The History of Antiquity, Vol. 2 (of 6)

David sent Joab with the levy of the people against the Ammonites to avenge the insult. Hanon called on the king of Zobah – Saul had already had to fight against Zobah – and the rulers of Beth-Rehob, Maacah, and Tob in Syria for assistance. Hadad-Ezer of Zobah sent 20,000 men; from Tob came 12,000; from Maacah 1000. Joab divided his army, left his brother Abishai to oppose the Ammonites, and turned himself with picked men against the Syrians and defeated them before they could join the Ammonites.291 After this defeat the Ammonites also retired before Abishai into their fortified city of Rabbath-Ammon on the Nahr-Ammon. But in the next spring Hadad-Ezer collected his whole force. David marched across the Jordan to meet the Syrians, and defeated Hadad-Ezer in a decisive battle at Helam; the Israelites carried off the chariots of the enemy for spoil; 1700 horsemen and 20,000 foot-soldiers were captured.292 David followed up this victory and overran the cities of the king of Zobah, when the king of Damascus took the field in aid of Hadad-Ezer, and the Edomites invaded Judah from the south. David remained in the field against the Syrians, and sent Joab with only a part of the army against the Edomites. In the salt valley, at the southern end of the Dead Sea, Joab and Abishai defeated the Edomites; 12,000 out of 18,000 are said to have fallen on this day.293 In spite of this severe defeat the Edomites made a stubborn resistance. Joab, in continuous struggles which went on for six months, destroyed a great part of the male population (the son of the king of Edom was carried by the servants of his father to Egypt), and subjugated the rest of the inhabitants to the dominion of David. While Joab was fighting in Edom, David had defeated the men of Damascus and brought the war in the north to an end. Thoi, the king of Hamath, whom Hadad-Ezer had previously oppressed, entered into a league with David. Only the Ammonites still continued to resist. Joab was sent against them in the next year; he laid their land waste, and took one city after another. The captives were placed under saws and axes, and burnt in kilns, or slain like the Moabites under iron threshing-wagons. At length Joab could announce to David that Rabbath-Ammon, the chief city of the Ammonites, was reduced to extremities; the king must come to enter into the city. Rabbath was destroyed (about 1015 B.C.294); the inhabitants shared the fate of the other Ammonite cities. From the Syrian campaign David had brought back a trophy of 100 war-horses, copper vessels from the cities of Hadad-Ezer of Zobah which were captured, and finally the golden shields which the commanders of this king had carried. From Rabbath he brought home the golden crown of the king of the Ammonites, – it is said to have been a Kikkar (I. 285) in weight and set with precious stones, – together with other utensils of silver and gold. The Moabites, the Ammonites, and Edomites were compelled to pay tribute. Garrisons were put in the strong places; even Damascus is said to have received a garrison of Israelites.295

After Saul had first saved Israel out of the hand of their oppressors, after these advantages were lost by the domestic strife, David had now formed the Israelites into a ruling nation from isolated tribes who had been so often and so long plundered by their enemies. He had come victorious out of the most severe struggles. With reason could Israel now sing: "Saul has slain his thousands, David his tens of thousands."

It was a rapid and brilliant transformation. David was master from the borders of Egypt, the north-east point of the Red Sea, to Damascus. He was not content with successfully establishing his rule for the moment by these great and brilliant deeds of arms; he intended to give it a solid support for the future. He employed the spoils of his victories in order to fortify more strongly and extend the city which he had chosen for his metropolis; it was now called the city of David, and afterwards Jerusalem.296 On Zion, the citadel of Jerusalem, David caused a royal palace to be built. In the city the remnant of the Jebusites had been joined by inhabitants from the tribes of Judah and Benjamin. If David hoped to lessen the disaffection of the tribe of Benjamin by establishing a royal citadel in their land he had not calculated wrongly. The sequel shows that Benjamin, which previously held to Ephraim, now stood fast by Judah.

