AVENGING JUSTICE.

1 Kings ii. 13-46.

"The wrath of a king is as messengers of death."--Prov. xvi. 14.

The reign of Solomon began with a threefold deed of blood. An Eastern king, surrounded by the many princes of a polygamous family, and liable to endless jealousies and plots, is always in a condition of unstable equilibrium; the death of a rival is regarded as his only safe imprisonment. [120] On the other hand, it must be remembered that Solomon allowed his other brethren and kinsmen to live; and, in point of fact, his younger brother Nathan became the ancestor of the Divine Messiah of his race. [121]

It was the restless ambition of Adonijah which again brought down an avalanche of ruin. He and his adherents were necessarily under the cold shadow of royal disfavour, and they must have known that they had sinned too deeply to be forgiven. They felt the position intolerable. "In the light of the king's countenance is life, and his favour is as a cloud of the latter rain"; but Adonijah, in the prime of strength and the heyday of passion, beautiful and strong, and once the favourite of his father, could not forget the banquet at which all the princes and nobles and soldiers had shouted, "Long live King Adonijah!" That the royalty of one delirious day should be succeeded by the dull and suspected obscurity of dreary years was more than he could endure, if, by any possible subtlety or force, he could avert a doom so unlike his former golden dreams. Was not Solomon at least ten or fifteen years younger than himself? Was not his seat on the throne of his kingdom still insecure? Were not his own followers powerful and numerous?

Perhaps one of those followers--the experienced Joab, or Jonathan, son of Abiathar--whispered to him that he need not yet acquiesce in the ruin of his hopes, and suggested a subtle method of strengthening his cause, and keeping his claim before the eyes of the people.

Every one knew that Abishag, the fair damsel of Shunem, the ideal of Hebrew maidenhood, was the loveliest virgin who could be found throughout all the land of Israel. Had she been in the strict sense David's wife or concubine, it would have been regarded as a deadly contravention of the Mosaic law that she should be wedded to one of her stepsons. But as she had only been David's nurse, what could be more suitable than that so bright a maiden should be united to the handsome prince?

It was understood in all Eastern monarchies that the harem of a predecessor belonged to the succeeding sovereign. The first thing that a rival or a usurper aimed at was to win the prestige of possessing the wives of the royal house. Nathan reminds David that the Lord had given his master's wives into his bosom. [122] Ishbosheth, weak as he was, had been stung into indignation against his general and great-uncle the mighty Abner, because Abner had taken Rizpah, the daughter of Aiah, Saul's concubine, to wife, which looked like a dangerously ambitious encroachment upon the royal prerogative. Absalom, by the vile counsel of Ahithophel, had openly taken possession of the ten concubines whom his father, in his flight from Jerusalem, had left in charge of the palace. The pseudo-Smerdis, when he revolted against the absent Cambyses, at once seized his seraglio. [123] It is noted even in our English history that the relations between the Earl of Mortimer and Queen Isabella involved danger to the kingdom; and when Admiral Seymour married Queen Catharine Parr, widow of Henry VIII., he at once entered into treasonable conspiracies. Adonijah knew well that he would powerfully further his ulterior purpose if he could secure the hand of the lovely Shunamite.

Yet he feared to make the request to Solomon, who had already inspired him with wholesome awe. With pretended simplicity he sought the intercession of the Gebira Bathsheba, who, being the queen-mother, exercised great influence as the first lady of the land. [124] She it was who had placed the jewelled bridal crown with her own hand on the head of her young son. [125]

Alarmed at his visit she asked, "Comest thou peaceably?" He came, he humbly assured her, to ask a favour. Might she not think of his case with a little pity? He was the elder son; the kingdom by right of primogeniture was his; all Israel, so he flattered himself, had wished for his accession. But it had all been in vain, Jehovah had given the kingdom to his brother. Might he not be allowed some small consolation, some little accession to his dignity? at least some little source of happiness in his home?

Flattered by his humility and his appeal, Bathsheba encouraged him to proceed, and he begged that, as Solomon would refuse no request to his mother, would she ask that Abishag might be his wife?

With extraordinary lack of insight, Bathsheba, ambitious as she was, failed to see the subtle significance of the request, and promised to present his petition.

She went to Solomon, who immediately rose to meet her, and seated her with all honour on a throne at his right hand. [126] She had only come, she said, to ask "a small petition."

"Ask on, my mother," said the king tenderly, "for I will not say thee nay."

