A single stroke had annihilated all that had been obtained in long and toilsome struggles. The Philistines were again masters on this side of Jordan as in the unhappy times before Saul. But in spite of the fall of the hero who had been the defence of Israel and the terror of the enemies, the monarchy remained, so firmly had Saul established it.

Ishbosheth, the youngest son of Saul, had escaped the battle; with Abner, the general, he had found safety beyond the Jordan. Here he took up his abode at Machanaim, and the tribes on the other side of the Jordan recognised him as their king. Abner's sword was a strong support for Ishbosheth, and the adherence of the Israelites to Saul's family soon permitted him to force his way from Machanaim over the Jordan.

Here, also, amid the arms of the Philistines, Ishbosheth was recognised as king. Thus Abner's courage and bravery succeeded in wresting the fruits of the victory at Gilboa from the Philistines, and liberating from their yoke first Ephraim and Benjamin, and then the whole region of the northern tribes.[273]

While Abner was engaged in preserving the remnants of Saul's dominion for his son, and in driving the Philistines out of the land, David looked after his own interests. The fresh terror of the overthrow at Gilboa had driven many Israelites to Ziklag. David's name stood high among the warriors of Israel, and protection against the Philistines was certain to be found with their va.s.sal. The places in the tribe of Judah which had formerly joined David now again resorted to him, and the tribe of Judah had previously been subject to the Philistines longer than any other, and was more accustomed to their dominion. As the tradition tells us, David inquired of Jehovah whether he should go from Ziklag into one of the cities of Judah, and Jehovah answered: Go to Hebron. This was done. "And the men of Judah there anointed David king of the house of Judah, for only the house of Judah adhered to David."[274] Thus David, after Saul's death, succeeded in the attempt which had failed in Saul's lifetime; he established an independent monarchy in the tribe of Judah. Here he ruled at Hebron at first quietly, under the protection of the Philistines.[275] But when Abner had again wrested the north and centre of the land from the hands of the Philistines, when Ishbosheth's rule again united the whole land as far as the tribe of Judah, he turned his arms not more against the Philistines than against their va.s.sal at Hebron in order to complete the liberation of Israel.

"The strife was long between the house of Saul and the house of David,"--so runs the older account.[276] Of the events of this war between Judah and the rest of the tribes, we only know that on a certain day Joab at the head of David's men, and Abner at the head of the men of Ishbosheth, strove fiercely at the pool of Gibeon, and Joab's brother Asahel was slain by Abner. For several years the war continued without any decisive result, till a division arose between Ishbosheth and Abner which gave David the advantage, and finally placed him on the throne of Saul. Ishbosheth appears to have become distrustful of Abner, to whom he owed everything. When Abner took Rizpah, the concubine of Saul, to himself, Ishbosheth thought that he intended in this way to establish a right to the throne, in order to wrest the dominion from himself, and did not conceal his anger.[277] Then Abner turned from the man he had exalted and entered into a secret negotiation with David.

This was received with joy by David. Crafty as he was, he first demanded that his wife Michal, the daughter of Saul, whom Saul after David's rebellion had married to Phalti, should be sent back to him. David had found out the attachment of the Israelites to the house of Saul, and was no doubt of opinion that nothing would sooner help him to the throne than the renewed connection with Saul's family; if none of the descendants of Saul survived but this daughter he would be his legitimate heir. Abner sent Michal, and went himself to Hebron in order to arrange about the transfer of the kingdom. They were agreed; Abner had done his service. He was already on his way home to Machanaim, when Joab, the captain of David, called him back. He came, and Joab took him aside under the gate of Hebron, as though he had something to tell him in secret; instead, he thrust his sword through his body. David a.s.serted his innocence and lamented Abner's death. Abner's body was buried solemnly at Hebron. David followed the bier in sackcloth, but Joab remained unpunished.[278] He slew Abner because the latter had previously slain his brother Asahel at Gibeon; but this was done in honourable fight, not by a.s.sa.s.sination.

When the announcement of Abner's death came to Machanaim "Ishbosheth's hands were numbed, and all Israel was troubled." The Israelites lamented Abner's death. "Must Abner die as a G.o.dless man dieth?" they sang. "Thy hands were never bound, thy feet never fettered; thou hast fallen as a man falls before the children of iniquity."[279] The pillar of the kingdom was broken. Then two captains of the army of Ishbosheth, brothers of the tribe of Benjamin, hoped to gain favour with David.

While Ishbosheth was resting at midday in his chamber on his bed, they entered un.o.bserved into his house, cut off his head, and brought it hastily to Hebron to David. This murder carried David quickly to his goal, but he would not praise those who committed it; he caused them both to be executed.