In possession of a considerable and well-fortified metropolis, and a strong royal citadel, David was able to rule over Israel with greater safety and severity than Saul from his rural court at Gibeah. Moreover, David intended to create independent means and property for the crown, and kept together what he had won. From the tribute of the subjugated nations he formed a treasury, which was placed under the care of Asmaveth. In addition we hear of overseers of the royal gardens, oliveyards, vineyards, and sycamore plantations, and we learn that David kept flocks of small cattle, herds of oxen, and camels.297

The strongest support of the throne were his selected and thoroughly devoted troops of warriors. David was accompanied by a body-guard which was always with him (Saul had had round him some "runners"). It appears from the name, Pelethites and Cherethites, to have been entirely composed of foreigners; their leader was Benaiah.298 The core of the army was formed not by this body-guard, but by the freebooters who once gathered round him in the cave of Adullam and at Ziklag, warriors tried often and in numerous battles. They remained in one body in Jerusalem, and were maintained by the king. This band – it was apparently about 600 men in number,299 and in the ranks were also foreigners, Hittites, Ammonites, Moabites, and others, who formerly associated with David, or were attracted by the fame of his deeds – was called the troop of the mighty, "Gibborim;" accompanied by armour-bearers and servants, they took the field. They were divided into three portions, under three leaders; at their head fought 30 selected heroes: Abishai, Joab's brother, was the captain.300 As simple peasants, the Israelites had always fought on foot, without horses and horsemen; David, after the pattern of the Syrians, introduced chariots. Josheb Bassebet was the captain of the war-chariots.301 Along with the Gibborim, the chariots were intended to give, as trained divisions, firmness and support to the levy of the whole people.

In order to regulate the levy, Joab, the chief captain, with some of his subordinates, was commanded to enumerate and write down all the fighting men from the Jabbok to Mount Hermon, and from Dan to Beersheba. Nine months and twenty days were required by the captains for this task. When the muster was completed, captains were appointed for hundreds and thousands; but in order that the whole mass of the people need not be called out on every campaign and every attack of the enemy, – in which hitherto, for the most part, only those who were eager for battle had engaged, while those who preferred peace and rest remained at home, – the whole number of the fighting men was divided into twelve portions, of which each, in number 24,000 men, was pledged to service for one month in the year. Each of these divisions had a separate captain. As occasion required, several of the divisions, or all, might be called out. If we may trust these accounts, Israel had at that time 300,000 fighting men, and consequently a population of about two millions.302

Hitherto the descendants of the oldest families, the heads of the tribes, the successors of those who in the conquest of the land had won for themselves separate localities and valleys, had enjoyed a pre-eminent position within the circle of the various tribes (p. 91). To them, or to brave warriors, the Israelites had gone, – to men who had become of importance owing to their possessions, and who had the reputation of passing sound judgments, – or to priests and soothsayers, when they sought for advice, protection, and justice. Since the establishment of the monarchy the king was the supreme judge. David exercised this office as Saul had done.303 But though he retained the right of deciding in the last instance, David seems to have appointed the princes and judges of the tribes; he charged certain of his adherents with the duty of giving justice to the tribes and communities, although, of course, every man had the right of appeal from his decision to the decision of the king. Jurisdiction and administration not yet being separated, we may suppose that a regular government, which secured to the throne the execution of its will and of the orders given, was established by this means already in David's reign. We find that, beside the captains of the army, the officers of the house and treasury, the king had a chancellor, a scribe, and overseer of the taxes. Ahithophel was the man on whose advice David mainly depended; his most trusted friend was Hushai; and in the last twenty years of his life the prophet Nathan enjoyed a high place in his favour.304

