath from him;
for we may justly esteem those things to be firmer which every one of us
do by ourselves, than those which we do by another. He also gave him an
account of what he had said to the rulers, and to the whole tribe of
Benjamin; and when David had received him in a courteous manner, and had
treated him with great hospitality for many days, Abner, when he was
dismissed, desired him to bring the multitude with him, that he might
deliver up the government to him, when David himself was present, and a
spectator of what was done.
5. When David had sent Abner away, Joab, the of his army, came
immediately to Hebron; he had understood that Abner had been with David,
and had parted with him a little before under leagues and agreements
that the government should be delivered up to David, he feared lest
David should place Abner, who had assisted him to gain the kingdom, in
the first rank of dignity, especially since he was a shrewd man in other
respects, in understanding affairs, and in managing them artfully, as
proper seasons should require, and that he should himself be put lower,
and be deprived of the command of the army; so he took a knavish and a
wicked course. In the first place, he endeavored to calumniate Abner to
the king, exhorting him to have a care of him, and not to give attention
to what he had engaged to do for him, because all he did tended to
confirm the government to Saul's son; that he came to him deceitfully
and with guile, and was gone away in hopes of gaining his purpose by
this management: but when he could not thus persuade David, nor saw him
at all exasperated, he betook himself to a project bolder than the
former:—he determined to kill Abner; and in order thereto, he sent some
messengers after him, to whom he gave in charge, that when they should
overtake him they should recall him in David's name, and tell him that
he had somewhat to say to him about his affairs, which he had not
remembered to speak of when he was with him. Now when Abner heard what
the messengers said, [for they overtook him in a certain place called
Besira, which was distant from Hebron twenty furlongs,] he suspected
none of the mischief which was befalling him, and came back. Hereupon
Joab met him in the gate, and received him in the kindest manner, as if
he were Abner's most benevolent acquaintance and friend; for such as
undertake the vilest actions, in order to prevent the suspicion of any
private mischief intended, do frequently make the greatest pretenses to
what really good men sincerely do. So he took him aside from his own
followers, as if he would speak with him in private, and brought him
into a void place of the gate, having himself nobody with him but his
brother Abishai; then he drew his sword, and smote him in the groin;
upon which Abner died by this treachery of Joab, which, as he said
himself, was in the way of punishment for his brother Asahel, whom Abner
smote and slew as he was pursuing after him in the battle of Hebron, but
as the truth was, out of his fear of losing his command of the army, and
his dignity with the king, and lest he should be deprived of those
advantages, and Abner should obtain the first rank in David's court. By
these examples any one may learn how many and how great instances of
wickedness men will venture upon for the sake of getting money and
authority, and that they may not fail of either of them; for as when
they are desirous of obtaining the same, they acquire them by ten
thousand evil practices; so when they are afraid of losing them, they
get them confirmed to them by practices much worse than the former, as
if no other calamity so terrible could befall them as the failure of
acquiring so exalted an authority; and when they have acquired it, and
by long custom found the sweetness of it, the losing it again: and since
this last would be the heaviest of all afflictions they all of them
contrive and venture upon the most difficult actions, out of the fear of
losing the same. But let it suffice that I have made these short
reflections upon that subject.
6. When David heard that Abner was slain, it grieved his soul; and he
called all men to witness, with stretching out his hands to God, and
crying out that he was not a partaker in the murder of Abner, and that
his death was not procured by his command or approbation. He also wished
the heaviest curses might light upon him that slew him and upon his
whole house; and he devoted those that had assisted him in this murder
to the same penalties on its account; for he took care not to appear to
have had any hand in this murder, contrary to the assurances he had
given and the oaths he had taken to Abner. However, he commanded all the
people to weep and lament this man, and to honor his dead body with the
usual solemnities; that is, by rending their garments, and putting on
sackcloth, and that things should be the habit in which they should go
before the bier; after which he followed it himself, with the elders and
those that were rulers, lamenting Abner, and by his tears demonstrating
his good-will to him while he was alive, and his sorrow for him now he
was dead, and that he was not taken off with his consent. So he buried
him at Hebron in a magnificent manner, and indited funeral elegies for
him; he also stood first over the monument weeping, and caused others to
do the same; nay, so deeply did the death of Abner disorder him, that
his companions could by no means force him to take any food, but he
affirmed with an oath that he would taste nothing till the sun was set.
