Fausset's Bible Dictionary

Those who are to be great public men often need first to be men of privacy. His intimate acquaintance with the beauties of nature, alike water, field, hill, and forest below, and the sun, moon, and glorious heavens above, gives coloring to many of his psalms (Psalm 29; Psalm 8; Psalm 19, etc.). His shepherd life, exposed to wild beasts, yet preserved by God amidst green pastures and still waters, furnishes imagery to Psa 22:20-21; Psalm 23; Psa 7:2. His active energies were at the same time exercised in adventures amidst the hills and dales of Judah, in one of which his courage was tested by a close encounter with a lion, and in another with a bear, both of which he slew, grasping the beast by the beard and rescuing a lamb out of his mouth. These encounters nerved him for his first great victory, the turning point of his life, the slaying of Goliath of Gath (1Sa 17:35). Moreover, his accurate acquaintance with all the hiding places in the cavern-pierced hills, e.g. the cave of Adullam, proved of great service to him afterwards in his pursuit by Saul.

The Bible authorities for his biography are the Davidic psalms and poetic fragments in the histories (2Sa 1:19-27; 2Sa 3:33-34; 2Sa 3:22; 2Sa 23:1-7); next the chronicles or state annals of David (1Ch 27:24); the book (history) of Samuel the seer, that of Nathan the prophet, and that of Gad the seer (1Ch 29:29). Jesse had a brother, Jonathan, whom David made one of his counselors (1Ch 27:32). Jesse's wife, David's mother, is not named; but Nahash her former husband is the one by whom she had two daughters, David's half-sisters: Zeruiah, mother of Abishai, Joab and Asahel; and Abigail, mother of Amasa by Jether or Ithra (1Ch 2:13-17; 2Sa 17:25). Jesse was an old man when David was a mere youth (1Ch 17:12). His sisters were much older than David, so that their children, David's nephews, were his contemporaries and companions more than his own brothers. David shared some of their war-like determined characteristics, but shrank from their stern recklessness of bloodshed in whatever object they sought (2Sa 3:39; 2Sa 19:7).

His oldest brother, Eliab, behaved unkindly and imperiously toward him when he went like a second Joseph, sent by his father to seek his brethren's welfare (1Sa 17:17-18; 1Sa 17:28-29). Eliab's "command," as head of Jesse's sons, was regarded by the rest as authoritative (1Sa 20:29), and the youngest, David, was thought scarcely worth bringing before the prophet Samuel (1Sa 16:11). Hence, he had assigned to him the charge of the flock, ordinarily assigned to the least esteemed of the family, women, and servants, as was the case with Moses, Zipporah, Jacob, Rachel. When David became king, instead of returning evil for evil he made Eliab head of the tribe of Judah (1Ch 27:18), Elihu = Eliab. His brother Shimeah had two sons connected with his subsequent history, Jonadab, the subtle, bad, selfish adviser of incestuous Amnon (2Sa 13:3; 2Sa 13:32-33), and Jonathan who killed a giant of Gath (2Sa 21:21). Nahash was probably one of the royal family of Ammon, which will account for David's friendship with the king of the same name, as also with Shobi, son of Nahash, from both of whom he received "kindness" in distress (2Sa 10:2; 2Sa 17:27).

Ammon and David had a common enemy, Saul (1 Samuel 11); besides David's Moabite great grandmother, Ruth, connected him with Moab, Ammon's kinsmen. Hence, it was most natural to him to repair to Moab and Ammon when pursued by Saul. At first sight, we wonder at his leaving his father and mother for safe-keeping with the king of Moab (1 Samuel 22); but the Book of Ruth shows how coincident with probability this is, and yet how little like the harmony contrived by a forger! His Gentile connection gave him somewhat enlarged views of the coming kingdom of Messiah, whose type and ancestor he was privileged to be (Psa 2:8; Mat 1:5). His birthplace was Bethlehem (as it was of his Antitype, Messiah: Luk 2:4, etc.); and of his patrimony there he gave to Chimham a property which long retained Chimham's name, in reward for the father Barzillai's loyalty and help in Absalom's rebellion (2Sa 19:37-38; Jer 41:17). His early associations with Bethlehem made him when in a hold desire a drink of water from its well while the Philistines held it.

Three of his 30 captains broke through and brought it; but David, with the tender conscientiousness which characterized him (compare 1Sa 24:5; 2Sa 24:10), and which appreciated the deep spirituality of the sixth commandment, would not drink it but poured it out to the Lord, saying, "My God forbid it me: shall I drink the blood of these men that have put their lives in jeopardy?" (1Ch 10:15-19). Saul, the people's choice, having been rejected from being king for disobedience, God manifested His sovereignty by choosing one, the very last thought of by his own family or even by the prophet; not the oldest, but the youngest; not like Saul, taller than the people by head and shoulders, but of moderate stature. A yearly sacrificial feast used to be held at Bethlehem, whereat Jesse, as chief landowner, presided with the elders (1 Samuel 16; 1Sa 20:6; compare at Saul's selection, 1Sa 9:12). But now suddenly at God's command, Samuel, though fearful of Saul's deadly enmity, appears there driving a heifer before him, to offer an extraordinary sacrifice.

The elders trembling, lest his visit should be for judicial punishment of some sin, inquired, "Comest thou peaceably?" He answered, "Peaceably." Then inviting them and Jesse's sons he caused the latter to pass successively before him. Seven sons passed by but were rejected, notwithstanding Samuel's pre-possession in favor of Eliab's countenance and stature, since Jehovah, unlike man, "looks not on the outward appearance but on the heart." David, seemingly the least likely and the youngest, was fetched from the sheep; and his unction with oil by the prophet previous to the feast was accompanied with the unction of the Spirit of the Lord from that day forward. Simultaneously, the Spirit of Jehovah left Saul and an evil spirit from Jehovah troubled him. David was "a man after the Lord's own heart" (1Sa 13:14; Act 13:22). Moreover, he did not lack those outward graces which were looked for in a king; "ruddy," i.e. with auburn hair, esteemed to be a beauty in the South and East, where black hair is usual; with "bright eyes" (margin, 1Sa 16:12; 1Sa 16:18); goodly in countenance, and comely in person (1Sa 17:42); besides being "mighty, valiant, a man of war," and altogether "prudent."

Like his nephew, Asahel, his feet were by his God made "like hinds' feet." David adds (Psa 18:33-34): "He teacheth my hands to war, so that a bow of steel is broken by mine arms." Nothing could be more homely than his outward attire, with a staff or wand in hand used for dogs, and a pouch around his neck for carrying a shepherd's necessaries (1Sa 17:40-43). But God gave him "integrity of heart and skillfulness of hands," qualifying him for "feeding and guiding Israel," after that he was "taken from the sheepfolds" (Psa 78:70-72), and "from the sheepcote" (2Sa 7:8). Nor was he ashamed of his early life, but he delighted gratefully to acknowledge before God that he was "the man raised up on high" (2Sa 23:1; compare Psalm 89). The first glimpse we have of David's taste in music and sacred poetry, which afterward appears so preeminent in his psalms, is in his having been chosen as the best minstrel to charm away the evil spirit when it came upon Saul (1Sa 16:15-23).

Thus, the evil spirit departed, but the good Spirit did not come to Saul; and the result was, when David was driven away, the evil returned worse than ever. (Compare 1 Samuel 28 with Mat 12:43-45). David doubtless received further training in the schools of the prophets, who connected their prophesying with the soothing and elevating music of psaltery, tabret, pipe, and harp (1Sa 10:5); for he and Samuel (who also feared Saul's wrath for his having anointed David: 1Sa 16:2) dwelt together in Naioth near Ramah, i.e. in the "habitations" of the prophets there, connected together by a wall or hedge round; a school over which Samuel presided, as Elisha did over those at Gilgal and Jericho; schools not for monastic separation from life's duties, but for mental and spiritual training with a view to greater usefulness in the world.  Thus, he became "the sweet singer of Israel" (2Sa 23:1), "the inventor of instruments of music" (Amo 6:5). Compare 1Ch 23:5; 1Ch 15:16; 1Ch 15:19-21; 1Ch 15:24; 1Ch 25:1; 2Ch 29:25-26.

The use of cymbals, psalteries, and harps, in a form suitable for the temple worship, was by his command; the kinnor (the lyre) and the nebel (the psaltery, a stringed instrument played by the hand) being improved by him and added to the cymbals, as distinguished from the "trumpets." The portion 1 Samuel 17 - 18:2 has been thought a parenthesis explaining how David became first introduced to Saul. But 1Sa 17:12; 1Sa 17:15 show that Saul already had David in attendance upon him, for Jesse his father is called "that Ephrathite" (namely, that one spoken of above), and it is said before David's going forth to meet Goliath that "David went and returned from Saul to feed his father's sheep at Bethlehem." How then shall we account for Saul's question just before the encounter, "Abner, whose son is this youth?" and after it," Whose son art thou, young man?" (1Sa 17:55-58.) Also, is this question consistent with his being already "Saul's armor-bearer and loved greatly" by him (1Sa 16:20-21.)