But no sooner had she mentioned the "small petition" than Solomon burst into a flame of fury. "Why did she not ask for the kingdom for Adonijah at once? He was the elder. He had the chief priest and the chief captain with him. They must be privy to this new plot. But by the God who had given him his father's kingdom, and established him a house, Adonijah had made the request to his own cost, and should die that day."

The command was instantly given to Benaiah, who, as captain of the body-guard, was also chief executioner. He slew Adonijah that same hour, and so the third of David's splendid sons died in his youth a death of violence.

We pause to ask whether the sudden and vehement outburst of King Solomon's indignation was only due to political causes? If, as seems almost certain, Abishag is indeed the fair Shulamite of the Song of Songs, there can be little doubt that Solomon himself loved her, [127] and that she was "the jewel of his seraglio." [128] The true meaning of Canticles is not difficult to read, however much it may lend itself to mystical and allegorical applications. It represents a rustic maiden, faithful to her shepherd lover, resisting all the allurements of a king's court, and all the blandishments of a king's affection. It is the one book of Scripture which is exclusively devoted to sing the glory of a pure love. The king is magnanimous; he does not force the beautiful maiden to accept his addresses. Exercising her freedom, and true to the dictates of her heart, she rejoicingly leaves the perfumed atmosphere of the harem of Jerusalem for the sweet and vernal air of her country home under the shadow of its northern hills. Solomon's impetuous wrath would not be so unaccountable if an unrequited affection added the sting of jealousy to the wrath of offended power. The scene is the more interesting because it is one of the very few personal touches in the story of Solomon, which is chiefly composed of external details, both in Scripture and in such fragments as have been preserved of the pagan historian Dios, Eupolemos, Nicolas Polyhistor, and those referred to by Josephus, Eusebius, and Clemens of Alexandria.

The fall of Adonijah involved his chief votaries in ruin. Abiathar had been a friend and follower of David from his youthful days. When Doeg, the treacherous Edomite, had informed Saul that the priests of Nob had shown kindness to David in his hunger and distress, the demoniac king had not shrunk from employing the Edomite herdsman to massacre all on whom he could lay his hands. From this slaughter of eighty-five priests who wore linen ephods, Abiathar had fled to David, who alone could protect him from the king's pursuit. [129] In the days when the outlaw lived in dens and caves, the priest had been constantly with him, and had been afflicted in all wherein he was afflicted, and had inquired of God for him. David had recognised how vast was his debt of gratitude to one whose father and all his family had been sacrificed for an act of kindness done to himself. Abiathar had been chief priest for all the forty years of David's reign. In Absalom's rebellion he had still been faithful to the king. His son Jonathan had been David's scout in the city. Abiathar had helped Zadok to carry the Ark to the last house by the ascent to the Mount of Olives, and there he had stood under the olive tree by the wilderness [130] till all the people had passed by. If his loyalty had been less ardent than that of his brother-priest Zadok, who had evidently taken the lead in the matter, he had given no ground for suspicion. But, perhaps secretly jealous of the growing influence of his younger rival, the old man, after some fifty years of unswerving allegiance, had joined his lifelong friend Joab in supporting the conspiracy of Adonijah, and had not even now heartily accepted the rule of Solomon. Assuming his complicity in Adonijah's request, Solomon sent for him, and sternly told him that he was "a man of death," i.e., that death was his desert. But it would have been outrageous to slay an aged priest, the sole survivor of a family slaughtered for David's sake, and one who had so long stood at the head of the whole religious organisation, wearing the Urim and carrying the Ark. He was therefore summarily deposed from his functions, and dismissed to his paternal fields at Anathoth, a priestly town about six miles from Jerusalem. [131] We hear no more of him; but Solomon's warning, "I will not at this time put thee to death," was sufficient to show him that, if he mixed himself with court intrigues again, he would ultimately pay the forfeit with his life. Solomon, like Saul, paid very little regard to "benefit of the clergy." [132]

The doom fell next on the arch-offender Joab, the white-haired hero of a hundred fights, "the Douglas of the House of David." He had, if the reading of the ancient versions be correct, "turned after Adonijah, and had not turned after Solomon." Solomon could hardly have felt at ease when a general so powerful and so popular was disaffected to his rule, and Joab read his own sentence in the execution of Adonijah. On hearing the news the old hero fled up Mount Zion, and clung to the horns of the altar. But Abiathar, who might have asserted the sacredness of the asylum, was in disgrace, and Joab was not to escape. "What has happened to thee that thou hast fled to the altar?" was the message sent to him by the king. "Because," he answered, "I was afraid of thee, and fled unto the Lord." [133] It was Solomon's habit to give his autocratic orders with laconic brevity. "Go, fall upon him," he said to Benaiah.