This procedure gained him the good-will of the multitude; for such as
had an affection for Abner were mightily satisfied with the respect he
paid him when he was dead, and the observation of that faith he had
plighted to him, which was shown in his vouchsafing him all the usual
ceremonies, as if he had been his kinsman and his friend, and not
suffering him to be neglected and injured with a dishonorable burial, as
if he had been his enemy; insomuch that the entire nation rejoiced at
the king's gentleness and mildness of disposition, every one being ready
to suppose that the king would have taken the same care of them in the
like circumstances, which they saw be showed in the burial of the dead
body of Abner. And indeed David principally intended to gain a good
reputation, and therefore he took care to do what was proper in this
case, whence none had any suspicion that he was the author of Abner's
death. He also said this to the multitude, that he was greatly troubled
at the death of so good a man; and that the affairs of the Hebrews had
suffered great detriment by being deprived of him, who was of so great
abilities to preserve them by his excellent advice, and by the strength
of his hands in war. But he added, that "God, who hath a regard to all
men's actions, will not suffer this man [Joab] to go off unrevenged; but
know ye, that I am not able to do any thing to these sons of Zeruiah,
Joab and Abishai, who have more power than I have; but God will requite
their insolent attempts upon their own heads." And this was the fatal
conclusion of the life of Abner.
CHAPTER 2. That Upon The Slaughter Of Ishbosheth By The Treachery Of His
Friends, David Received The Whole Kingdom.
1. When Ishbosheth, the son of Saul, had heard of the death of Abner, he
took it to heart to be deprived of a man that was of his kindred, and
had indeed given him the kingdom, but was greatly afflicted, and Abner's
death very much troubled him; nor did he himself outlive any long time,
but was treacherously set upon by the sons of Rimmon, [Baanah and Rechab
were their names,] and was slain by them; for these being of a family of
the Benjamites, and of the first rank among them, thought that if they
should slay Ishbosheth, they should obtain large presents from David,
and be made commanders by him, or, however, should have some other trust
committed to them. So when they once found him alone, and asleep at
noon, in an upper room, when none of his guards were there, and when the
woman that kept the door was not watching, but was fallen asleep also,
partly on account of the labor she had undergone, and partly on account
of the heat of the day, these men went into the room in which
Ishbosheth, Saul's son, lay asleep, and slew him; they also cut off his
head, and took their journey all that night, and the next day, as
supposing themselves flying away from those they had injured, to one
that would accept of this action as a favor, and would afford them
security. So they came to Hebron, and showed David the head of
Ishbosheth, and presented themselves to him as his well-wishers, and
such as had killed one that was his enemy and antagonist. Yet David did
not relish what they had done as they expected, but said to them, "You
vile wretches, you shall immediately receive the punishment you deserve.
Did not you know what vengeance I executed on him that murdered Saul,
and brought me his crown of gold, and this while he who made this
slaughter did it as a favor to him, that he might not be caught by his
enemies? Or do you imagine that I am altered in my disposition, and
suppose that I am not the same man I then was, but am pleased with men
that are wicked doers, and esteem your vile actions, when you are become
murderers of your master, as grateful to me, when you have slain a
righteous man upon his bed, who never did evil to any body, and treated
you with great good-will and respect? Wherefore you shall suffer the
punishment due on his account, and the vengeance I ought to inflict upon
you for killing Ishbosheth, and for supposing that I should take his
death kindly at your hands; for you could not lay a greater blot on my
honor, than by making such a supposal." When David had said this, he
tormented them with all sorts of torments, and then put them to death;
and he bestowed all accustomed rites on the burial of the head of
Ishbosheth, and laid it in the grave of Abner.
2. When these things were brought to this conclusion, all the principal
men of the Hebrew people came to David to Hebron, with the heads of
thousands, and other rulers, and delivered themselves up to him, putting
him in mind of the good-will they had borne to him in Saul's lifetime,
and the respect they then had not ceased to pay him when he was captain
of a thousand, as also that he was chosen of God by Samuel the prophet,
he and his sons; 2 and declaring besides, how God had given him power to
save the land of the Hebrews, and to overcome the Philistines. Whereupon
he received kindly this their alacrity on his account; and exhorted them
to continue in it, for that they should have no reason to repent of
being thus disposed to him. So when he had feasted them, and treated
them kindly, he sent them out to bring all the people to him; upon which
came to him about six thousand and eight hundred armed men of the tribe
of Judah, who bare shields and spears for their weapons, for these had
[till now] continued with Saul's son, when the rest of the tribe of
Judah had ordained David for their king. There came also seven thousand
and one hundred out of the tribe of Simeon. Out of the tribe of Levi
came four thousand and seven hundred, having Jehoiada for their leader.