The title "armor-bearer" was honorary, like our aide-de-camp, e.g. Joab had ten (2Sa 18:15). David merely attended Saul for a time, and returned to tend his father's sheep, where he was when the war broke out in which Goliath was the Philistine champion. Saul's question (1Sa 17:55-58), "Whose son art thou?" must therefore imply more than asking the name of David's father. Evidently, he entered into a full inquiry about him, having lost sight of him since the time David had been in attendance. The words (1Sa 18:1) "when David made an end of speaking unto Saul, the soul of Jonathan was knit unto the soul of David," imply a lengthened detail of all concerning his father and himself. The sacred writer of 1 Samuel probably embodied in his narrative some fragments of the authoritative documents mentioned above, stamping them with divine sanction; hence arises a variation between the different documents which would be cleared up if we knew more fully the circumstances. Both are true, though the explanation of how they harmonize can only be conjectured with more or less probability.

The battle was at Ephes-Dammim in the boundary hills of Judah; Saul's army on one side of the valley, the Philistines on the other, the brook Elah (i.e. the Terebinth) running between. Goliath's complete armor contrasted with the ill-armed state of Israel, whose king alone was well armed (1Sa 17:38).  For, as Porsena imposed on the Romans the stipulation that they should use no iron except in farm work (Pliny, 34:14), so the Philistines forced the Israelites to have "no smith throughout all their land, lest the Hebrew make them swords or spears" (1Sa 13:19-20). David at this moment, when all the Israelites were dismayed, came to bring supplies for his brethren and to get from them a "pledge" that they were alive and well. Arriving at the wagon rampart (not "the trench" as KJV) round Israel's camp, he heard their well-known war shout (Num 23:21, compare Num 10:35). Leaving his Carriage (the vessels of supplies which he carried) in the hand of the baggage-master, he ran to greet his brethren in the midst of the lines, and there heard Goliath's challenge repeated on the 40th day for the 40th time.

The meekness with which David conquered his own spirit, when Eliab charged him with pride, the very sin which prompted Eliab's own angry and uncharitable imputation, was a fit prelude to his conquest of Goliath; self must be overcome before we can overcome others (Pro 16:32; Pro 13:10). The same principle," judge not according to the appearance" (Joh 7:24), as. at his anointing (1Sa 16:7), is set forth in the victory of this "youth" over "a man of war from his youth." Physical strength and size, severed from God; is mere beast strength, and must fall before the seemingly feeblest whose God is the Lord. This is the force of his words: "thy servant slew both the lion and the bear, and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God." Man becomes beastlike when severed from God, and is only manly when he is godly. Confidence in God, not self, grounded on past deliverance, and on God's honor being at stake before the assembled people of God and the enemies of God (1Sa 17:45-48), filled him with such alacrity that he "ran" toward the enemy, and with his simple sling and stone smote him to the ground.

His armor David took first to his tent, and afterward to the tabernacle at Nob; his head David brought to Jerusalem (the city, not the citadel, which was then a Jebusite possession). At this point begins the second era of David's life, his persecution by Saul. A word is enough to rouse the jealous spirit, especially in a king towards a subject. That word was spoken by the women, unconscious of the effect of their words while they sang in responsive strains before the king and his champion, "Saul has slain his thousands, and David his ten thousands." "They have ascribed unto David ten thousands, and to me but thousands, and what can he have more but the kingdom?" Conscience told him he had forfeited his throne; and remembering Samuel's word after his disobedience as to the Amalekites (1Sa 15:28), "the Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine that is better than thou," he "eyed David" as possibly the "neighbor" meant. Envy moved Saul under the evil spirit to cast his javelin at him, but twice he eluded it.

His already noted (1Sa 16:18) prudence, whereby "he behaved himself wisely in all his ways," was now brought into play; a quality which in dependence upon Jehovah, its Giver (Psa 5:8), he in Psa 101:1, by an undesigned coincidence, professes in the same words his determination to exercise, and which as it was the characteristic of Jacob, Israel's forefather, so it has been prominent in his descendants in all ages, modern as well as ancient, especially in times of persecution; analogous to the instinctive sagacity of hunted animals. So wisely did he behave, and so manifestly was the Lord with him, that Saul the king was afraid of David his subject; "therefore Saul removed him from him and made him captain over a thousand" (1Sa 18:13). Subsequently, he was captain of the king's bodyguard, next to Abner the captain of the host and Jonathan the heir apparent, and sat with the king at table daily (1Sa 20:25; 1Sa 22:14). Next, after Saul broke his promise of giving Merab his older daughter to be David's wife, by giving her to Adriel instead, Michal, Saul's second daughter, became attached to David.

Saul used her as a "snare" that David might fall by the Philistines. The dowry Saul required was 100 foreskins of the Philistines. David brought him 200, which, so far from abating his malice, seeing that the Lord was so manifestly, with David, made him only the more bitter "enemy." But God can raise up friends to His people in their enemy's house; and as Pharaoh's daughter saved Moses, so Saul's son Jonathan and daughter Michal saved David. After having promised in the living Jehovah's name David's safety to Jonathan, and after David had "slain the Philistines with a great slaughter" from which they did not recover until the battle in which Saul fell, Saul hurled his javelin at David with such force that it entered into the wall and then would have killed David in his own house, but that by Michal's help he escaped through a window. Jonathan, his bosom friend, he saw once again and never after. Michal was given to Phaltiel, and was not restored to him until he made her restoration a condition of peace with Abner (1 Samuel 19; 2Sa 3:13-16).

How striking a retribution by the righteous God it was, that Saul himself fell by the very enemy by whom he hoped to kill David! How evidently this and kindred cases must have been in David's mind when he wrote of the sinner, "he made a pit and digged it, and is fallen into the ditch which he made" (Psa 7:15-16); the title of this psalm probably refers to Saul, the black-hearted son of Kish the Benjamite, enigmatically glanced at as "Cush (Ethiopia; compare Jer 13:23; Amo 9:7) the Benjamite." This first act in his long wanderings forms the subject of Psalm 59. The title states the occasion: "when Saul sent and they watched the house to kill him." The "bloody men" are Saul and his minions (Psa 59:2). "The mighty are gathered against me, not for my transgression; ... they run and prepare themselves without my fault" (Psa 59:3-4); herein he appeals to the all-knowing Jehovah, since the earthly king will not believe his protestations of innocence of the treason laid to his charge.

This psalm harmonizes with the independent history, 1Sa 18:8-30; 1Sa 20:30-31; 1Sa 22:8; 1Sa 24:9. This is the "lying" alluded to (Psa 59:12). Saul's "pride" would not brook that David's exploits should be extolled above his; hence flowed the "lying" and malice. His minions, "like a dog returning at evening," thirsting for prey which they had in vain sought throughout the day, came tumultuously besieging David's house "that night" after Saul's vain attempt to destroy him in the day. His doom answered to his sin. Greatly trembling at the Philistine hosts, war-like though he was, but cowed by a guilty conscience, he who had made David to "wander up and down" now in his turn wanders hither and there for that spiritual guidance which Jehovah withheld and at last by night in disguise was a suppliant before the witch of Endor, which sealed his destruction (1 Samuel 28; 1Ch 10:13). As David was "watched" by Saul's messengers (1Sa 19:11) so David's remedy was, "because of his (Saul's) strength will I wait upon (watch unto, Hebrew) Thee."

David, seeing no hope of safety while within Saul's reach, fled to Samuel and dwelt with him at the prophet's school in Naioth. Saul sent messengers to apprehend him; but they and even Saul himself, when he followed, were filled with the spirit of prophecy; and they who came to seize the servant of God joined David in Spirit-taught praises of God; so, God can turn the hearts of His people's foes (Pro 16:7; Pro 21:1); compare Act 18:17 with 1Co 1:1, especially Saul's namesake (Act 7:58 with Acts 9). After taking affectionate leave of Jonathan, David fled to Nob, where the tabernacle was, in order to inquire God's will concerning his future course, as was David's custom. Herein Psa 16:7 undesignedly coincides with 1Sa 22:10; 1Sa 22:15. Ahimelech, alarmed at David's sudden appearance alone, lest he should be charged with some unwelcome commission, asked, "Why art thou alone?" (1 Samuel 21.)  David, whom neither beast nor giant had shaken from his trust in the Lord, now through temporary unbelief told a lie, which involved the unsuspecting high priest and all his subordinates in one indiscriminate massacre, through Doeg's information to Saul.

Too late David acknowledged to the only survivor, Abiathar, that he had thereby occasioned their death (1 Samuel 22); so liable are even believers to vacillation and to consequent punishment. By the lie he gained his immediate object, the 12 shewbread loaves just removed from the table to make place for the new bread on the sabbath, and also Goliath's sword wrapped up in cloth behind the high priest's own ephod (shoulder dress), so precious a dedicatory offering was it deemed. One gain David derived and Saul lost by his slaughter of the priests; Abiathar, the sole survivor of the line of Ithamar, henceforth attended David, and through him David could always inquire of God, in God's appointed way (Psa 16:7, in undesigned coincidence with 1Sa 23:2; 1Sa 23:4; 1Sa 23:6; 1Sa 23:9; 1Sa 30:7-8). Saul on the contrary had bereft himself of those through whom he might have consulted the Lord. So at last, "when the Lord answered him, neither by dreams, by Urim, nor by prophets," he filled up the measure of his guilt by repairing to the witch of Endor.