The throne of Saul was empty. David, the husband of his daughter, was at the head of a not inconsiderable power; whom could the tribes who had obeyed Ishbosheth raise to the throne except him, if an end was to be put to the pernicious division, and the people were again to be united under one government? The elders of the tribes were intelligent enough to value rightly this position of affairs. Hence the people met together at Hebron; in full a.s.sembly David was raised to be king of Israel, and anointed by the elders.[280] Eight years had pa.s.sed since Saul and his three elder sons fell on Gilboa. All was full of joy, union, and hope that better times would come again after the end of the long strife (1025 B.C.).[281]

At length David stood at the goal which he had pursued steadfastly under many changes of fortune. But there were still some male descendants of Saul in existence. The Hivites of Gibeon cherished a deadly hatred to the race of Saul, because Saul's hand had been heavy upon them "in his zeal for the sons of Israel." David offered to "avenge the wrong which Saul had done to them."[282] They demanded, that as their land had borne no fruit for three years, seven men of the race of Saul should be given to them, that they might "hang them up before Jehovah at Gibeah," the dwelling-place of Saul. There were just seven male descendants of Saul remaining: two sons by Rizpah, his concubine, and five grandchildren, whom Merab, the eldest daughter of Saul, had borne to Adriel. These David took and "gave them into the hands of the Gibeonites, and they hanged them up on the hill before Jehovah." There was still another descendant of Saul's remaining, Mephibosheth, the son of Jonathan; but he was only 10 or 12 years of age, and was, moreover, lame of both feet, from the fall which he had suffered in the hands of his nurse. David also thought of the close friendship which he had contracted in earlier days with Jonathan; he gave to Mephibosheth Saul's land at Gibeah, and arranged that Saul and Jonathan's bones should be brought from Jabesh to Zelah, near Gibeah, and buried where Kish, Saul's father, lay. In the tribe of Benjamin, to which Saul belonged, and among those connected with his house, the acts of David to the house of Saul were not forgotten; they hated David, the "man of blood."

FOOTNOTES:

[235] 1 Sam. vii. 15.

[236] 1 Sam. x. 8; xiii. 8-15.

[237] 1 Sam. xv.

[238] Ruth iv. 18-22.

[239] In 2 Sam. v. 4, 5 it is stated that David when he was raised at Hebron to be king of Judah was 30 years old. This took place 1033 B.C.

(p. 113, note); David must therefore have been born 1063 B.C., and could not have marched out to battle before 1043 B.C.

[240] 1 Sam. xviii. 5.

[241] The tale of the battle of David with the giant Goliath appears to have arisen out of a later conflict of David when king with a mighty Philistine. In 2 Sam. xxi. 18-22 we are told, "And there was again a battle of Philistines at Gob. Then Elhanan, the son of Jair Orgim, a Bethlehemite, slew Goliath of Gath; the shaft of whose spear was as a weaver's beam." Shortly before it is stated: "David and his servants strove with the Philistines, and David was weary, and Ishbi thought to slay David--the weight of his spear was 300 shekels; then Abishai (the brother of Joab) aided the king, and slew the Philistine," 2 Sam. xxi.

15-17. From the conflict with a giant which David had to undergo when king, and the slaughter of Goliath of Gath by Elhanan, a fellow-townsman of David's from Bethlehem, the legend may have arisen that David himself slew a great giant. This legend was then transferred by the theocratic narrative into David's boyhood; in this way he was marked from the beginning as the chosen instrument of Jehovah. The statement in 1 Chron.

xxi. 5 cannot be made to tell against this view, which in order to explain the contradiction between the First and Second Books of Samuel explains the giant whom Elhanan slew, the shaft of whose spear was like a weaver's beam, to be a brother of Goliath; the less so inasmuch as the pa.s.sage from the Book of Samuel is repeated word for word with this addition, while the battle of David with Ishbi is omitted. If David really slew a distinguished warrior of Gath in Saul's time, it is the more difficult to explain how he could afterwards fly to the prince of Gath of all others, and enter into such close relations with him. The often-mentioned national song, "Saul has slain his thousands and David his tens of thousands," is scarcely applicable to the slaying of a giant, however great he might be, and probably comes from the time of David's reign when he had really gained more brilliant victories than Saul.

[242] 1 Sam. xviii. 3.

[243] 1 Sam. xvi. 22; xviii. 5; xxii. 14.

[244] This date may be a.s.sumed, if we put the death of Saul in the year 1033 B.C. (p. 113), since David's rebellion in Judah lasted a considerable time, and he afterwards remained at Ziklag at least 16 months, 1 Sam. xxvii. 7; xxix. 3.

[245] 1 Sam. xviii. 9.

[246] 1 Sam. xviii. 16; xx. 31.

[247] 1 Sam. xviii. 11.

[248] As Najoth, or rather Newajoth, means dwellings, the habitations of the prophet's disciples must be meant.