After these came Zadok the high priest, with twenty-two captains of his
kindred. Out of the tribe of Benjamin the armed men were four thousand;
but the rest of the tribe continued, still expecting that some one of
the house of Saul should reign over them. Those of the tribe of Ephraim
were twenty thousand and eight hundred, and these mighty men of valor,
and eminent for their strength. Out of the half tribe of Manasseh came
eighteen thousand, of the most potent men. Out of the tribe of Issachar
came two hundred, who foreknew what was to come hereafter, 3 but of
armed men twenty thousand. Of the tribe of Zebulon fifty thousand chosen
men. This was the only tribe that came universally in to David, and all
these had the same weapons with the tribe of Gad. Out of the tribe of
Naphtali the eminent men and rulers were one thousand, whose weapons
were shields and spears, and the tribe itself followed after, being [in
a manner] innumerable [thirty- seven thousand]. Out of the tribe of Dan
there were of chosen men twenty-seven thousand and six hundred. Out of
the tribe of Asher were forty thousand. Out of the two tribes that were
beyond Jordan, and the rest of the tribe of Manasseh, such as used
shields, and spears, and head-pieces, and swords, were a hundred and
twenty thousand. The rest of the tribes also made use of swords. This
multitude came together to Hebron to David, with a great quantity of
corn, and wine, and all other sorts of food, and established David in
his kingdom with one consent. And when the people had rejoiced for three
days in Hebron, David and all the people removed and came to Jerusalem.
CHAPTER 3. How David Laid Siege To Jerusalem; And When He Had Taken The
City, He Cast The Canaanites Out Of It, And Brought In The Jews To
Inhabit Therein.
1. Now the Jebusites, who were the inhabitants of Jerusalem, and were by
extraction Canaanites, shut their gates, and placed the blind, and the
lame, and all their maimed persons, upon the wall, in way of derision of
the king, and said that the very lame themselves would hinder his
entrance into it. This they did out of contempt of his power, and as
depending on the strength of their walls. David was hereby enraged, and
began the siege of Jerusalem, and employed his utmost diligence and
alacrity therein, as intending by the taking of this place to
demonstrate his power, and to intimidate all others that might be of the
like [evil] disposition towards him. So he took the lower city by force,
but the citadel held out still; 4 whence it was that the king, knowing
that the proposal of dignities and rewards would encourage the soldiers
to greater actions, promised that he who should first go over the
ditches that were beneath the citadel, and should ascend to the citadel
itself and take it, should have the command of the entire people
conferred upon him. So they all were ambitious to ascend, and thought no
pains too great in order to ascend thither, out of their desire of the
chief command. However, Joab, the son of Zeruiah, prevented the rest;
and as soon as he was got up to the citadel, cried out to the king, and
claimed the chief command.
2. When David had cast the Jebusites out of the citadel, he also rebuilt
Jerusalem, and named it The City of David, and abode there all the time
of his reign; but for the time that he reigned over the tribe of Judah
only in Hebron, it was seven years and six months. Now when he had
chosen Jerusalem to be his royal city, his affairs did more and more
prosper, by the providence of God, who took care that they should
improve and be augmented. Hiram also, the king of the Tyrians, sent
ambassadors to him, and made a league of mutual friendship and
assistance with him. He also sent him presents, cedar-trees, and
mechanics, and men skillful in building and architecture, that they
might build him a royal palace at Jerusalem. Now David made buildings
round about the lower city: he also joined the citadel to it, and made
it one body; and when he had encompassed all with walls, he appointed
Joab to take care of them. It was David, therefore, who first cast the
Jebusites out of Jerusalem, and called it by his own name, The City of
David: for under our forefather Abraham it was called [Salem, or]
Solyma; 5 but after that time, some say that Homer mentions it by that
name of Solyma, [for he named the temple Solyma, according to the Hebrew
language, which denotes security.] Now the whole time from the warfare
under Joshua our general against the Canaanites, and from that war in
which he overcame them, and distributed the land among the Hebrews, [nor
could the Israelites ever cast the Canaanites out of Jerusalem until
this time, when David took it by siege,] this whole time was five
hundred and fifteen years.
3. I shall now make mention of Araunah, who was a wealthy man among the
Jebusites, but was not slain by David in the siege of Jerusalem, because
of the good-will he bore to the Hebrews, and a particular benignity and
affection which he had to the king himself; which I shall take a more
seasonable opportunity to speak of a little afterwards. Now David
married other wives over and above those which he had before: he had
also concubines. The sons whom he had were in number eleven, whose names
were Amnon, Emnos, Eban, Nathan, Solomon, Jeban, Elien, Phalna,
Ennaphen, Jenae, Eliphale; and a daughter, Tamar. Nine of these were
born of legitimate wives, but the two last-named of concubines; and
Tamar had the same mother with Absalom.
CHAPTER 4. That When David Had Conquered The Philistines Who Made War
Against Him At Jerusalem, He Removed The Ark To Jerusalem And Had A Mind
To Build A Temple.
1. When the Philistines understood that David was made king of the
Hebrews, they made war against him at Jerusalem; and when they had
seized upon that valley which is called The Valley of the Giants, and is
a place not far from the city, they pitched their camp therein; but the
king of the Jews, who never permitted himself to do any thing without
prophecy, 6 and the command of God and without depending on him as a
security for the time to come, bade the high priest to foretell to him
what was the will of God, and what would be the event of this battle.