Surely men's "sin will find them out" (1Sa 28:6-7; Num 32:23). The title of Psalm 52 informs us that it was composed in reference to Saul's cruel act on Doeg's officious tale-telling information. The "boaster in mischief, the mighty man" (the very term used of Saul, 2Sa 1:19), is not the herdsman Doeg, the ready tool of evil, but the master of hero might in animal courage, Saul. True hero might belongs to the godly alone, as Psa 18:25 saith, "with an upright hero (Hebrew for 'man') Thou wilt show Thyself upright." Saul's "lying and all devouring words" (Psa 5:3) are, with undesigned coincidence, illustrated by the independent history (1Sa 24:9), "wherefore hearest thou men's words, ... Behold, David seeketh thy hurt?" Saul's courtiers knew the road to his favor was to malign David. Saul was thus the prime mover of the lying charge. Doeg, for mischief and to curry favor, told the fact; it was Saul who put on it the false construction of treason against David and the innocent priests; compare David's similar language, Psa 17:3-4.

Saul was "the man that made not God his strength, but trusted in the abundance of his riches and strengthened himself in his wickedness" (Psa 52:7). For in undesigned coincidence with this the history (1Sa 22:7-9) represents him saying, "Will the son of Jesse give every one of you fields and vineyards?" etc., implying that he had all these (as Samuel foretold would be "the manner of the king," 1Sa 8:14) to give, which David had not. Singularly prophetic of Saul's own doom are the Words (Psa 52:5) hinting at his having rooted out Ahimelech's family, "God shall likewise ... pluck thee out of try dwelling-place, and root thee out of the land of the living." Not only Saul, but all his bloody house save Mephibosheth, died by a violent death, by a righteous retribution in kind (1Sa 31:6; 2Sa 21:1-14; Psa 18:25-26). Unbelieving calculation of probabilities, instead of doing the right thing in prayerful faith, led David to flee to Israel's enemies, the Philistines and Achish of Gath.

 As Psalm 56 represents him praying for deliverance at this crisis, so Psalm 34 (in alphabetical acrostic arrangement in Hebrew), which by its tranquil tone shows it was composed in a season of quiet, is his permanent memorial of thanksgiving for the deliverance granted to his prayers. The title of Psalm 56, Jonath-elem-rechokim, means "the dumb dove among strangers." David was "dumb," inasmuch as, feeling words useless to enemies who "wrested" all he said (Psa 56:5), he silently left his cause with God (Psa 38:13-14). "Dove" represents his defenseless innocence, while pursued as a bird. He longed to have "wings like a dove to fly away and be at rest" (Psa 55:6-7; 1Sa 26:20). The "strangers" are the Philistines, among whom he was sojourning in his "wanderings" (Psa 56:8). The title of Psalm 34 says "he changed his behavior" or "concealed his intellect" (Hengstenberg), i.e. feigned madness," scrabbling on the doors and letting his spittle fall on his heard" (1Sa 21:10-15): so that Achish , (literally, father of a king, hereditary not elective monarch) drove him away, and he departed.

"Goliath's sword" perhaps betrayed him, for Achish's servants immediately said, "Is not this David the king of the land? Did they not sing, ... David hath slain his ten thousands?" The sword which he had dishonestly got from Ahimelech now cuts the ground from under him, before Abimelech (Num 32:23), and the song of his former triumph is the very occasion of their interpreting it to mean his kingship. The title of Psalm 56 implies he was "taken" prisoner, and only escaped by feigning madness. He now became an independent outlaw (1Sa 22:1), and gathered a band of fugitives through debt or distress, in the cave some miles S.W. of Bethlehem, the largest in the land, (See ADULLAM. "His father's house (probably including Zeruiah's sons, certainly Abishai: 2Sa 23:13; 2Sa 23:18) went down there to him," an appropriate expression, for the path goes down from Bethlehem to it toward the Dead Sea. As formerly a shepherd he knew every winding of the cavern, as the Arabs now do.

Some of Canaanite origin joined him, as Ahimelech the Hittite (1Sa 26:6). Long after we read of "600 men coming after him from Gath" (2Sa 15:18). As Psalm 56 refers to his stay with the Philistine king, so Psalm 57 title, "when he fled from Saul in the cave," refers to his subsequent stay in the cave of Adullam. The "cave" symbolizes a gloomy position (Heb 11:38); and perhaps never did David's position seem darker than at that time, as he subsequently sets forth in the maschil (spiritual instruction) Psalm 142, for the edification and comfort of God's people when in similar cavelike positions of gloom and trial. From Adullam he went to Mizpeh ("watchtower, mountain height") of Moab, the Moabite royal residence on Mount Pisgah, and there, on the ground of kindred through Ruth the Moabitess, committed his aged parents to the charge of the king to secure them from Saul's enmity. This was the time probably when Nahash the Ammonite king showed him kindness (2Sa 10:2). Here too his future biographer, the prophet Gad, whose acquaintance he may have made when among the prophets at Naioth, joined him.

His name makes it possible he was a Gadite, the forerunner of the 11 Gadite chieftains who crossed the then overflowing Jordan to reach David shortly afterward. But now he was on the E. side of Jordan in Mizpeh-hold. Gad's warning, "Abide not in the hold, depart into Judah" (1Sa 22:5), implies that he was not to seek refuge outside the Holy Land, but trust in the Lord as his refuge. Tradition reports that the Moabites murdered his parents; if true, it must have been subsequently, since here it is implied David's parents left the hold when David left it. One thing is certain, that many years afterward David treated the subjugated Moabites with extraordinary severity," making them lie down upon the ground, and then with two lines measuring to put to death, and with one full line to keep alive," i.e. killing two-thirds of their fighting men, and sparing only one third. If in the interim, in violation of the rights of hospitality and kindred, they treacherously murdered his parents, his exceptional severity is accounted for. In Psa 60:8, "Moab is my washpot," he marks their ignominious subjection to the slave's office of washing the feet of the master.

Annually they had to pay 10,000 lambs and as many rams (2Ki 3:4; Isa 16:1). In Psalm 27 he alludes to this severance from his parents, who possibly (such is man's selfishness in calamity) blamed him for their exile: "when my father and my mother forsake me, then the Lord will take me up" (yaaspheeni), as a child disowned by its parents, and taken up by the adoptive father from the streets; compare Eze 16:5-6. The "sorrow multiplying" idolatries surrounding him, while among the Philistines and in Moab, and his prayer for preservation amidst all, suggested the related pair of psalms, Ps 16 and Psalm 17 "Preserve me, O God, for in Thee do I put my trust" (Psa 16:1); "their sorrows shall be multiplied that hasten after another God"; in contrast to which his blessed experience is, "the Lord is the portion of mine inheritance," "the lines are fallen unto me in pleasant places, yea I have a goodly heritage." The names for idol gods and sorrows are almost identical; 'alztseboth, 'atsabbim; a bad augury for those who "hasten after" (as one buying a wife at the price of a costly dowry, Hebrew) them.

In undesigned coincidence with this, David at Hachilah, in his appeal to Saul, fixes on this as the chief hardship of his exile from the Holy Land; they who stirred thee up against me" have driven me out from abiding in the inheritance of the Lord, saying, Go serve other gods:" The Moabite stone of Dibon strikingly confirms the Scripture representation of the free contact carried on between Israelites and Moabites, not being impeded by difference of language; Moab, if sprung from Lot as the Bible states, would use a language not widely different from that of Lot's uncle Abraham's descendants; so the Dibon stone is inscribed (about 900 B.C.) with a language almost identical with the Hebrew of the Bible histories, Samuel and Kings. Next, David by Gad's warning fled to Hareth forest.  But hearing that the Philistines were robbing the threshing floors of Keilah (in the lowland of Judah toward Philistia), love of country prevailed over every thought of his own safety.  But first he inquired of the Lord, "Shall I go, ... and save Keilah?"

Upon receiving a favorable response twice, probably through Gad, he went in spite of the remonstrance of his men, whose faith yielded to fears. He saved the city, killed many Philistines, and carried away their cattle. His self-devotion in behalf of Keilah was rewarded by treacherous ingratitude on the part of the citizens so saved. For, on Saul's secretly plotting mischief against him while shut up in Keilah, he learned by inquiry of the Lord, through Abiathar with the ephod, that the men of Keilah would betray him if he stayed, a type of Him who was betrayed by those whom He came to save (1 Samuel 23). From Keilah David and his 600 men (to which number they had increased from 400 in Adullam, 1Sa 22:2,) going to a mountain in the wilderness of Ziph, dispersed in the fastnesses "wheresoever they could go." It is to this occasion that Psalm 11 refers: "in the Lord put I my trust, how say ye to my soul, flee as a bird to your mountain." Literally he did flee; but the flight from which his spiritual instincts recoiled (compare Neh 6:11) was that from trust in Jehovah; though his followers' faith was giving way, especially when even Saul was claiming God as on his side against David (1Sa 23:3; 1Sa 23:7.)