[249] 1 Sam. xix. 18-24; xxi. 11-15.

[250] 1 Sam. xxii. 9.

[251] 1 Sam. xiv. 3.

[252] The older text, 1, xxvi. 19, represents David as saying to Saul: "If Jehovah hath stirred thee against me, let him accept an offering, but if men, cursed be they before Jehovah." In the Books of Samuel the relations of Saul and David are strangely confused, for reasons which are not far to seek. The older account of the priests and the later one of the prophets, which are mixed together in these books, had equally reason to place in as favourable a light as possible the founder of the power of Israel, of the united worship, the minstrel of the psalms, the progenitor of the kings of Judah, and to put him in the right as against Saul and the house of Saul. To the older narrative belongs the description of David's shepherd life, his battle with the giant, his rise as a warrior,--the intention is to show that Jehovah is strong in the weak. The shepherd-boy comes into the camp in order to bring bread to his brethren and cheese to the captain. His brethren are angry that he has left the sheep, and wish to send him back, but he will fight with the giant who has defied the army of the living G.o.d. Saul dissuades him from the contest, but David persists, refuses armour, and goes forth in trust on Jehovah, who gives not the victory by spear and shield. By this victory he is marked as the chosen instrument of Jehovah. In both accounts Saul loses the favour of Jehovah by disobedience to Samuel.

According to the later text, Samuel, when he had broken with Saul owing to the incomplete "cursing" of Amalek, took the horn of oil and anointed the youngest son of Jesse, who was fetched from the sheep, king over Israel amid his brethren. When this had been done Saul's servants bring David as a brave hero and warrior, "prudent in speech, a comely person, cunning in playing," 1 Sam. xvi. Yet Samuel had no right to place kings over the Israelites, and if he went so far in his opposition to Saul, he made himself responsible for the rebellion; if he really intended this, he would have set up some other than a shepherd-boy against Saul. If, on the other hand, David was really anointed, Saul was quite justified in pursuing him. Yet it was with this anointment, as with that of Saul; no one knew anything of it, and David himself makes no use of this divine election, not even when he organises the rebellion in Judah, nor after Saul's death at Hebron, nor in the struggle against Ishbosheth, who was not in any case anointed, nor even after the death of Ishbosheth: he is after this chosen by the people in Hebron and anointed king over Israel.

It is only the Philistines in Gath who know anything of David's royal dignity, when he comes to them for the first time, 1 Sam. xxi. 11. We see plainly that this anointment is a careless interpolation of the prophetic revision, to which the verses 11-15 of the chapter quoted undoubtedly belong, just as chap. xvi. is intended to legitimise David.

The same account represents Saul as thrusting twice with his javelin at David, xviii. 10, 11, on the very day after he has slain the giant. As though nothing had happened, David continues in the house of Saul, and Saul confers on him still greater honours and dignities. In the older as well as in the later account this is turned round so as to seem that Saul gave these to David as a "snare," that David might fall by the hands of the Philistines, xviii. 17, 25; and with this view Saul requires 100 foreskins of the Philistines as the price of Michal. It is obvious that Saul had other means, more certain to accomplish his object, at his command to destroy David, if he really intended it; according to the older account Saul requests Jonathan and his men, though in vain, to slay David, xix. 1. When the attempt at a.s.sa.s.sination and the open breach has taken place in both narratives, Saul, according to the prophetic account, marvels nevertheless that David does not come to table, xx. 26, 27. To this text also belongs the further statement that when Jonathan excused David, Saul thrust at him also with his spear, xx. 33. In the older account Ahimelech, who had aided David in his flight, makes the excuse that he knew not that David fled before the king. "David was the most honoured among the friends of Saul:" no one therefore knew anything of these plots and attempts of Saul upon David.

Every one sees that this is impossible. Jonathan knows David better than Saul, and always defends him against his father; then David himself calls on Jonathan to kill him if there is any wickedness in him, 1, xx.

8. The story of the arrows is very poetical, but the sign is quite unnecessary, since they afterwards converse with each other, 1, xx.

18-43. In the older account also of the occurrence in the desert by the Dead Sea, the prophetic account has inserted a visit of Jonathan to David. Jonathan strengthens David's courage although he is in rebellion against his father. "Fear not," Jonathan says to him, "the hand of my father will not reach thee, thou shalt be king over Israel," xxiii.

15-18. Saul was something different from the madman who betwixt sane intervals and reconciliations is constantly making fresh attacks on David's life, whether innocent or guilty. Even the most complete recognition of all that David established at a later time for Israel, and with an influence extending far beyond Israel, does not make it a duty to overlook the way in which he rose to his eminence.

[253] 1 Sam. xxii. 3; 2, x. 1.