And when he foretold that he should gain the victory and the dominion,
he led out his army against the Philistines; and when the battle was
joined, he came himself behind, and fell upon the enemy on the sudden,
and slew some of them, and put the rest to flight. And let no one
suppose that it was a small army of the Philistines that came against
the Hebrews, as guessing so from the suddenness of their defeat, and
from their having performed no great action, or that was worth
recording, from the slowness of their march, and want of courage; but
let him know that all Syria and Phoenicia, with many other nations
besides them, and those warlike nations also, came to their assistance,
and had a share in this war, which thing was the only cause why, when
they had been so often conquered, and had lost so many ten thousands of
their men, they still came upon the Hebrews with greater armies; nay,
indeed, when they had so often failed of their purpose in these battles,
they came upon David with an army three times as numerous as before, and
pitched their camp on the same spot of ground as before. The king of
Israel therefore inquired of God again concerning the event of the
battle; and the high priest prophesied to him, that he should keep his
army in the groves, called the Groves of Weeping, which were not far
from the enemy's camp, and that he should not move, nor begin to fight,
till the trees of the grove should be in motion without the wind's
blowing; but as soon as these trees moved, and the time foretold to him
by God was come, he should, without delay, go out to gain what was an
already prepared and evident victory; for the several ranks of the
enemy's army did not sustain him, but retreated at the first onset, whom
he closely followed, and slew them as he went along, and pursued them to
the city Gaza [which is the limit of their country]: after this he
spoiled their camp, in which he found great riches; and he destroyed
their gods.
2. When this had proved the event of the battle, David thought it
proper, upon a consultation with the elders, and rulers, and captains of
thousands, to send for those that were in the flower of their age out of
all his countrymen, and out of the whole land, and withal for the
priests and the Levites, in order to their going to Kirjathjearim, to
bring up the ark of God out of that city, and to carry it to Jerusalem,
and there to keep it, and offer before it those sacrifices and those
other honors with which God used to be well-pleased; for had they done
thus in the reign of Saul, they had not undergone any great misfortunes
at all. So when the whole body of the people were come together, as they
had resolved to do, the king came to the ark, which the priest brought
out of the house of Aminadab, and laid it upon a new cart, and permitted
their brethren and their children to draw it, together with the oxen.
Before it went the king, and the whole multitude of the people with him,
singing hymns to God, and making use of all sorts of songs usual among
them, with variety of the sounds of musical instruments, and with
dancing and singing of psalms, as also with the sounds of trumpets and
of cymbals, and so brought the ark to Jerusalem. But as they were come
to the threshing-floor of Chidon, a place so called, Uzzah was slain by
the anger of God; for as the oxen shook the ark, he stretched out his
hand, and would needs take hold of it. Now, because he was not a priest
7 and yet touched the ark, God struck him dead. Hereupon both the king
and the people were displeased at the death of Uzzah; and the place
where he died is still called the Breach of Uzzah unto this day. So
David was afraid; and supposing that if he received the ark to himself
into the city, he might suffer in the like manner as Uzzah had suffered,
who, upon his bare putting out his hand to the ark, died in the manner
already mentioned, he did not receive it to himself into the city, but
he took it aside unto a certain place belonging to a righteous man,
whose name was Obededom, who was by his family a Levite, and deposited
the ark with him; and it remained there three entire months. This
augmented the house of Obededom, and conferred many blessings upon it.
And when the king heard what had befallen Obededom, how he was become,
of a poor man in a low estate, exceeding happy, and the object of envy
to all those that saw or inquired after his house, he took courage, and,
hoping that he should meet with no misfortune thereby, he transferred
the ark to his own house; the priests carrying it, while seven companies
of singers, who were set in that order by the king, went before it, and
while he himself played upon the harp, and joined in the music,
insomuch, that when his wife Michel, the daughter of Saul, who was our
first king, saw him so doing, she laughed at him. But when they had
brought in the ark, they placed it under the tabernacle which David had
pitched for it, and he offered costly sacrifices and peace-offerings,
and treated the whole multitude, and dealt both to the women, and the
men, and the infants a loaf of bread and a cake, and another cake baked
in a pan, with the portion of the sacrifice. So when he had thus feasted
the people, he sent them away, and he himself returned to his own house.