The image of a "bird" is the very one the independent history represents him using while in the same neighborhood (1Sa 26:20): "the king of Israel is come out as when one doth hunt a partridge in the mountains." At an alarm birds flee from the open plain to the covert of a hill. "The wicked bending their bow ... that they may privily shoot at the upright" (Psa 11:2), points to the treacherous Ziphites tracking "his foot" (the margin of 1Sa 23:22), and guiding Saul and his Benjamite bowmen toward David. They "compassed" him (as Psa 17:9 expresses it, in agreement with the history) so closely at the wilderness of Maon, they on the one side while he was on the other, that David only by "making haste got away." God's providence interposed, for just as Saul was on the verge of overtaking him the Philistines unintentionally saved David by invading Judah and so requiring Saul in haste to meet them, the very enemies by whom Saul had hoped to kill David (1Sa 18:21)!

The name Sela-hammah-lekoth, "the rock of divisions," marked the spot where David climbed down one side while Saul was surrounding the mountain on the other side. Psalm 54 was written "when the Ziphims came and said to Saul, Doth not David hide himself with us?" Twice they informed Saul (1 Samuel 23; 1 Samuel 26). The exact words corresponding in both show that 1Sa 23:19 is the occasion meant in Psalm 54 "Strangers are risen up against me" (Psa 54:3); i.e., the Ziphites, who by the ties of country ought to have been friends, are behaving as hostile "strangers"; compare Isa 25:5; Psa 120:5. So in Psa 54:5 the" enemies" are shoreray, "those who watch me," liers in wait. Next, David dwelt in the strongholds of Engedi ("the fountain of the goat or kid"), "the rocks of the wild goats" (1 Samuel 24). This was in the neighborhood of the Dead Sea, the scene of the destruction by fire of the guilty cities of the plain. How naturally here the idea would suggest itself (Psa 11:6), "upon the wicked Jehovah shall rain fire and brimstone, and an horrible tempest" ("the wrath wind," zil'aphot; compare" the breath of the Lord," Isa 30:33).

See last paragraph for the undesigned coincidence between Psa 11:1-2 and 1Sa 26:20-25. Here Providence put Saul the persecutor in his victim David's power. For Saul went into one of the caves with which the chalk and limestone conical hills W. of the Dead Sea abound, "to cover his feet" (to perform nature's necessities, Jdg 3:24; i.e. to defecate) while David's men were lurking in the sides. David silently cut off Saul's skirt on his spreading out his long robe before and behind. But though his men regarded it as an opportunity for killing him, appointed by Jehovah, David said," Jehovah forbid that I should ... stretch forth mine hand against ... Jehovah's anointed." Nay, his conscience even "smote him because he had cut off Saul's skirt." After Saul had left the cave David cried after him, "wherefore hearest thou men's words, ... Behold, David seeketh thy hurt?" So in Psa 7:3 he says, "if I have done this," namely, what my calumniators allege, "if there be iniquity in my hands." How undesignedly and naturally his words in the history coincide: "My father, see the skirt of try robe in my hand, for in that I killed thee not, know there is neither evil nor transgression in mine hand, yet thou huntest my soul."

The same favorite expressions occur in the psalm, "lest he tear my soul" (Psa 7:2; Psa 7:5), and "persecute me" (Psa 7:1), as in 1Sa 24:14, "whom dost thou persecute?" (Hebrew) Saul was astonished at David's magnanimity as something above the mere natural man:" if a man find his enemy, will he let him go well away? Wherefore the Lord reward thee good for that thou hast done unto me this day." How natural that the charge which Saul had alleged against David as his plea for persecuting him, but which really lay at Saul's own door, should be uppermost in David's mind: Psa 7:4, "if I have rewarded evil unto him that was at peace with me." Moreover, the same phrases occur in 1 Samuel 26, describing the similar magnanimity of David toward Saul (1Sa 26:18), and the same allusion to men's calumnies against David to gain Saul's favor. In Psa 7:3-5 he defends himself against these calumnies; and the title, "concerning the words," refers to them, for the real calumniator was Saul himself, and his flatterers uttered the calumnies to please him, therefore the title attributes "the words" to "Cush the Benjamite," i.e. the Ethiopian (black) hearted son of Kish of Benjamin = Saul.

As in 1Sa 24:12; 1Sa 26:15, David says, "The Lord judge between me and thee ... but mine hand shall not be upon thee; the Lord render to every man his righteousness"; so in Psa 7:8; Psa 7:11 "Judge me, O Lord, according to my righteousness ... God judgeth the righteous." In both alike appears the same committing of his righteous cause to the righteous God (compare Psa 18:20). Jehovah's "whetted sword" and "arrows ordained against the persecutors" literally smote Saul, in accordance with David's prophecy in Psa 7:13, for he was smitten by the arrows of the very Philistines by whom he had hoped to smite David, and he fell by his own sword (1Sa 18:17; 1Sa 18:21; compare 1Sa 31:3-4). David, of whom Saul had said, Let the hand of the Philistines be upon him, was actually saved by them (1Sa 27:1-3), it was Saul who was slain by them. So accurately was the retributive law fulfilled; "he made a pit and digged, and is fallen into the ditch which he made.

His mischief shall return upon his own head, and his violent dealing shall come upon his own pate" (Psa 7:15-16). The last interview between Saul and David was further S. in the same region, at the hill of Hachilah before Jeshimon, where Saul lay in the camp with the usual fortification of wagons and baggage around (1Sa 26:5 margin). David abode in the wilderness, and having ascertained by spies Saul's presence, sallied forth with Ablshai, and found Saul asleep, with his spear stuck in the ground beside him. Abishai would have smitten him with the spear, but David interposed: "Destroy him not, for who can stretch forth his hand against the Lord's anointed and be guiltless?" adding prophetically, "the Lord shall smite him ... or he shall descend into battle and perish" (compare 1Sa 31:6). This phrase became a motto to him, "Destroy not," Altaschith, prefixed to Psalm 57; 58; 59, and copied by Asaph, Psalm 75 He could say "Destroy not" to God, when he "destroyed not" his enemy (Mat 18:32-35; Mat 26:52).

Contenting himself with taking Saul's cruse, and the spear which had so nearly transfixed him, David appealed to the persecutor, whose heart was touched, and so David overcame evil with good. While in Maon David sought contributions from Nabal of Carmel (1 Samuel 25), of the house of Caleb but sadly degenerate from his wholehearted ancestor; David's men had been "very good" to Nabal's shepherds, neither hurting men nor taking property though in their power, yea "being a wall unto them both by night and day." But Nabal churlishly replied, "Shall I take my bread, my water, and my flesh (the repeated "my" marks his covetous God-forgetting selfishness, Hos 2:5), and give it to men whom I know not from whence they be? There be many servants (glancing at David) nowadays that break away every man from his master." David here was strongly tempted to that which he had abstained from in the case of Saul, personal revenge. Abigail, Nabal's wife, by her timely present of bread, wine, sheep, and fruit, saved herself and her house when David was bent on vengeance for having been requited evil for good.

With wise unselfishness she said, "Upon me let this iniquity be ... let not my lord regard this man of Belial, for as his name is so is he; Nabal ("fool") is his name, and folly is with him." At the same time she salved over the dishonor Nabal had done to David personally:" my lord fighteth the battles of the Lord (compare 1Sa 18:17); yet a man is risen ... to seek thy soul; but the soul of my lord shall be bound in the bundle of life, ... and the souls of thine enemies shall the Lord sling out as out of the middle of a sling," with feminine tact alluding to the great achievement of David, his slaying Goliath with a sling. In ten days after Nabal's unreasonable and drunken feast, from which he awoke only to hear of his imminent danger, the Lord struck Nabal down in such a way that he died. Then David blessed Jehovah for having" "pleaded his cause" (the phrase in the history coinciding undesignedly with that in Psa 35:1) against Nabal, and having kept David from self-revenge; compare Rom 12:19.

Another coincidence between David's language in the independent history and that in his sacred poetry appears from comparing 1Sa 25:39, "the Lord hath returned the wickedness of Nabal upon his own head," with Psa 7:16, "his mischief shall return upon his own head." Scripture, which calls things by their right names, designates the unbelieving sinner a "fool," however wise in his own eyes and those of the world because gilded by worldly success. David could not fail to be deeply impressed with this in Nabal's case, whose name expressed his self-indulging, unbelieving folly. Having taken Abigail as his wife, David must have often thought of the remarkable providence under which he met her. How naturally then in the psalm which was indited for private devotion in the form of Psalm 53, and for public use in the sanctuary in the form of Psalm 14, does he stigmatize godlessness as the secret spring of the FOLLY of worldlings: "the fool (Nabal) hath said in his heart, No God!" How suddenly "great fear" came upon him in the midst of his godless feasting, "when no fear was" (Psa 53:5).