It was a marvellous career that lay behind David. He had grown up in a hardy youth; early approved as a brave warrior and skilful leader, he was then raised to the side of Saul and Jonathan; after this he experienced the most sudden reverse of fortune, and at length by very perplexed paths he reached the highest stage. On this he had been able to retrieve many mistakes; he came victorious out of every conflict. Saul's deeds were surpassed, and Israel was proud of the successes of David and the respect which he won for her. He had securely established his authority; it was founded so firmly that the crown must pass to his descendants. The religious feeling which impelled him to inquire of Jehovah before every undertaking, which brought him at an early period into connection with the seers and priests, could not but increase as he looked back upon the course of his life. Who had greater reason than he to be thankful to the God who protected him and guided him so marvellously, who saved him out of every danger and had raised him to such power and splendour? In early days singing and harp-playing had occupied the leisure of his shepherd life; gifted with poetic powers, he understood how to give a powerful expression to his gratitude towards Jehovah. After these great wars he is said to have sung: "Jehovah, my rock, my fortress, my shield; the horn of my salvation, my defence. I called on him who is worthy of praise, and was delivered from my enemies. Out of his palace he heard my voice, and my cry came into his ears. Then the earth moved and quaked, and the foundations of the earth trembled, for he was wroth. Smoke rose out of his nostrils, and a consuming fire went from his mouth; coals burned forth from him. He bowed the heavens, and came down on the cherubim, and hovered on the wings of the wind. He made darkness his veil, the tempest and dark cloud his tabernacle. Jehovah thundered, and the Highest gave forth his voice, hail-stones and coals of fire. He shot forth his arrows and destroyed the enemy, the lightning fell and dispersed them. With thee, Jehovah, I went against hosts, and with my God I climbed over walls. Jehovah girded me with power; he gave me feet like harts' feet; he taught my hand the battle, so that my arm strung the iron bow. I pursued my enemies and overtook them, and turned not back till I had destroyed them; I shattered them in pieces that they could not rise up; I scattered them like dust before the wind; I cast them forth like dung. Thou, Jehovah, didst save me from the battles of the nations, and didst place me at their head; nations which I knew not serve me. At a rumour they obey me, and the sons of strangers flatter me; they sink away and tremble out of their castles. Praised be my protector, exalted be the God of my salvation."305

It was not in praise and thanksgiving only that David gave expression to the grateful feeling which filled him towards God; he had it much at heart to create a lasting abode and visible centre for the worship of Jehovah. For 20 years the sacred ark of Israel had remained at Kirjath-jearim, in the house of Abinadab, who had made one of his sons the custodian of it. David determined to convey it into his metropolis, that it might there be in secure keeping, and receive proper reverence. It was placed on a new wagon; Abinadab's sons, Ahio and Uzzah, led it forth. On the way an evil omen occurred: the oxen which drew the wagon broke loose, the ark tottered, and Uzzah put out his hand to stay it. "Then the anger of Jehovah broke forth against Uzzah, and he smote him, and he died there before God." After this incident David feared to carry the ark further; it remained on the road, at the house of Obed-edom; and not until it was seen that it brought prosperity to the house of Obed-edom did David, three months after, again take it up and carry it to Jerusalem. In festal train the people accompanied it with "shouting and trumpets;" and David, clad in the linen tunic of the priests, "danced before Jehovah." "Lift up your heads, O ye gates, that the King of glory may come in," he is said to have sung. The tabernacle was already erected on Zion, and in it the ark of Jehovah was then placed; and "David sacrificed burnt offerings and thank offerings, and gave to all the people, to each man a measure of wine, a loaf of bread and a cake of raisins" (about 1020 B.C.306). Abiathar, the son of Ahimelech, of the house of Eli, of the race of Ithamar, of the tribe of Aaron, who had formerly fled to him with the image of Jehovah from Nob and remained by his side, and beside him Zadok, of the house of Eleazar, of the tribe of Aaron, who had hitherto been high priest at the place of sacrifice at Gibeon,307 were made by David the custodians of the new tabernacle, which he then adorned with the costly spoil of his victories. By bringing the ark of the covenant into his city he gave it a sacred pledge, the assurance of the protection and the grace of Jehovah. His city was the dwelling of Jehovah, the citadel of Zion the mount of God. David's new metropolis was thus at the same time raised to be the central point of the national worship, and in the fullest sense the metropolis of the land. Service before the ark of the covenant on Zion could not but throw into the shade the old places of sacrifice at Shiloh, Bethel, Gibeon, Gilgal, and Nob.

The erection of the sacred ark on Zion, the foundation of a central point for the worship, certainly met the wishes of the priests. Only by a strictly-regulated and dominant mode of worship, by centralising the service, could the priests hope to bring into vogue the arrangement of ritual which they regarded as the true method appointed by God. Relying on the importance of such a central point, on the authority of the crown, they could expect obedience to their regulations. David on his part would hardly fail to see what weight the influence of an allied priesthood could add to the strength of the throne.