3. But when Michal his wife, the daughter of Saul, came and stood by
him, she wished him all other happiness, and entreated that whatsoever
he should further desire, to the utmost possibility, might be given him
by God, and that he might be favorable to him; yet did she blame him,
that so great a king as he was should dance after an unseemly manner,
and in his dancing, uncover himself among the servants and the
handmaidens. But he replied, that he was not ashamed to do what was
acceptable to God, who had preferred him before her father, and before
all others; that he would play frequently, and dance, without any regard
to what the handmaidens and she herself thought of it. So this Michal,
who was David's wife, had no children; however, when she was afterward
married to him to whom Saul her father had given her, [for at this time
David had taken her away from him, and had her himself,] she bare five
children. But concerning those matters I shall discourse in a proper
place.
4. Now when the king saw that his affairs grew better almost every day,
by the will of God, he thought he should offend him, if, while he
himself continued in houses made of cedar, such as were of a great
height, and had the most curious works of architecture in them, he
should overlook the ark while it was laid in a tabernacle, and was
desirous to build a temple to God, as Moses had predicted such a temple
should be built. 8 And when he had discoursed with Nathan the prophet
about these things, and had been encouraged by him to do whatsoever he
had a mind to do, as having God with him, and his helper in all things,
he was thereupon the more ready to set about that building. But God
appeared to Nathan that very night, and commanded him to say to David, 9
that he took his purpose and his desires kindly, since nobody had before
now taken it into their head to build him a temple, although upon his
having such a notion he would not permit him to build him that temple,
because he had made many wars, and was defiled with the slaughter of his
enemies; that, however, after his death, in his old age, and when he had
lived a long life, there should be a temple built by a son of his, who
should take the kingdom after him, and should be called Solomon, whom he
promised to provide for, as a father provides for his son, by preserving
the kingdom for his son's posterity, and delivering it to them; but that
he would still punish him, if he sinned, with diseases and barrenness of
land. When David understood this from the prophet, and was overjoyful at
this knowledge of the sure continuance of the dominion to his posterity,
and that his house should be splendid, and very famous, he came to the
ark, and fell down on his face, and began to adore God, and to return
thanks to him for all his benefits, as well for those that he had
already bestowed upon him in raising him from a low state, and from the
employment of a shepherd, to so great dignity of dominion and glory; as
for those also which he had promised to his posterity; and besides, for
that providence which he had exercised over the Hebrews in procuring
them the liberty they enjoyed. And when he had said thus, and had sung a
hymn of praise to God, he went his way.
CHAPTER 5. How David Brought Under The Philistines, And The Moabites,
And The Kings Of Sophene And Of Damascus, And Of The Syrians As Also The
Idumeans, In War; And How He Made A League With The King Of Hamath; And
Was Mindful Of The Friendship That Jonathan, The Son Of Saul, Had Borne
Him.
1. A Litlle while after this, he considered that he ought to make war
against the Philistines, and not to see any idleness or laziness
permitted in his management, that so it might prove, as God had foretold
to him, that when he had overthrown his enemies, he should leave his
posterity to reign in peace afterward: so he called together his army
again, and when he had charged them to be ready and prepared for war,
and when he thought that all things in his army were in a good state, he
removed from Jerusalem, and came against the Philistines; and when he
had overcome them in battle, and had cut off a great part of their
country, and adjoined it to the country of the Hebrews, he transferred
the war to the Moabites; and when he had overcome two parts of their
army in battle, he took the remaining part captive, and imposed tribute
upon them, to be paid annually. He then made war against Iadadezer, the
son of Rehob, king of Sophene; 10 and when he had joined battle with him
at 'the river Euphrates, he destroyed twenty thousand of his footmen,
and about seven thousand of his horsemen. He also took a thousand of his
chariots, and destroyed the greatest part of them, and ordered that no
more than one hundred should be kept. 11
2. Now when Hadad, king of Damascus and of Syria, heard that David
fought against Hadadezer, who was his friend, he came to his assistance
with a powerful army, in hopes to rescue him; and when he had joined
battle with David at the river Euphrates, he failed of his purpose, and
lost in the battle a great number of his soldiers; for there were slain
of the army of Hadad twenty thousand, and all the rest fled. Nicelens
also [of Damascus] makes mention of this king in the fourth book of his
histories; where he speaks thus: "A great while after these things had
happened, there was one of that country whose name was Hadad, who was
become very potent; he reigned over Damascus, and, the other parts of
Syria, excepting Phoenicia. He made war against David, the king of
Judea, and tried his fortune in many battles, and particularly in the
last battle at Euphrates, wherein he was beaten. He seemed to have been
the most excellent of all their kings in strength and manhood," Nay,
besides this, he says of his posterity, that "they succeeded one another
in his kingdom, and in his name;" where he thus speaks: "When Hadad was
dead, his posterity reigned for ten generations, each of his successors
receiving from his father that his dominion, and this his name; as did
the Ptolemies in Egypt. But the third was the most powerful of them all,
and was willing to avenge the defeat his forefather had received; so he
made an expedition against the Jews, and laid waste the city which is
now called Samaria." Nor did he err from the truth; for this is that
Hadad who made the expedition against Samaria, in the reign of Ahab,
king of Israel, concerning whom we shall speak in due place hereafter.
