History of the Jews, Vol. 1 (of 6)

The circumstances attending the choice of a king left a deep and pleasing impression. "See," said Samuel, "this is the man whom God has chosen as king; his like is not to be found in all Israel." Most of the bystanders, carried away by the solemn proceeding and by Saul's appearance, shouted, "Long live the king!" Samuel then anointed the newly elected king with holy oil, by which he was believed to be rendered inviolable. The elders rejoiced that their heartfelt wish of having a king to rule over them was at length realised. They looked forward to happy days. This choice of a king was an important epoch in the history of the Jewish people; it determined their entire future. Yet during the joyful and solemn proceedings, discord had already arisen. Some discontented people, probably Ephraimites, who had hoped to have a king chosen from their own ranks, loudly expressed their disappointment. "How can this man help us!" Whilst all the other elders, according to universal custom, brought the king gifts of homage, and a few of the most courageous followed him to Gibeah to assist him against the enemies of Israel, the malcontents kept apart and refused their allegiance.

Saul's courage, after his elevation to the throne, must have increased greatly, or he must have felt himself guided by God after his unexpected elevation. He now boldly confronted the task of opposing his mighty enemies, and of settling the disorganised affairs of the commonwealth. The position of the people at his accession was very sad and humiliating, almost worse than in the days of the Judges. Their arms, such as bows and arrows, swords, etc., had been carried off by the victorious Philistines, who left no smith in the land to make new weapons. The newly elected king lacked a sword, – that symbol of royalty among all nations and at all times. His election was probably conducted so secretly that the Philistines knew nothing of it. The Philistine tax-gatherers exhausted the strength of the country, and at the same time repressed every attempt at revolt. So greatly were the Israelites humbled that some of them had to accompany the Philistines on expeditions against their own brethren. Nought but a miraculous event could have saved them, and such an event was brought about by Saul with his son and kinsmen.

Saul's eldest son, Jonathan, was perhaps worthier of the kingly dignity than his father. Modest and unselfish perhaps to a greater extent even than his father, courageous in the very face of death, he combined with these qualities an almost excessive kindliness and gentleness, – a feature which endeared him to all, but which would have been a serious failing in a ruler who had to display a certain amount of firmness and severity. Jonathan was, besides, endowed with an enthusiastic nature which appealed to every heart. He was truthful, and an enemy to all deceit; he uttered his opinions freely, at the risk of displeasing, or of losing his position and even his life, all of which qualities made him a favourite with the people. Abner, the cousin of Saul, was of an entirely different disposition; he was a warrior of unbending firmness, and possessed a considerable degree of artfulness. To the inexperienced king and the people he, too, rendered important service in their distress. Surrounded by these and other faithful adherents of his family, and by the tribe of Benjamin in general, who were proud to gain importance through him, Saul set forth on the unequal contest with the Philistines. Jonathan commenced hostilities. In the town of Geba, or Gibeah of Benjamin, lived the Philistine tax-gatherers, surrounded by a host of warriors. Jonathan attacked this post and killed the garrison. This was the first declaration of war; it was made at Saul's command and with his full approval. The king now ordered that the trumpet-blast, announcing that the war with the Philistines had commenced, should sound throughout the land of Benjamin. Many heard the news with joy, others with sadness and dismay.

All who had courage assembled in order to stand by their king, determined to aid him in casting off the disgrace of Israel, or to perish in the attempt. Those who were cowards escaped to the opposite side of the Jordan, or hid in caverns, in clefts of the rocks, or in subterranean passages. A feeling of intense anxiety filled all minds as to the result of the contest. The meeting-place of the Israelites was then in Gilgal, the town most remote from the land of the Philistines. This place of meeting had been appointed by the prophet Samuel. He had directed Saul to repair thither, and stay there seven days to await his arrival and further instructions. Gilgal probably contained the choir of musicians and prophets, whose psalms and songs were to inspire the Israelite warriors with martial courage and with trust in the deliverance of their fatherland. Meanwhile the Philistines prepared themselves for a war of extermination against the Israelites. The news of Jonathan's attack on their outposts had exasperated them; they were, however, more surprised than terrified. How could the cowardly, weaponless, unarmed Israelites dare to attack the Philistines, their masters? A numerous band of warriors, supported by cavalry, passed through the valleys of the southern mountain-range of Ephraim, and through the entire breadth of the land as far as Michmash; from this camping-place they spread their marauding bands in three directions, the most humiliating circumstance being that many Israelites were compelled to assist the Philistines in subduing their own tribesmen.