[254] In 1 Sam. xxix. 3, Achish says of David, "He has now been with me for years."

[255] So the older account, 1 Sam. xxii. 1-5.

[256] So the older story, 1 Sam. xxii. The priestly point of view from which it is written causes it, in order to prove the innocence of the priests, to represent David as saying on his flight to Ahimelech that he had a hasty mission from the king, so that Ahimelech can explain to Saul that he knew nothing about the flight. From the same point of view we must derive the statement that the body-guard hesitated to lay hands on the holy men, and that an Edomite slew them. That the punishment of n.o.b took place long after David's flight and rebellion, is clear from the fact that the fugitive Abiathar finds David already in possession of Kegilah, 1 Sam. xxii. 20; xxiii. 6, 7.

[257] 1 Sam. xxv. 2-12, 18-42.

[258] 1 Sam. x.x.x. 26-31.

[259] That David saved and won Kegilah from the Philistines, and obtained a great victory over them, as we find it in the older account (1 Sam. xxiii. 1-5), is more than improbable. David certainly could not undertake to fight with Saul and the Philistines at one time with 600 men. How could he meet an army of the Philistines in the field, when he does not trust himself to maintain the walls of Kegilah against Saul with his troop. The citizens of Kegilah would hardly have been prepared to give him up, if just before he had done them such a kindness.

Finally, this battle contradicts the position in which we find David before and afterwards with regard to the Philistines. Achish at any rate has unbounded confidence in David since his desertion, and will even make him "keeper of his head," 1 Sam. xxviii. 2.

[260] 1 Sam. xxiii. 9-13.

[261] 1 Sam. xxiii. 25-28.

[262] So the older account, 1 Sam. xxvi. 1, 2; xxvii. 1-3. While Saul has cast his spear at David, and pursues him everywhere with unwearying energy in order to slay him, David gives him his life. According to the older account, Saul sleeps in his encampment in the wilderness of Ziph.

David with Abishai secretly enters this, and he distinctly refuses, when urged by Abishai to slay Saul, to listen to him, because Saul is an "anointed of Jehovah," takes the spear and the water-bowl of the king, plants himself on a mountain in the distance, and from this reproaches Abner that he has been so careless in providing for the safety of the king. Saul is again touched, acknowledges his sins and follies, begs David to return, and finally gives him his blessing on his undertaking.

David upon this declares that his life will be regarded before Jehovah as he has regarded Saul's life, and escapes to the Philistines.

According to the prophetic account, Saul "covers his feet" in a cave in the desert of Engedi, in which are concealed David and his men. These urge David to slay Saul, but he replies, "Far be it from me to lay my hand on the Lord's anointed," and merely cuts off the corner of Saul's upper garment. When Saul awakes and goes out of the cave, David hurries after him, prostrates himself, and proves by the piece in his hand that those did him wrong who said that he sought to do Saul mischief, "but thou art seeking to take my life." Saul weeps, acknowledges that David is more just than he is; may Jehovah reward him (David) for this day. "I know," Saul continues, "that thou wilt be king, and the kingdom of Israel will continue in thy hand." Let David only swear to him not to destroy his seed. This David does, 1 Sam. xxiv. 4-23. If this event, in itself all but impossible, ever took place, it must have had some consequences; yet there is no change in the relations of Saul and David, Saul continues to pursue David. If David took the oath not to destroy the descendants of Saul, he broke it.

[263] So the older account, 1 Sam. xxvii. 12.

[264] 1 Sam. xxvii. 6, 12.

[265] Chron. xiii. 1-7, 20.

[266] 1 Sam. x.x.x. 26-30; _supra_, p. 137. In order to wash David clean from the reproach of fighting with the Philistines against his people, it is observed (xxvii. 8-11) that David always marched against the tribes of the desert, that he cut down the prisoners, and then reported to Achish that he "had invaded the south of Judah." The position of Ziklag was ill-suited for attacks on the desert, and Achish had not given him any commands to fight against the children of the desert. At a later time Achish says of David: "Since his desertion I have found nothing in him," xxix. 3, 6; he will make him even the protector of his own life (1, xxviii. 2), and such deceit as is here attributed to David presupposes that Achish and all the rest of the Philistines were blind.

[267] 1 Sam. xxvii. 7, "one year and four months:" xxix. 3, Achish says, "He has been with me--for years."

[268] According to the older account, 1 Sam. xxviii. 2, when Achish requires him to march with him against Saul, David replies, "So shalt thou behold what thy servant will do." The narrative of the sending back of David at the wish of the remaining princes, and David's protest against it, belong also to the older narrative. This is repeated in Chronicles (1, xiii. 19) very emphatically, and without any motive in the context, so that it might be possible to accept the same view which represents David as constantly marching against the desert from Ziklag.