3. Now when David had made an expedition against Damascus, and the other
parts of Syria, and had brought it all into subjection, and had placed
garrisons in the country, and appointed that they should pay tribute, he
returned home. He also dedicated to God at Jerusalem the golden quivers,
the entire armor which the guards of Hadad used to wear; which Shishak,
the king of Egypt, took away when he fought with David's grandson,
Rehoboam, with a great deal of other wealth which he carried out of
Jerusalem. However, these things will come to be explained in their
proper places hereafter. Now as for the king of the Hebrews, he was
assisted by God, who gave him great success in his wars, and he made all
expedition against the best cities of Hadadezer, Betah and Machen; so he
took them by force, and laid them waste. Therein was found a very great
quantity of gold and silver, besides that sort of brass which is said to
be more valuable than gold; of which brass Solomon made that large
vessel which was called The [Brazen] Sea, and those most curious lavers,
when he built the temple for God.
4. But when the king of Hamath was informed of the ill success of
Hadadezer, and had heard of the ruin of his army, he was afraid on his
own account, and resolved to make a league of friendship and fidelity
with David before he should come against him; so he sent to him his son
Joram, and professed that he owed him thanks for fighting against
Hadadezer, who was his enemy, and made a league with him of mutual
assistance and friendship. He also sent him presents, vessels of ancient
workmanship, both of gold, of silver, and of brass. So when David had
made this league of mutual assistance with Toi, [for that was the name
of the king of Hamath,] and had received the presents he sent him, he
dismissed his son with that respect which was due on both sides; but
then David brought those presents that were sent by him, as also the
rest of the gold and silver which he had taken of the cities whom he had
conquered, and dedicated them to God. Nor did God give victory and
success to him only when he went to the battle himself, and led his own
army, but he gave victory to Abishai, the brother of Joab, general of
his forces, over the Idumeans, 12 and by him to David, when he sent him
with an army into Idumea: for Abishai destroyed eighteen thousand of
them in the battle; whereupon the king [of Israel] placed garrisons
through all Idumea, and received the tribute of the country, and of
every head among them. Now David was in his nature just, and made his
determination with regard to truth. He had for the general of his whole
army Joab; and he made Jehoshaphat, the son of Ahilud, recorder. He also
appointed Zadok, of the family of Phinehas, to be high priest, together
with Abiathar, for he was his friend. He also made Seisan the scribe,
and committed the command over the guards of his body to Benaiah; the
son of Jehoiada. His elder sons were near his body, and had the care of
it also.
5. He also called to mind the covenants and the oaths he had made with
Jonathan, the son of Saul, and the friendship and affection Jonathan had
for him; for besides all the rest of his excellent qualities with which
he was endowed, he was also exceeding mindful of such as had at other
times bestowed benefits upon him. He therefore gave order that inquiry
should be made, whether any of Jonathan's lineage were living, to whom
he might make return of that familiar acquaintance which Jonathan had
had with him, and for which he was still debtor. And when one of Saul's
freed men was brought to him, who was acquainted with those of his
family that were still living, he asked him whether he could tell him of
any one belonging to Jonathan that was now alive, and capable of a
requital of the benefits which he had received from Jonathan. And he
said, that a son of his was remaining, whose name was Mephibosheth, but
that he was lame of his feet; for that when his nurse heard that the
father and grandfather of the child were fallen in the battle, she
snatched him up, and fled away, and let him fall from her shoulders, and
his feet were lamed. So when he had learned where and by whom he was
brought up, he sent messengers to Machir, to the city of Lodebar, for
with him was the son of Jonathan brought up, and sent for him to come to
him. So when Mephibosheth came to the king, he fell on his face and
worshipped him; but David encouraged him, bade him be of good cheer, and
expect better times. So he gave him his father's house, and all the
estate which his grandfather Saul was in possession of, and bade him
come and diet with him at his own table, and never to be absent one day
from that table. And when the youth had worshipped him on account of his
words and gifts given to him, he called for Ziba, and told him that he
had given the youth his father's house, and all Saul's estate. He also
ordered that Ziba should cultivate his land, and take care of it, and
bring him the profits of all to Jerusalem. Accordingly, David brought
him to his table every day, and bestowed upon the youth, Ziba and his
sons, who were in number fifteen, and his servants, who were in number
twenty. When the king had made these appointments, and Ziba had
worshipped him, and promised to do all that he had bidden him, he went
his way; so that this son of Jonathan dwelt at Jerusalem, and dieted at
the king's table, and had the same care that a son could claim taken of
him. He also had himself a son, whom he named Micha.
CHAPTER 6. How The War Was Waged Against The Ammonites And Happily
Concluded.