The scene which ensued was very tragic.

The two rivals were face to face. On the one side the aged general, who had placed on David's head the crown of Rabbah, who had saved him from the rebellions of Absalom and of Sheba, and had been the pillar of his military glory and dominion for so many years; on the other the brave soldier-priest, who had won a chief place among the Gibborim by slaying a lion in a pit on a snowy day, and "two lion-like men of Moab," [134] and a gigantic Egyptian whom he had attacked with only a staff, and out of whose hand he had plucked a spear like a weaver's beam and killed him with his own spear. As David lost confidence in Joab he had reposed more and more confidence in this hero. He had placed him over the body-guards, whom he trusted more than the native militia.

The Levite-soldier had no hesitation about acting as executioner, but he did not like to slay any man, and above all such a man, in a place so sacred, [135] --in a place where his blood would be mingled with that of the sacrifices with which the horns of the altar were besmeared.

"The king bids thee come forth," he said.

"Nay," said Joab, "but I will die here."

Perhaps he thought that he might be protected by the asylum, as Adonijah had been; perhaps he hoped that in any case his blood might cry to God for vengeance, if he was slain in the sanctuary of Mount Zion, and on the very altar of burnt offering.

Benaiah naturally scrupled under such circumstances to carry out Solomon's order, and went back to him for instruction. Solomon had no such scruples, and perhaps held that this act was meritorious. [136] "Slay him," he said, "where he stands! He is a twofold murderer; let his blood be on his head." Then Benaiah went back and killed him, and was promoted to his vacant office. Such was the dismal end of so much valour and so much glory! He had taken the sword, and he perished by the sword. And the Jews believed that the curse of David clung to his house for ever, and that among his descendants there never lacked one that was a leper, or a lame man, or a suicide, or a pauper. [137]

Shimei's turn came next. A watchful eye was fixed implacably on this last indignant representative of the ruined House of Saul. Solomon had sent and ordered him to leave his estate at Bahurim, and build a house at Jerusalem, forbidding him to go "any whither," [138] and telling him that if on any pretence he passed the wady of Kidron he should be put to death. As he could not visit Bahurim, or any of his Benjamite connexions, without passing the Kidron, all danger of further intrigues seemed to be obviated. [139] To these terms the dangerous man had sworn, and for three years he kept them faithfully. At the end of that time two of his slaves fled from him to Achish, son of Maachah, King of Gath. [140] When informed of their whereabouts, Shimei, apparently with no thought of evil, saddled his mule and went to demand their restoration. As he had not crossed the Kidron, and had merely gone to Gath on private business, he thought that Solomon would never hear of it, or would at any rate treat the matter as harmless. Solomon, however, regarded his conduct as a proof of retributive dementation. He sent for him, bitterly upbraided him, and ordered Benaiah to slay him. So perished the last of Solomon's enemies; but Shimei had two illustrious descendants in the persons of Mordecai and Queen Esther. [141]

Solomon perhaps conceived himself to be only acting up to the true kingly ideal. "A king that sitteth on the throne of judgment scattereth away all evil with his eyes." "A wise king scattereth the wicked, and bringeth the wheel over them." "An evil man seeketh only rebellion; therefore a cruel messenger shall be sent against him." "The fear of a king is as the roaring of a lion, whoso provoketh him to anger endangereth his own soul." [142] On the other hand, he continued hereditary kindness to Chimham, son of the old chief Barzillai the Gileadite, who became the founder of the Khan at Bethlehem in which a thousand years later Christ was born. [143]

The elevation of Zadok to the high priesthood vacated by the disgrace of Abiathar restored the priestly succession to the elder line of the House of Aaron. Aaron had been the father of four sons: Nadab, Abihu, Eleazar, and Ithamar. The two eldest had perished childless in the wilderness, apparently for the profanation of serving the tabernacle while in a state of intoxication and offering "strange fire" upon the altar. [144] The son of Eleazar was the fierce priestly avenger Phinehas. The order of succession was as follows:

[145]