For when told, in the morning after his revel, of his danger, "his heart died within him, and he became as a stone"; the same heart which just before had been so "merry within him"; like the rich man who in the midst of his self-aggrandizing and indulging plans received the awful summons," Thou fool, this night thy soul shall be required of thee" (Luk 12:16-20). The death of Saul, after he had "played the fool and erred exceedingly" (1Sa 26:21), and the utter "perishing" of Aamlek's "memorial with them," because their "hand was against the throne of the Lord" (Exo 17:16 margin), illustrate the same principle as set forth in David's Psalm 9, with the title Muth-Labben, i.e. an anagram for Nabal," concerning the dying of the fool," the phrase of David again in 2Sa 3:33. Unbelieving fear ("I shall now perish one day by the hand of Saul") and human calculations (such is the vacillation even in believers) induced David again to seek refuge among the Philistines; but now no longer a fugitive, but captain of an organized band, 600 men with their wives and families.

Achish of Gath (son of the former Achish says tradition), according to the usage of eastern monarchs, gave him Ziklag for his maintenance, which thenceforth appertained to Judah (1 Samuel 27). So did his power grow that a band of Benjamites, of Saul's brethren, right-handed and left-handed slingers and archers, with their captains, including Ismaiah the Gibeonite, a mighty man over the 30, joined him here (1Ch 12:1-7), and he stayed "a full year and four months." David during his stay smote the Geshurites, Gezrites, and Amalekites, the very people the sparing of whom in disobedience to God was the cause of Saul's rejection; but he was guilty of a deception to Achish, saying his inroad was upon the Jerahmeelites and Kenites, nomadic races on the S. of Judah, allied to Israel. But for God's providential interposition his putting himself in this false position would have been fatal to his peace of conscience, for he would have had to join with the pagan Philistines in the battle of Gilboa against his own countrymen.

He narrowly escaped by the protest of the Philistine nobles (1 Samuel 28-29). Psalm 34, referring probably to both his stays in Philistia (see title), celebrates how "the angel of the Lord encamped around" him because he "feared" God, and "delivered" him; and how "the Lord redeemeth the soul of His servants," besides "keeping all his bones" so that "not one of them is broken." On the march toward Gilboa, and as he turned back to Ziklag, several captains of the thousands of Manasseh joined him, "all mighty men of valor," so that his army increased "day by day until it was a great host, like the host of God" (1Ch 12:19-22). Upon returning, he discovered that the Amalekites had burned Ziklag with fire (1 Samuel 30), and they carried away all its inhabitants - women and children - as captives. "David was greatly distressed," for besides his own deep grief, his two wives Ahinoam and Abigail being among those carried off, the people with characteristic fickleness "bade stone him." But distress now brought out into strong relief his faith which had vacillated in his coming to Philistia, so "he encouraged himself in the Lord his God."

In undesigned coincidence with this representation, in the history of his fears silenced by his faith, in Psalm 56, which commemorates his two stays in Philistia, he says (Psa 56:3), "what time I am afraid I will trust in Thee." Consulting, as was his custom, God through Abiathar and the ephod, and receiving a favorable response, he pursued with 400 men (probably including some of the recently joined Manassites, 1Ch 12:21), leaving 200 who were faint at the brook Besor. By an Egyptian's information he came upon the Amalekites and killed all except 400 who escaped on camels, and recovered all the captives and spoil. Besides, he took large spoil belonging to Amalek, and of it distributed "presents to all the places where David and his men were wont to haunt." This suggested his language Psa 68:18, "Thou hast received gifts for men," as explained in relation to the Antitype (Eph 4:8). The law of division of plunder equally, among those engaged in the field and those guarding the baggage, was established (1Sa 25:13; 1Sa 30:25).

David's generosity to his fallen enemy appears in his punishment of the Amalekite, who, bringing news of Saul's death, and carrying to David the crown and bracelet stripped from him, confessed that he had put an end to Saul. David composed the beautiful elegy on Saul and Jonathan (2Sa 1:17-27), which he bade the children of Judah to be "taught" (compare title Psalm 60) in, designated "the bow" song, not as KJV "he bade them teach the children of Judah (the use of) the bow." Having first consulted the Lord, as always, David by His direction went up to Hebron, the sacred city where the patriarchs were buried and Caleb had his inheritance, and was there anointed king over Judah, which he continued to be 7 1/2 years. His noble-heartedness appears in his thanks to the men of Jabesh Gilead for burying Saul: "Blessed be ye of the Lord, that ye have showed this kindness ... now the Lord show kindness and truth unto you... I also will requite you this kindness." What a contrast to Saul's thanks to the Ziphites for betraying David: "Blessed be ye of the Lord (thus claiming God's sanction to treachery, malice, and bloodthirsty persecution of the innocent), for ye have compassion of me." Ishbosheth was not made king at Mahanaim until after David had reigned five years.

Probably all the country, except Judah in the S. and part of the transjordanic tribes on the E., were under the Philistine dominion after the fatal battle of Gilboa. Gradually, Israel recovered its land, and Abner at the close of the five years made Ishbosheth king. David however "waxed stronger and stronger," while "Saul's house waxed weaker and weaker" (2 Samuel 2-3). After a skirmish, disastrous to Ishbosheth's cause, that weak king offended Abner by charging him with an intrigue with Rizpah, Saul's concubine. Abner embraced David's side and procured David's wife Michal for him, severing her from her second husband Phaltiel. Then followed Joab's murder of Abner, which David felt himself politically unable to punish; but left the avenging of his blood to God, "these men the sons of Zeruiah be too hard for me, the Lord shall reward the doer of evil according to his wickedness" (2Sa 3:39), in coincidence with David's Psa 28:4. David paid every honor to his memory, following the bier, and composing a dirge on his death.

Next followed Ishbosheth's murder and David's punishment of the murderers, Rechab and Baanah, who thought to gratify David by bringing his enemy's head. The coincidence between 2Sa 4:9, "as the Lord liveth who hath redeemed my soul out of all adversity," and Psa 31:5; Psa 31:7, is obvious. His sense of justice, even in the case of adversaries, his dependence continually on Jehovah, and humble ascription of all that he was to Him alone, kept him from behaving proudly in prosperity. Then he was anointed for the third time king, namely, over Israel (his reign lasting 33 years besides the previous 7 1/2 years over Judah), upon his making a league with them; and they kept a three days' joyous feast (1Ch 12:38-40). Contingents from every tribe formed his army, which he put under Joab's command. The men of Issachar are especially noted as "men that had understanding of the times, to know what Israel ought to do," also of Zebulun men "expert in war, with all instruments of war ... which could keep rank, and were not of a double heart."

The Aaronites Jehoiada and Zadok, then young, of the rival house of Eleazar. also joined David, in addition to Abiathar of the house of Ithamar already with him (1Ch 12:27-28; 1Ch 27:5). Prosperity now tested David. He, in conformity with the usage of eastern kings, but in opposition to Deu 17:17, multiplied wives to himself besides Abigail, Ahinoam, and Michal: Maachah daughter of Talmai king of Geshur, whom probably he took in his raid (1Sa 27:8), Haggith, Abital, Eglah. Beauty was his snare; and Ammon, Absalom, and Adonijah, the offspring of these connections, proved his subsequent curse. David's martial achievements as king of the nation began with taking from the Jebusites the stronghold of Zion, thenceforth the city of David and the capital. The Jebusites had said that, so secure was their fort, the blind and the lame would suffice to defend it. David said, "Whosoever ... smites ... the lame and blind (i.e. all the defenders of Zion, whom David designates derisively after the Jebusites' words) hated of David's soul, he shall be chief and captain."

For "getteth up to the gutter" as Keil translated it, "whosoever smites the Jebusites, let him hurl into the waterfall (at the foot of the precipice) both the lame and the blind, hated of David's soul." Thence the proverb arose, "the blind and the lame (i.e. repulsive persons) shall not come into the house." Hence, the extraordinariness of their entering the temple and being healed by Christ (Mat 21:14; compare Lev 21:17-18). Others take it as proverbial of an impregnable fort; "the blind and lame are there, let him enter if he can." The objection to this is, David did enter in spite of "the lame and the blind"; how then could the proverb originate of an impregnable house or fortress? Thus, Joab won the commander-in-chiefship (1 Chronicles 11; 2 Samuel 5). The Philistines were the first to assail David. With characteristic dependence on God, David first consulted God's will, and then assailed them. Attributing the victory to Jehovah alone, "the Lord hath broken forth upon mine enemies as the breach of waters," he called the place Baal Perazim (the plain of breaches).

Their idols he took and burned. On their spreading themselves in the valley of Rephaim again, David once more consulted Jehovah, and on being told to "turn away from them and come upon them over against the mulberry trees," instead of the impatience and disobedience of Saul (1Sa 13:8-14; 1Sa 14:18-19; 1Sa 15:22-23) he patiently took God's time and God's way, and so prevailed (1 Chronicles 14). Compare Isa 28:16; Isa 28:21. The imagery of the thunderstorm in Psa 18:7-14 and Psalm 29 may allude to this breaking forth of the Lord on the flood of enemies, and so giving His people peace. Hiram of Tyre now became David's ally, and helped with cedars toward building his palace (2Sa 5:11; 2Sa 7:2). David's next concern was to remove the ark from the forest town, Kirjath Jearim or Baale of Judah, where it had lain mostly neglected during Saul's reign (1Ch 13:3), to the tabernacle which David pitched for it in the city of David.