1. This were the honors that such as were left of Saul's and Jonathan's
lineage received from David. About this time died Nahash, the king of
the Ammonites, who was a friend of David's; and when his son had
succeeded his father in the kingdom, David sent ambassadors to him to
comfort him; and exhorted him to take his father's death patiently, and
to expect that he would continue the same kindness to himself which he
had shown to his father. But the princes of the Ammonites took this
message in evil part, and not as David's kind dispositions gave reason
to take it; and they excited the king to resent it; and said that David
had sent men to spy out the country, and what strength it had, under the
pretense of humanity and kindness. They further advised him to have a
care, and not to give heed to David's words, lest he should be deluded
by him, and so fall into an inconsolable calamity. Accordingly Nahash's
[son], the king of the Ammonites, thought these princes spake what was
more probable than the truth would admit, and so abused the ambassadors
after a very harsh manner; for he shaved the one half of their beards,
and cut off one half of their garments, and sent his answer, not in
words, but in deeds. When the king of Israel saw this, he had
indignation at it, and showed openly that he would not overlook this
injurious and contumelious treatment, but would make war with the
Ammonites, and would avenge this wicked treatment of his ambassadors on
their king. So that king's intimate friends and commanders,
understanding that they had violated their league, and were liable to be
punished for the same, made preparations for war; they also sent a
thousand talents to the Syrian king of Mesopotamia, and endeavored to
prevail with him to assist them for that pay, and Shobach. Now these
kings had twenty thousand footmen. They also hired the king of the
country called Maacah, and a fourth king, by name Ishtob; which last had
twelve thousand armed men.
2. But David was under no consternation at this confederacy, nor at the
forces of the Ammonites; and putting his trust in God, because he was
going to war in a just cause, on account of the injurious treatment he
had met with, he immediately sent Joab, the captain of his host, against
them, and gave him the flower of his army, who pitched his camp by
Rabbah, the metropolis of the Ammonites; whereupon the enemy came out,
and set themselves in array, not all of them together, but in two
bodies; for the auxiliaries were set in array in the plain by
themselves, but the army of the Ammonites at the gates over against the
Hebrews. When Joab saw this, he opposed one stratagem against another,
and chose out the most hardy part of his men, and set them in opposition
to the king of Syria, and the kings that were with him, and gave the
other part to his brother Abishai, and bid him set them in opposition to
the Ammonites; and said to him, that in case he should see that the
Syrians distressed him, and were too hard for him, he should order his
troops to turn about and assist him; and he said that he himself would
do the same to him, if he saw him in the like distress from the
Ammonites. So he sent his brother before, and encouraged him to do every
thing courageously and with alacrity, which would teach them to be
afraid of disgrace, and to fight manfully; and so he dismissed him to
fight with the Ammonites, while he fell upon the Syrians. And though
they made a strong opposition for a while, Joab slew many of them, but
compelled the rest to betake themselves to flight; which, when the
Ammonites saw, and were withal afraid of Abishai and his army, they
staid no longer, but imitated their auxiliaries, and fled to the city.
So Joab, when he had thus overcome the enemy, returned with great joy to
Jerusalem to the king.
3. This defeat did not still induce the Ammonites to be quiet, nor to
own those that were superior to them to be so, and be still, but they
sent to Chalaman, the king of the Syrians, beyond Euphrates, and hired
him for an auxiliary. He had Shobach for the captain of his host, with
eighty thousand footmen, and ten thousand horsemen. Now when the king of
the Hebrews understood that the Ammonites had again gathered so great an
army together, he determined to make war with them no longer by his
generals, but he passed over the river Jordan himself with all his army;
and when he met them he joined battle with them, and overcame them, and
slew forty thousand of their footmen, and seven thousand of their
horsemen. He also wounded Shobach, the general of Chalaman's forces, who
died of that stroke; but the people of Mesopotamia, upon such a
conclusion of the battle, delivered themselves up to David, and sent him
presents, who at winter time returned to Jerusalem. But at the beginning
of the spring he sent Joab, the captain of his host, to fight against
the Ammonites, who overran all their country, and laid it waste, and
shut them up in their metropolis Rabbah, and besieged them therein.
CHAPTER 7. How David Fell In Love With Bathsheba, And Slew Her Husband
Uriah, For Which He Is Reproved By Nathan.
1. But David fell now into a very grievous sin, though he were otherwise
naturally a righteous and a religious man, and one that firmly observed
the laws of our fathers; for when late in an evening he took a view
round him from the roof of his royal palace, where he used to walk at
that hour, he saw a woman washing herself in her own house: she was one
of extraordinary beauty, and therein surpassed all other women; her name
was Bathsheba. So he was overcome by that woman's beauty, and was not
able to restrain his desires, but sent for her, and lay with her.