The question naturally arises how the line of succession came to be disturbed, since to Eleazar, and his seed after him, had been promised "the covenant of an everlasting priesthood." [146] As the elder line continued unbroken, how was it that, for five generations at least, from Eli to Abiathar, we find the younger line of Ithamar in secure and lineal possession of the high priesthood? The answer belongs to the many strange reserves of Jewish history. It is clear from the silence of the Book of Chronicles that the intrusion, however caused, was an unpleasant recollection. Jewish tradition has perhaps revealed the secret, and a very curious one it is. We are told that Phinehas was high priest when Jephthah made his rash vow, and that his was the hand which carried out the human sacrifice of Jephthah's daughter. But the inborn feelings of humanity in the hearts of the people were stronger than the terrors of superstition, and arising in indignation against the high priest who could thus imbrue his hands in an innocent maiden's blood, they drove him from his office and appointed a son of Ithamar in his place. The story then offers a curious analogy to that told of the Homeric hero Idomeneus, King of Crete. Caught in a terrible storm on his return from Troy, he too vowed that if his life were saved he would offer up in sacrifice the first living thing that met him. His eldest son came forth with gladness to meet him. Idomeneus fulfilled his vow, but the Cretans rose in revolt against the ruthless father, and a civil war ensued, in which a hundred cities were destroyed and the king was driven into exile. The Jewish tradition is one which could hardly have been invented. It is certain that Jephthah's daughter was offered up in sacrifice, in accordance with his rash vow. This could hardly have been done by any but a priest, and the ferocious zeal of Phinehas would not perhaps have shrunk from the horrible consummation. Revolting, even abhorrent, as is such a notion from our views of God, and decisively as human sacrifice is condemned by all the highest teaching of Scripture, the traces of this horrible tendency of human guilt and human fear are evident in the history of Israel as of all other early nations. Some thought akin to it must have lain under the temptation of Abraham to offer up his son Isaac. Twelve centuries later Manasseh "made his son pass through the fire," and kindled the furnaces of Moloch at Tophet in Gehenna, the valley of the sons of Hinnom. [147] His grandfather Ahaz had done the same before him, offering sacrifice and burning his children in the fire. [148] Surrounded by kindred tribes, to which this worship was familiar, the Israelites, in their ignorance and backsliding, were not exempt from its fatal fascination. Solomon himself "went after," and built a high place for Milcom, the abomination of the Ammonites, on the right hand of "the hill that is before Jerusalem," which from this desecration got the name of "The Mount of Corruption." These high places continued, and it must be supposed, had their votaries on "that opprobrious hill," until good Josiah dismantled and defiled them about the year 639, some three centuries after they had been built.

But whether this legend about Phinehas be tenable or not, it is certain that the House of Ithamar fell into deadly disrepute and abject misery. In this the people saw the fulfilment of an old traditional curse, pronounced by some unknown "man of God" on the House of Eli, that there should be no old man in his house for ever; that his descendants should die in the flower of their age; and that they should come cringing to the descendants of the priest whom God would raise up in his stead, to get some humble place about the priesthood for a piece of silver and a morsel of bread. [149]

The prolongation of the curse in the House of Joab and of Eli furnishes an illustration of the menacing appendix to the second commandment--"For I the Lord thy God am a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation of them that hate Me, and showing mercy unto thousands (of generations) of them that love Me and keep My commandments."

There is in families, as in communities, a solidarity alike of blessing and curse. No man perishes alone in his iniquity, whether he be an offender like Achan or an offender like Joab. Families have their inheritance of character, their prerogative examples of misdoing, their influence of the guilty past flowing like a tide of calamity over the present and the future! The physical consequences of transgression remain long after the sins which caused them have ended. Three things, however, are observable in this, as in every faithfully recorded history. One is that mercy boasteth over justice, and the area of beneficent consequence is more permanent and more continuous than that of the entailed curse, as right is always more permanent than wrong. A second is that, though man at all times is liable to troubles and disabilities, no innocent person who suffers temporal afflictions from the sins of his forefathers shall suffer one element of unjust depression in the eternal interests of life. A third is that the ultimate prosperity of the children, alike of the righteous and of sinners, is in their own control; each soul shall perish, and shall only perish, for its own sin. In this sense, though the fathers have eaten sour grapes, the teeth of the children shall not be set on edge. In the long generations the line of David no less than the line of Joab, the line of Zadok no less than that of Abiathar, was destined to feel the Nemesis of evil-doing, and to experience that, of whatever parentage men are born, the law remains true--"Say ye of the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him." [150]

[120] These events--like almost everything derogatory to David and Solomon--are omitted by the chronicler.