After a three months stay of the ark at Obed Edom's house, owing to the breach upon Uzzah because of irreverent rashness (2 Samuel 6; compare 1Sa 6:19, a sad contrast to God's breaking forth upon David's enemies at Baal Perazim), David brought it up, stripping off his royal robe in the presence of the symbol of Jehovah's throne, the true King, and in a linen ephod, to mark his assuming the priestly along with the kingly function, "dancing before the Lord with all his might," The sacrosanctity of the ark, thus solemnly vindicated by the breach on Uzzah, naturally suggested the stress laid on holiness as the requisite for dwelling in God's house in Psalm 15; Psalm 24, written on this occasion. In Psalm 14 the words "when the Lord bringeth back the captivity of His people Jacob shall rejoice" give no ground for assigning the date to the Babylonian captivity. It is a Hebrew phrase for reversing misfortune. In Jdg 18:30 "the captivity of the land" means the capture of the ark by the pagan Philistines (1Sa 4:10-11; 1Sa 7:4). Psa 78:60-61 proves this, "God forsook the tabernacle of Shiloh and delivered His strength into captivity."

When this captivity was reversed by the bringing back of the ark to Kirjath Jearim, "they of Bethshemesh rejoiced to see it," just as David says "Jacob shall rejoice." The hitherto victorious Philistines were defeated by Jehovah's thunderings, through Samuel's intercession at Mizpeh, and so "were in great fear where no fear was," i.e. when they had supposed they had nothing to fear from the prostrated Israelites. God's presence "in the congregation of the righteous" was the cause; so "God scattered the bones of him that encamped against" Israel (Psa 53:5). David's "bringing again" the ark and settling it permanently on Zion amidst all "Israel's gladness" completed the reversal of Israel's captivity, prayed for in Psalm 14. So Psalm 15 appropriately follows. The settlement of the ark on Zion marked Jehovah's new relation to His people, as manifesting Himself in Jerusalem, thenceforth to be the center of the nation's devotions. Ephraim is gently warned by David's contemporary musician, Asaph, not to resist this appointment of God for transferring the seat of worship from Shiloh of Israel to Zion of Judah (Psa 78:67-71).

David's love for God's abode appears in Psa 26:8, "Lord, I have loved the habitation of Thine house and the place where Thine honor dwelleth," harmonizing with the history, "I have set my affection to the house of my God" (1Ch 29:3). On the occasion of bringing up the ark David convened a national assembly, the Levites foremost (1Ch 13:2; 1Ch 13:5-6; 1Ch 15:3-4), and appointed the music, Heman, Asaph, Ethan, with cymbals, others with psalteries and harps, and Chenaniah chief of the Levites for song. David as a king priest offered burnt offerings and peace offerings and blessed the people in the name of the Lord (1Ch 16:2; 2Sa 6:17). Michal's contemptuous reception of him when he returned to bless his house (for public piety should be followed by home piety) was the only drawback to the joy of that day (1Ch 15:29; 1Ch 16:43; 2Sa 6:16-23).

As Psalm 101 embodies David's good resolutions, of a thankful perfect walk, in entering his new house, followed by Psalm 102 implying distress and praying for deliverance, and Psalm 103 rendering the thanksgiving here resolved on, the three forming a trilogy; so Psalm 15; Psalm 24, were composed to commemorate the bringing up of the ark to David's tabernacle for it on Zion, while the Mosaic tabernacle and altar remained at Gibeon (1Ch 16:39). The anonymous pilgrim song, Psalm 132, was probably composed like most of the "songs of degrees" (i.e. going up to the three great feasts at Jerusalem) after the return from Babylon, pleading that Jehovah should remember David's former zeal for His house, as a ground for remembering David's race now in affliction (compare Psalm 89). The progress of the ark's removal is traced; while we were "in Ephratah (Bethlehem) we heard of it," as a mere hearsay, "we found it in" Kirjath Jearim = the city of the woods.

Then the prayer: "arise, O Lord, into Thy rest; Thou and the ark of Thy strength; let Thy priests be clothed with righteousness, and let Thy saints shout for joy," is followed by God's immediate answer exactly corresponding to the prayer: "Jehovah hath chosen Zion ... this is My rest for ever ... I will clothe her priests with salvation, and her saints shall shout aloud for joy." Fragments of David's poetry he at this time delivered into the hand of Asaph for the tabernacle service (1Ch 16:8-36). Long afterward they were embodied in Psalm 96, which comforts Judah, when threatened by Assyria, with the prospect of Messiah's coming kingdom; also Psalm 105; Psalm 106, which console the Jews, now probably in the Babylonian captivity, with the thought that God's promise of Canaan to their fathers when "few and strangers" there gives hope that God will restore their covenanted possession, and pardon their unfaithfulness now that they turn to Him (Psa 105:12; Psa 105:23-44; Psa 105:45; Psa 106:3-6; Psa 106:44-48).

Syria revolted, and Assyria declined in power until 884 B.C. when again Assur-nazir-pal crossed the Euphrates and threatened Syria. For an Israelite empire to arise it was necessary that both its powerful neighbors should be weak. Their simultaneous weakness was precisely at the time of the rise of the Israelite empire under Saul, David, and Solomon, between 1100 and 990 B.C. Solomon alone of David's sons seems to have possessed his father's higher qualities. Solomon's line became united with Absalom's daughter or granddaughter, Maachah, and so carried on the royal race. David's strong parental affection betrayed him into too fond indulgence of his sons (2Sa 13:31-36; 2Sa 14:33; 2Sa 18:5; 2Sa 18:33; 2Sa 19:4; 1Ki 1:6). David "had not displeased Adonijah at any time in saying, Why hast thou done so?" Thus, David laid up scourges in store for himself. David's militia was twelve divisions of 24,000 each, on duty month by month (1 Chronicles 27).

His bodyguard numbered 600 "mighty men," subdivided into three bands of 200 each with "the three" over them, and 30 bodies of 20 each with "the thirty" over them. "The captain of the mighty men" commanded the whole, namely, Abishai David's nephew (1Ch 11:9-47; 2Sa 23:8-39). Gad "the seer" represented the old prophetic schools, and accompanied his exile. Nathan's first appearance was to announce the continuation of his dynasty (of which he was the founder and is therefore called "the patriarch," Act 2:29) and kingdom. So there were two high priests, Abiathar and Zadok, representing the two rival Aaronic houses, Ithamar and Eleazar. Also there were the masters of music, Asaph, Heman Samuel's grandson, and Jeduthun (1 Chronicles 25). David was the great center of all, at once himself the soldier, prophet, priest (2Sa 6:14; 2Sa 6:17-18) in acts (his sons are called so 2Sa 8:18, Hebrew for "chief rulers"), and poet musician. Such a combination was never before or since realized, and shall only be eclipsed by the divine Antitype "sitting and ruling upon His throne, and being a priest upon His throne" (Zec 6:13).

Within ten years from capturing Zion David reduced Philistia on the W., Moab on the E (2 Samuel 8; 2Sa 23:20), Syria on the N.E. as far as the Euphrates, Edom on the S., and Ammon S.E. The capture of Rubbah, at which David was present, crowned the last war, in which the ark accompanied the host (2Sa 11:11; 2Sa 12:31). The cruel punishment inflicted upon the fighting prisoners was a righteous retribution for Ammon's own cruelties which they sought to inflict on Israel (1Sa 11:2; Amo 1:13). Solomon "the peaceful" was at this time so named in token of universal peace secured. David had now "a great name like unto the name of the great men in the earth" (2Sa 7:9). Psalm 68, modeled after Deborah's song (Psa 68:7-8; compare Jdg 4:14; Jdg 5:4, and Psa 68:18 with Jdg 5:12), commemorates the ark's return to Zion in triumph, after God bad scattered the Ammonites before him; compare Psa 68:1-24 with Num 10:35-36.

"Thou settest a crown of pure gold on his head" (Psa 21:3) alludes to the costly crown of Ammon (2Sa 12:31). Psalm 44 is Israel's cry of distress sung by the sons of Korah when Edom had invaded the Holy Land during the absence of David and his warriors, who were then striving with Aram of the two floods and Aram Zobah, on the Euphrates. Israel's slain lay unburied until Joab returned from smiting Edom. The scattering among the pagan (Psa 44:11) was only partial (2Sa 8:13; 1Ch 18:12; 1Ki 11:15-16). Psalm 60 was composed by David subsequently when he had beaten down Aram Naharaim (Syria of the two floods), 2 Samuel 8; 2 Samuel 10. Joab did not return until he had, at the head of the main army, conquered fully the Syrians. The victory over Edom in the Valley of Salt is variously attributed to David as king, Joab as commander in chief, and Abishai under Joab (2Sa 8:13; 2Sa 10:10; 1Ch 18:12). Abishai killed 6,000, and Joab slew 12,000.