What David did for Israel by the cultivation of religious song, by setting up the old national shrine in the new metropolis, by the dedication of it to be the abode of Jehovah has been of deep-reaching and even decisive influence for the fortunes of Israel and the course of her religious development. It is, of course, beyond doubt that only a few of the Psalms which David is said to have sung can with certainty be traced back to him; but from the fact that the greater part of these poems could be ascribed to him, it follows with the greater certainty that he must have given a powerful impulse to the religious poetry of Israel, that the words of thankfulness and trust in God from the lips of the victorious royal minstrel had the greatest influence on the Israelites. This influence connected with the exaltation and worship of the national sacred relic at Zion gave a new life and firmer root to the belief of the Israelites, both in the direction of religious feeling and religious prescriptions. When the chief place of sacrifice was marked out indubitably by the sacred ark on Zion, and members of the oldest priestly family officiated there, it was natural that by degrees a considerable number of priests should collect there, in order to share and co-operate in the worship in the sacred tent, in the tabernacle. These priests were arranged according to their families or "houses;" the greater number claimed Eleazar, the third son of Aaron, as their progenitor, while the less claimed to be descended from Ithamar, the fourth son of Aaron.308 The eyes of the priesthood were already turned from Hebron to the early history of the nation, to the correct mode of worship, as Aaron and Moses had formerly proclaimed and practised it, which since the settlement in Canaan had become almost forgotten and obsolete with priests and laymen, since different customs had come into use at different places of sacrifice. The service at the new and yet ancient shrine at Jerusalem must support the impulse to practise, here at any rate, the old correct customs in perfect purity as a pattern and example, to insist on the custom of Zion as pleasing to God, and established by Moses, and to bring once more into authority and practice the true regulations of the sacrificial rites for the whole land. Agreement and union in the mode of worship would be most quickly and most thoroughly obtained if the place of the tabernacle could be shown to be the only correct place of sacrifice.

Though the Philistines had opposed the growth of the strength of Israel, the combination and arrangement of her powers, with perseverance and stubbornness, the cities of the Phenicians seem rather to have welcomed the establishment of a strict ruling authority in Israel, which preserved peace in the land and so made trade easier. Perhaps too they looked with pleasure on the formation of a power which could balance that of the Philistines, and prevent them from advancing as far as the gates of Tyre. At any rate Hiram, king of Tyre, who began to rule in that city in the year 1001 B.C.,309 entered into friendly relations with David. He sent him Tyrian artisans, who adorned David's palace on Zion. The Israelites were not skilled in fine building. After this palace was completed we must look on David's house and court as splendid and numerous. There was the chancellor, the keeper of the treasury, the chief tax-gatherer, the scribe with his subordinates; there were singers, male and female, the body-guard, and the servants.310 David had brought seven wives from Hebron to his new metropolis. Michal, the daughter of Saul, had borne no children to David; his eldest son, Amnon, was by Ahinoam of Jezreel; the second, Chileab, by Abigail, the widow of Nabal. When he ruled the tribe of Judah from Hebron he married a fourth wife, Maacah, the daughter of Thalmai, prince of Geshur, in order, no doubt, to strengthen by this connection his power, then so weak. Maacah bore him a third son, Absalom, and a daughter, Tamar; his fifth wife, Haggith, bore a fourth son, Adonijah. In Jerusalem he took yet more wives and concubines into his house, who, besides these sons, bore seventeen sons and several daughters, beside Tamar. When his sons became men, the unavoidable consequences of the harem came to light: the mutual jealousy of the sons of the various wives, and the ambition of some of the wives to obtain the succession for their sons.

The establishment of the monarchy had brought a rich return to the Israelites. Under its guidance, not only had the enemies of the land been beaten back, but Israel had gained a leading place in Syria. Moreover, David had transformed the somewhat insecure leadership conferred on Saul by his election into a firm and deep-reaching supremacy; a mere name, a wavering authority, he had raised after the pattern of his neighbours into a strict rule, which could lead the people at will, and dispose of them at pleasure. This transformation had taken place so quickly, the enrolment of Israel in the forms of Syrian monarchy was carried out so thoroughly, that there could not fail to be a strong reaction. The new officers were oppressive; task-work for the king, levies of the army for muster and for service beyond the land, were to the Israelites new and very unwonted burdens. When external dangers had passed away with the humiliation of the neighbours, and the days of the old incursions, distresses, and oppressions were forgotten, it might very well happen that the Israelites felt the new arrangement of the community, the mode in which they were governed, to be a burden rather than a benefit. In the later years of the reign of David a lively aversion to his rule was spread through all the tribes; and it is remarkable that it was most deeply felt in his own tribe of Judah, which had formerly exalted him in Hebron. On this feeling of the people, David's third son, Absalom, founded the plan of depriving his father of the sovereignty, in order to ascend the throne before it came to him by inheritance.311