[121] Luke iii. 31. Salathiel, son of Neri (Luke iii. 27), of Nathan's house, was probably adopted by Jeconiah, who was childless; or if he had a son Assir (captive), the son had died. 1 Chron. iii. 17; Isa. xxii. 3.

[122] 2 Sam. xii. 8. Comp. 1 Kings xx. 7; 2 Kings xxiv. 15. We only know, however, of one wife of Saul, and one concubine.

[123] Herod., iii. 68; Justin., x. 2.

[124] Comp. 1 Kings xv. 13; 2 Kings xi. 1. The queen-mother, like the Sultana Walidé, is always more powerful than even the favourite wife.

[125] Cant. iii. 11.

[126] Psalm xlv. 9. Some little mystery evidently hangs over the name of Bathsheba. In 2 Sam. xi. 3 she is called "Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite"; but in 1 Chron. iii. 5 she is called "Bathshua, the daughter of Ammiel." Now Shua was a Canaanite name (Gen. xxxviii. 12; 1 Chron. ii. 3), and it is at least remarkable that Bathsheba should be married to a Hittite. Further, the chronicler disguises "Ahithophel the Gilonite (the father of Eliam) into Ahijah the Pelonite," who is one of David's Gibborim in 1 Chron. xi. 36. Pelonite means nescio qius; in Spanish, Don Fulano,--Signor So-and-so. And how are we to account for the strange name Ahithophel ("brother of foolishness?")?

[127] Comp. Cant. vii. 1. It has been assumed that Solomon had already married Naamah the Ammonitess, and that Rehoboam was already born (see 1 Kings xiv. 21), but this is uncertain. Rehoboam, if he had reached the age of forty-one, could hardly have been called "young and tender-hearted" (2 Chron. xiii. 7).

[128] Shunem (Sulem, Euseb., Jer.) is now Solam (Robinson, Researches, iii. 402).

[129] 1 Sam. xxii. 23.

[130] 2 Sam. xv. 18 (LXX.).

[131] Anata, Robinson, Researches, ii, 319; Josh. xxi. 18; 1 Chron. vi. 60. It was the native town of Jeremiah (Jer. i. 1).

[132] It should be remembered that, as Ewald points out, imprisonment for life was a thing unknown.

[133] This interesting addition is found in the Septuagint version.

[134] 2 Sam. xxiii. 20. Ewald, Thenius, and most other critics, followed by the R.V., adopt the LXX. reading, "Slew the two sons of Ariel of Moab."

[135] Comp. 2 Kings xi. 15.

[136] See Deut. xix. 13.

[137] 2 Sam. iii. 28, 29.

[138] אׇנֶה ואנה (1 Kings ii. 36).

[139] It should be remembered that when Shimei came to meet David on his return, he managed to muster one thousand of his Benjamite kinsmen. Such local influence might prove troublesome.

[140] Achish seems to have been the dynastic name of the kings of Gath (1 Sam. xxi. 10, xxvii. 2). If this was the Achish, son of Maoch, with whom David had taken refuge fifty years before, he must now have been a very old man.

[141] Esth. ii. 5.

[142] Prov. xix. 11, xx. 2, 8, 26.

[143] 1 Kings ii. 7; Jer. xli. 17.

[144] Lev. x. 1-20; Num. iii. 4, xxvi. 61. This has been not unnaturally inferred from the prohibition to the priests to drink wine while serving the tabernacle lest they die, which occurs immediately after the catastrophe of the two priests (Lev. x. 9-11).

[145] 1 Chron. vii. 4-15. In David's time there were only eight descendants of Ithamar, but sixteen of Eleazar (1 Chron. xxiv. 4). For full discussion of these priestly genealogies, see Lord A. Hervey, On the Genealogies, pp. 277-306. It is true that they are not free from elements of difficulty, but I am unable to find any valid ground for the suspicion of some critics that Zadok was not even a priest, or of the priestly house at all. All the evidence we have points in the opposite direction.

[146] Num. xxv. 13.

[147] 2 Chron. xxxiii. 6; 2 Kings xxi. 6. "His children."

[148] 2 Chron. xxviii. 3; 2 Kings xvi. 3. "His son."

[149] 1 Sam. ii. 27-36. For eight centuries there was no other instance of a high priest's deposition.

[150] Isa. iii. 10.