Psa 60:4 alludes to the victory as the earnest that the expedition at this time setting out to occupy Edom and Petra, "their strong city" of rock, for its invasion of Israel, would succeed. "Over Edom will I cast out my shoe" in token of taking possession of Edom. The casting of the shoe implied transference of possession (Rth 4:7; Jos 10:24; compare Psa 60:8-9; Psa 60:12 with 2Sa 8:14). Psalm 108 passes from the literal Edom to the foes of God's people in general, of which it was the type (Psa 108:9-10). The three years famine (2 Samuel 21) seems to have been chronologically earlier, and only placed where it is as no opportunity for its insertion occurred earlier. "God visits the sins of the fathers upon the children unto the third and fourth generation." Saul, who had been so little zealous in fulfilling God's commands against Amalek (1Sa 15:20), "in his zeal to Israel" sought to slay the Gibeonites to whom the Israelites had on oath promised security (Joshua 9).

Jehovah, on David's inquiry, declared the famine to be "because of bloodguiltiness (resting) upon Saul's house." So on the Gibeonites' demand, in obedience to the law (Num 35:33), David gave up to be executed and hanged on a tree Saul's two sons by Rizpah, and the five sons of Merab (which ought to be read for "Michal"), Saul's oldest daughter. David spared Jonathan's son Mephibosheth because of the Lord's oath between him and Jonathan. He had probably before this admitted Mephibosheth to his table. Mephibosheth perhaps alludes to his having been spared when the others were put to death, 2Sa 19:28; "all of my father's house were but dead men before my lord, yet didst thou set thy servant among them that did eat at thine own table." David took this occasion to show his tenderness in giving honorable burial to Saul's and Jonathan's remains. The great blot of David's life, his adultery with Bathsheba and murder of Uriah, is omitted in Chronicles, which avoided all that would tarnish the glory of the kingdom, at the time when Ezra the compiler wished to fire the patriotism of the returned captives from Babylon.

David's sorrows ever after show how evil are the results of sin, even after sin has been forgiven. In Psalm 32, having realized his forgiveness, he fulfills his promise by teaching backsliding and other sinners the only way of peace, namely, believing, penitent confession to the Lord. God chastizes His own people especially for sin, even though He forgive it, both to vindicate His justice before the world (hence, Nathan announces "the sword shall never depart from thine house"), and in love to discipline His people themselves (Lev 10:3; Amo 3:2; 1Pe 4:17). Contrast David's true repentance (Psa 51:4 and 2 Samuel 12) with Saul's self excusing, reluctant, popularity seeking confession (1 Samuel 15). The words "build Thou the walls of Jerusalem" refer to David's "building from Millo round about," while "Joab repaired the rest of the city" (1Ch 11:8). David feared his sin, in which Joab was his accomplice, might impede the work in which also Joab assisted. His prayer was heard, and the city wall completed by Solomon (1Ki 3:1; 1Ki 9:15).

Yet Psa 51:18 has been made an argument for dating the psalm after the Babylonian captivity! Trial after trial clouded his remaining days. First, Amnon's outrage on Tamar; Absalom's murder of Amnon, expulsion, and almost successful rebellion, in which David's murder and adultery were repaid exactly in kind before all Israel (2Sa 16:22).  Ahithophrl, the grandfather of Bathsheba with whom he sinned, was the instrument of his punishment (compare Psa 41:9; Psa 4:12-14; Psa 4:20-21). David and all the people "tarried at the house of the distance" (Hebrew text of 2Sa 15:17), i.e. a house so-called near the city, on the road to Jericho; "the farthest house," namely, from the city. The personal attachment of his 600 men of the bodyguard, including men of Gath under Ittai, appears from Ittai's words: "as the Lord liveth, in what place the lord my king shall be, whether in death or life, even there also will thy servant be."

Now Ahithophel's desertion reminded David that it was his own sin with Ahithophel's granddaughter which caused this severe chastisement from the Lord. Absalom had from the first calculated on his adhesion, and sent for him to come from his abode in the hill country of Judah, Giloh, while he (Absalom) offered sacrifices. Already Absalom had got the king's leave to go to Hebron, a sacred seat of the nation, by the specious lie: "thy servant vowed a vow while ... at Geshur (imitating with sanctimonious hypocrisy the patriarch Jacob's pious language), If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord" (compare Gen 28:20-21). How, with undesigned propriety, David warns the rebels (Psa 4:5), "Offer the sacrifices of righteousness," not those of parricidal rebellion! Ahithophel possibly suggested the scheme of the pretended vow and sacrifices. In the Psa 55:20-21; Psa 31:13; Psalm 69; Psalm 109, the treachery is mainly laid to his charge. Psa 3:1, "Lord, how are they increased that trouble me," coincides with the history; "the conspiracy was strong, for the people increased continually with Absalom" (2Sa 15:12).

Psalm 4 seems to refer to the evening of the first day of David's flight, at the ford where he passed the night: Psa 4:8, "I will both lay me down in peace and sleep, for Thou Lord only," or rather "Thou Lord makest me to dwell in safety alone," i.e. separated from foes; he quotes Deu 33:28, lebadad labetach (compare Lev 25:18-19). Having appointed to Zadok, "I will tarry in the plain of the wilderness, until there come word from you to certify me" (2Sa 15:28), and having received the tidings there from Ahimaaz and Jonathan, David and his retinue crossed Jordan before dawn. To this time Psa 3:5 refers: "I laid me down and slept, I awaked, for the Lord sustained me." Psa 3:2 refers to the Benjamite of Saul's house, Shimet's, cursing the previous day, on David's descending from Olivet toward the Jordan and reaching Bahurim: "many there be which say of my soul, There is no salvation (Hebrew) for him in God," to which David replies, "Salvation belongeth to the Lord."

In Psa 25:18 David prays," Look upon mine affliction and my pain, and. forgive all my sin." So in the independent history, when Shimei east stones at David (the punishment of an adulterer), and cursed saying, "Come out thou, bloody man, The Lord hath returned upon thee all the blood of the house of Saul" (the hanging of Saul's seven sons, 1 Samuel 21, was probably before this in time and is Shimei's reference), and when Abishai would have punished him, David meekly (Psa 25:8-10), feeling his sin brought the chastisement, replied in unstudied coincidence with the psalm: "Let him curse, because the Lord hath said unto him, Curse David. It may be that the Lord will look on mine affliction" (2Sa 16:5-12). Again his words, "It may be that the Lord will requite me good for his cursing," answer to Psa 109:28; "Let them curse, but bless Thou." So it came to pass. Shimei the curser had the curse brought home to himself. David the object of his cursing was finally blessed, and "his throne established before the Lord for ever" (1Ki 2:44-45).

David learned from Hushai's two messengers during the night Ahithophel's counsel to pursue David that very night with "twelve thousand" chosen men. How naturally in Psa 3:6 he says, "I will not be afraid of ten thousands of people that have set themselves against me round about." In Psa 4:7 how naturally David says, "Thou hast put gladness in my heart more than in the time that their grain and their wine increased," when we know from the history that just before (1Sa 16:1-2) Ziba had brought him 200 loaves of bread, 100 bunches of raisins, 100 of summer fruits, and "wine," supplying David's immediate wants, and affording an earnest of Jehovah's continued care. His courage, which conscience had for a time robbed him of, now returned when he saw that God though chastening was not forsaking him; so he, in confidence of restoration, assigned Ziba the land. The revolters had restlessly sought their good from earthly sources, and so had lent a ready ear to the "leasing" (1Sa 16:2, compare 2Sa 10:2-6), i.e. lying promises of Absalom.

David's cry on the contrary was, "Lord, lift Thou up the light of Thy countenance upon us" (Psa 4:6). In opposition to their ignoring of God's appointment of David he warns them, "How long, ye sons of men" (bineey 'iysh, "heroes," ironically), with all your boasting will ye not "know that Jehovah set apart him that is godly for Himself?" It is "vanity" for you to think to enthrone ungodliness, as represented by Absalom, in opposition to God's enthronement of the godly principle in the person of David (Psa 4:2-3.) Psalm 42, by the sons of Korah, speaks in the person of David when in exile during Absalom's rebellion, beyond Jordan (compare Psa 42:6). They regarded him head of their choral school. The faithfulness of the Lerites to him appears in 2Sa 15:24. It was David who appointed the Korahites to lead the tabernacle music (2Ch 20:19; compare 1Ch 6:16; 1Ch 6:22-32). The title of Psalm 143 in the Septuagint attributes it also to this period, His head quarters were at Mahanaim, where Ishbosheth previously had reigned.