Hereupon she conceived with child, and sent to the king, that he should
contrive some way for concealing her sin [for, according to the laws of
their fathers, she who had been guilty of adultery ought to be put to
death]. So the king sent for Joab's armor-bearer from the siege, who was
the woman's husband, and his name was Uriah. And when he was come, the
king inquired of him about the army, and about the siege; and when he
had made answer that all their affairs went according to their wishes,
the king took some portions of meat from his supper, and gave them to
him, and bade him go home to his wife, and take his rest with her. Uriah
did not do so, but slept near the king with the rest of his armor-
bearers. When the king was informed of this, he asked him why he did not
go home to his house, and to his wife, after so long an absence; which
is the natural custom of all men, when they come from a long journey. He
replied, that it was not right, while his fellow soldiers, and the
general of the army, slept upon the ground, in the camp, and in an
enemy's country, that he should go and take his rest, and solace himself
with his wife. So when he had thus replied, the king ordered him to stay
there that night, that he might dismiss him the next day to the general.
So the king invited Uriah to supper, and after a cunning and dexterous
manlier plied him with drink at supper, till he was thereby disordered;
yet did he nevertheless sleep at the king's gates without any
inclination to go to his wife. Upon this the king was very angry at him;
and wrote to Joab, and commanded him to punish Uriah, for he told him
that he had offended him; and he suggested to him the manner in which he
would have him punished, that it might not be discovered that he was
himself the author of this his punishment; for he charged him to set him
over against that part of the enemy's army where the attack would be
most hazardous, and where he might be deserted, and be in the greatest
jeopardy, for he bade him order his fellow soldiers to retire out of the
fight. When he had written thus to him, and sealed the letter with his
own seal, he gave it to Uriah to carry to Joab. When Joab had received
it, and upon reading it understood the king's purpose, he set Uriah in
that place where he knew the enemy would be most troublesome to them;
and gave him for his partners some of the best soldiers in the army; and
said that he would also come to their assistance with the whole army,
that if possible they might break down some part of the wall, and enter
the city. And he desired him to be glad of the opportunity of exposing
himself to such great pains, and not to be displeased at it, since he
was a valiant soldier, and had a great reputation for his valor, both
with the king and with his countrymen. And when Uriah undertook the work
he was set upon with alacrity, he gave private orders to those who were
to be his companions, that when they saw the enemy make a sally, they
should leave him. When, therefore, the Hebrews made an attack upon the
city, the Ammonites were afraid that the enemy might prevent them, and
get up into the city, and this at the very place whither Uriah was
ordered; so they exposed their best soldiers to be in the forefront, and
opened their gates suddenly, and fell upon the enemy with great
vehemence, and ran violently upon them. When those that were with Uriah
saw this, they all retreated backward, as Joab had directed them
beforehand; but Uriah, as ashamed to run away and leave his post,
sustained the enemy, and receiving the violence of their onset, he slew
many of them; but being encompassed round, and caught in the midst of
them, he was slain, and some other of his companions were slain with
him.
2. When this was done, Joab sent messengers to the king, and ordered
them to tell him that he did what he could to take the city soon; but
that, as they made an assault on the wall, they had been forced to
retire with great loss; and bade them, if they saw the king was angry at
it, to add this, that Uriah was slain also. When the king had heard this
of the messengers, he took it heinously, and said that they did wrong
when they assaulted the wall, whereas they ought, by undermining and
other stratagems of war, to endeavor the taking of the city, especially
when they had before their eyes the example of Abimelech, the son of
Gideon, who would needs take the tower in Thebes by force, and was
killed by a large stone thrown at him by an old woman; and although he
was a man of great prowess, he died ignominiously by the dangerous
manner of his assault: that they should remember this accident, and not
come near the enemy's wall, for that the best method of making war with
success was to call to mind the accidents of former wars, and what good
or bad success had attended them in the like dangerous cases, that so
they might imitate the one, and avoid the other. But when the king was
in this disposition, the messenger told him that Uriah was slain also;
whereupon he was pacified. So he bade the messenger go back to Joab and
tell him that this misfortune is no other than what is common among
mankind, and that such is the nature, and such the accidents of war,
insomuch that sometimes the enemy will have success therein, and
sometimes others; but that he ordered him to go on still in his care
about the siege, that no ill accident might befall him in it hereafter;
that they should raise bulwarks and use machines in besieging the city;
and when they have gotten it, to overturn its very foundations, and to
destroy all those that are in it. Accordingly the messenger carried the
king's message with which he was charged, and made haste to Joab. But
Bathsheba, the wife of Uriah, when she was informed of the death of her
husband, mourned for his death many days; and when her mourning was
over, and the tears which she shed for Uriah were dried up, the king
took her to wife presently; and a son was born to him by her.