Absalom, David's son by Maacah of Geshur, was a handsome man, without blemish from head to foot, adorned with a heavy growth of hair, and a favourite of the people, though the guilt of a foul deed lay upon him. The beauty of Tamar, the full sister of Absalom, had roused the passions of Amnon, the eldest son of David. He enticed her into his house by deceit, dishonoured her and thrust her in scorn into the street. As the king did not punish the crime, Absalom invited Amnon to his plot of Baal Hazor, to the sheep-shearing, and there caused him to be stabbed by his servants in order to avenge his sister's shame. After this he fled to his grandfather, the prince of Geshur. After three years' banishment he was allowed to return, but might not see his father's face; this was not permitted till two years after his return. Amnon was dead; Chileab, David's second son, died, as it seems, in this period. Absalom was now again received into favour, and became the legitimate heir to the throne.

As a token of his claims, Absalom procured horses, and chariots and a retinue of 50 men. Early in the morning he was at the gates of Jerusalem; he inquired of every one whence he came, allowed no one to prostrate himself before him, but shook all by the hand and kissed them. If he heard that any one came for justice, he caused the matter to be told to him, and then said: Your cause is good, but you will not be heard; if I were judge in Israel you would certainly gain your rights. Four years after his return from Geshur, when Ahithophel, the most distinguished of David's counsellors, and Amasa, the son of a sister of David, had gone over to his side,312 Absalom considered his prospects favourable. He sent trusty men to all the tribes with instructions to proclaim him king as soon as they understood that he was in Hebron. Under pretence of offering sacrifice at Hebron, which city perhaps looked with jealousy on the new metropolis, Absalom went from Jerusalem to Hebron. The tribes obeyed this signal for revolt; everywhere the people on this side Jordan declared for Absalom, and great numbers gathered round him. At their head he set out against Jerusalem, against his father.

David was completely taken by surprise. His own son now brought on him retribution for all that he had previously done to Saul. Clever and circumspect as the old king was, he seems to have found his master in his son. Not secure of the people even at Jerusalem, he could not venture to defend himself in his fortified metropolis; nothing remained but to retire in all haste. Yet even in this desperate position the cunning which had so often come to his aid in his varied life did not desert him. Absalom he feared little; his greatest terror was the counsels of Ahithophel. Hence he commanded Hushai (p. 160) to remain behind, and in appearance to take Absalom's part, in order to counteract Ahithophel. If Absalom could be induced not to pursue his advantage immediately, and David could gain time to collect his adherents, much would be won. Abiathar and Zadok also, the high priests of the sacred tabernacle, who wished to share his flight, were bidden to remain in Jerusalem. Their position as priests was a sufficient protection for them; by means of their sons they were to furnish information of what took place in the city.313 Accompanied by some of his wives and their children, by his most faithful adherents, the Gibborim, and the body-guard, David left the city in the early morning. Over the Kidron, along the Mount of Olives, he hastened eastwards to find protection beyond the Jordan. At Bahurim Shimei, a man of Benjamin, of the race of Matri, to which Saul belonged, saw from an eminence the flight of the king. He threw stones down upon him and said: May Jehovah bring upon thee all the blood of the house of Saul, in whose place thou hast become king; see, thou art now in calamity; away, thou man of blood. The body-guard wished to take the man and slay him, but David restrained them, and said: My son, who has come forth from my loins, is seeking my life; how much more a man of Benjamin; let him curse. Perhaps at this moment David's spirit was really broken; perhaps he did not wish that the people should be further roused by new acts of violence; in the sequel he showed that he had neither forgotten nor forgiven the words of Shimei.