The highland chief Barzillai the Gileadite, Shobi son of David's former friend Nahash, and put by David in his insolent brother Hanun's place over Rabbah of Ammon (2Sa 12:30), and Machir son of Ammiel of Lodebar, ministered abundant supplies.  Doubtless this, as well as Ziba's providentially brought necessaries previously, was before his mind when he wrote his exquisite Psalm 23, "Thou preparest a table before me in the presence of mine enemies." Machir's kindness was probably called forth by the remembrance of David's kindness to Mephibosheth, Machir's former protege (2Sa 17:27, compare 2Sa 9:4). The battle fought in the wood of Ephraim between Absalom's forces under Amasa against David's forces under Joab, Abishai, and Ittai, was fatal to Absalom. David's loving charge, "Deal gently for my sake with the young man, with Absalom," stands in striking contrast with Absalom's unnatural heartlessness (2Sa 17:2; 2Sa 17:4); Ahithophel said, "I will smite the king only," "and the saying pleased Absalom well."

Not the will, but the wit, to carry out Ahithophel's devilishly-wise counsel, was by God's appointment wanting. Hushai's picture of David as "a man of war, chafed as a bear robbed of her whelps, and hid in some pit," as when an outlaw in Saul's days of old, is true to the life, and frightened the dastardly son, and misled him to his ruin. David's magnanimous forgiveness of Shimet the curser, reinstatement in part of Mephibosheth whose loyalty was somewhat doubtful, and gratitude to Barzillai, all illustrate David's noble character. His design of superseding Joab, and appointing Amasa to the chief command, offended Joab and was frustrated by Joab's murder of Amasa. Joab crushed Sheba's rebellion by his promptness and energy at Abel of Beth-Maachah (2 Samuel 20). So David was fully reestablished on his throne. On the Census: "God and Satan had their hand in this work: God by permission, Satan by suggestion; God as a judge, Satan as an enemy; God in just punishment for sin, Satan as in an act of sin; God in a wise ordination of it for good, Satan in a malicious intent of confusion" (Hall, Contempl., 16:6).

Satan-suggested pride was the motive and brought on David's people, who shared in his sin, a plague which would have lasted "three days" but that the Lord interposed; as it was it lasted "from the morning to the time of assembly" (not as KJV "even to the time appointed") i.e., to the time of evening sacrifice, three o'clock. The apparition of the angel of the Lord with drawn sword over Jerusalem led David to intercede, laying all the guilt on himself: "It is I who has sinned; ... but as for these sheep, what have they done?" Unlike Saul, who laid the blame on the people (1Sa 15:21). Typifying Him who took on Himself the iniquity of us all. While David pleaded on earth the Lord interceded above; "it is enough; stay now thine hand." Jerusalem was saved, and Araunah's threshing floor, the scene of the apparition, David bought as the site of the altar whereon he offered burnt-offerings and peace-offerings which the Lord accepted by fire from heaven consuming them. This was afterward the site of the temple altar; Mussulmen have it enclosed, as is thought by many, in their "Dome of the Rock."

Certain it is that here (and scarcely anywhere as here) the rock projects above the present level of the ground, while all around are either chambers and passages or the shifting sand and rubbish. Psalm 30 commemorates the "dedication," i.e. consecration, of the house or temple site. The words "of David" in the title do not belong to "the house," but to "a psalm and song," namely, by David. The heaven-sent fire was the consecration of the site, which is called "the house of God" even before the temple was built (compare 1Ch 22:1-2 with Gen 28:17-19). Pride through prosperity, and a sudden and severe but temporary reverse, appear alike in the psalm and in the history (2 Samuel 24; 1 Chronicles 21). Not the act, but the motive, was the sin, and was displeasing to that unscrupulous man, Joab: verse 6 (Psa 30:6; Psa 30:1 Chronicles 21). The deliverance resulted from David's prayer (compare Psa 30:8-10 with 1Ch 21:17-18); the" sackcloth," Psa 30:11, accords with 1Ch 21:16.

David's last charge to Solomon directs, first as to Joab, that he should pay the penalty of double murder, that of Abner and Amasa; secondly, that Barzillai's sons should eat at the king's table, in grateful acknowledgment of their loyal services in Absalom's rebellion; thirdly, that Shimei the curser on the one hand should "not be held guiltless," on the other hand, as David sware to him not to kill him with the sword, that Solomon should "not bring down his hoar head with blood to the grave." "Not" must be inserted, for in Hebrew when two prohibitions come together the negative is only put in the former clause (compare 1Sa 2:3). The fact confirms this, for Solomon did not put him to death for his cursing, but kept him under restraint and gave him a chance of life; so that it was Shimei's own disregard of the condition that brought the penalty on him. That personal revenge did not actuate David is plain, for he restrained Abishai when he would have "taken off his head," and spared him when, as restored to the kingdom, he could have justly destroyed him.

At his dying hour least of all was such a man as David likely to harbor revenge, when about to go before the Judge whose forgiveness we all need. But justice needed that the sin of Joab's and Shimei's past impunity should not lie on David's conscience; he therefore gave charge as to both before his death. Psalm 18 (2 Samuel 22) seems to have been among his latest psalms, for it was written "when the Lord had delivered him out of the hand of all his enemies" besides his earliest and deadliest enemy "Saul." To him he refers, Psa 18:17, "He delivered me from my strong enemy;" to his various pagan enemies whom he vanquished, Philistia, Moab, Ammon, Edom, Syria, Zobah (Psa 18:43), "Thou hast delivered me from the strivings of the people, Thou hast made me the head of the pagan." The various trials of David were the occasion of giving birth to those psalms which have been the comfort of God's people in all ages, when in affliction. To Nathan's announcement of the Lord's promise that David's "house, his kingdom, his throne should be established for ever" (2Sa 7:13; 2Sa 7:16), he refers in Psa 18:50; "He showeth mercy to His anointed, to David and to his seed for evermore."

The fatherly discipline through which he had passed, through the instrumentality of Saul and afterward Absalom, etc., he refers to, Psa 18:35, "Thy gentleness (P.B.V. 'loving correction') hath made me great." So Septuagint, Vulgate, Syr., "Thy discipline." Compare as to God's gentleness even in correcting, Isa 27:8; Isa 40:11; Hos 11:1-4. Act 13:8. margin, "He bore or fed them as a nurse beareth or feedeth her child," Deu 1:31; Deu 32:10-12; Isa 63:9; Heb 12:6-11. So the Antitype (2Co 10:1), "the gentleness of Christ" (Mat 11:28-30). His claim to "righteousness" is not inconsistent with his one or two grievous falls: "the Lord rewarded me according to my righteousness, for I have kept the ways of the Lord" (Psa 18:20-21); for his sins he sincerely repented of, and the main current of his life was one of communion with God and true striving by faith after holiness.

Not only in God's original choice was David declared to be "a man after Jehovah's own heart" (1Sa 13:14; Act 13:22), but also in 1Ki 15:3-5 it is written " the heart of David was perfect with the Lord his God ... he did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, save only in the matter of Uriah the Hittite." The impartial truthfulness of the Bible appears in its faithful record of the sins of one of its greatest heroes. His great fall and recovery has saved thousands from despair, and warned thousands. "Let him that thinketh lie standeth take heed lest he fall." Psalm 18, "the great Hallelujah with which David retires from the theater of life" (Hengstenberg), is followed by the prophetic last will of David (2Sa 23:1.) "David ... hath said (Hebrew na'um, the divine saying of David), the sweet psalmist of Israel" (Hebrew: the lovely one in Israel's songs of praise).

Not only the first of the dynasty whose shall be the everlasting kingdom, but the one whom God has enabled to sing lovely songs of praise for edifying that kingdom (compare Balaam's prophecy, Num 24:3; Num 24:15). This divine utterance of David through "the Spirit of God speaking by him" is the seal of those prophetic psalms (e.g. Psalm 2; Psalm 21; Psalm 110) concerning the eternal dominion of his seed, based on Nathan's prophecy. In spirit he beholds the model Ruler ruling justly in the fear of God, under whom the sons of Belial shall be thrust away and burned, but salvation shall grow for the righteous; and the pledge of this is God's everlasting covenant with him and his house (2Sa 23:5), "for is not my house thus with God (i.e. in such a relation to God that the Righteous Ruler will spring from it), for He hath made with me an everlasting covenant ... For all my salvation and all (God's) good pleasure (Luk 2:14; Eph 1:9, expressed in that covenant) should He then not make it to grow?"

Solomon's Psalm 72 (Psa 72:6) is evidently based on this his father's last prophetic utterance which describes the coming "just Ruler," Messiah, and the effect of His government, "as the tender grass springing out of the earth by clear shining after rain." David died at the age of 70 (Josephus, Ant. 8:15). On the return from Babylon "the sepulchers of David" still existed between the pool of Siloah and the house of the mighty men (Neh 3:16). It became the general tomb of the kings of Judah. "His sepulchre is with us unto this day" (Act 2:29). The so-called "tombs of the kings" are outside the walls, and so cannot be the tomb of David which was within them. Captain Warren, from references in Josephus, thinks the entrance to the king's tomb was outside the N. wall of Jerusalem to the E. David may have here quarried the stones for the temple, and then taken advantage of the subterranean recesses so made (called the Cotton Grotto) for the formation of his sepulchre. So unique is his character that none else is so-called in Scripture; and of him alone of men is Christ called "the Son," as the title marking His earthly kingdom, "the Son of David" (Luk 1:32.) His psalms and those with them are the only liturgy of devotion used in common by people of every denomination.