This was a critical time for the people of Israel. Whilst the Philistines were gradually pushing forward to Michmash, Saul, surrounded by the brave men of his tribe, awaited in Gilgal the prophet who was to give the warriors his inspired directions, and thus endow them with courage. But day after day passed and Samuel did not appear. Every hour spent in idleness seemed to destroy the chance of a successful issue. Saul feared that the enemy would descend from the mountains into the valley, attack Gilgal, and destroy or put to flight the small body of Israelites. Not a few of his soldiers had already deserted, looking on Samuel's absence as an inauspicious omen. Saul, becoming impatient, determined on the seventh day to attack the enemy on his own responsibility. According to ancient practice, he made a sacrifice in order to propitiate the Deity, and to ensure his success in the battle. Just as he was preparing the burnt-offering, Samuel suddenly appeared, and upbraided the king severely for being carried away by impatience. He resented this error with great austerity, departed from Gilgal, and left Saul to his own resources – a hard blow for him, as he had reckoned confidently on the prophet's assistance at this dangerous juncture. After Samuel had departed from Gilgal, Saul found it useless to remain there. He therefore repaired with the remnant of his troops to Gibeah. On reviewing his soldiers here, he found them to amount to not more than six hundred. It is not surprising that Saul and Jonathan became dispirited at the sight of this slight force, which was unarmed and had to fight the well-appointed armies of the enemy. Saul and Jonathan alone possessed swords. It was indeed a sad honey-moon for the young kingdom. The most painful blow for Saul was that, through Samuel's absence, he was deprived of the means by which the people might ascertain the will of God.

Jonathan, however, made a good beginning at Gibeah, where Saul and his troops lay encamped, at scarce an hour's distance from Michmash, the site of the Philistine camp. Between the two armies lay a valley, but the road which led from one place to the other was impracticable, the valley being bordered by steep, almost perpendicular walls of rocks and precipices, which closed it up on the east till it became a mere gorge of about ten feet in width. On the west side, where the valley formed a wide pass, the Philistines had stationed their outposts. Thus the Philistines and Israelites could only come to an encounter in the narrow path. At last Jonathan determined to ascend the steepest part of the pass, and, accompanied by his sword-bearer, he climbed, on hands and feet, up the steep sharp points of the rock on the side of Michmash. One false step would have precipitated him into the depth, but happily he and his man arrived safely at the highest point. When the Philistines beheld them, they were not a little surprised that, on this rocky road, a path had been found to their camp. Deceived by this ruse, and fearing that other Israelites would follow, they called out scornfully, "Look at the Hebrews, they are crawling out of their hiding-places; come higher up, we wish to become better acquainted with you."16 It had been previously agreed between Jonathan and his sword-bearer that, should they receive such a challenge, they would press on and bravely commence the attack. The Philistines who first beheld the daring climbers, soon left off scoffing, for twenty men were killed at the first attack with pieces of rock and sling-stones. The Benjamites were very skilful in the use of the sling, and Jonathan and his sword-bearer advanced further, and continued hurling masses of rock at the Philistines. Terror-stricken by this sudden attack from a side where approach had seemed impossible, they could only imagine themselves attacked by supernatural beings, and, seized with fear, they fought each other, or broke the ranks in the wildest confusion. Saul, who was watching from a high eminence, no sooner perceived the enemy beginning to flee than he hurried to the scene of action, followed by his six hundred warriors, and completed the defeat of the Philistines. Those Israelites who had until then been compelled by the Philistines to fight against their own brethren turned their arms against their oppressors. Others who had hidden themselves in the clefts and grottoes of the mountains of Ephraim took courage, when they witnessed the flight of the Philistines, and swelled the ranks of the aggressors. Saul's troops, thus increased, numbered ten thousand. In every town of Mount Ephraim through which the Philistines passed in their flight, they were attacked by the inhabitants, and cut down one by one. Though tired and exhausted, Saul's troops pursued the retreating foe for eight hours.

An occurrence of apparently slight consequence, but which proved to be of great importance, put a stop to further pursuit. Saul had impressed on his soldiers that the destruction of their enemy was not to be interrupted even for food or refreshment, and he pronounced a curse on him who should take the slightest nourishment. Jonathan, who was always foremost, had heard nothing of this curse. Exhausted by the long fight and pursuit he could not restrain himself, and tasted wild honey into which he had dipped his staff. When his attention was drawn to his father's peremptory command, he openly avowed his act. Saul, however, made a serious matter of it, and determined to condemn Jonathan to death. But the people protested vehemently. "What!" cried the warriors, "shall Jonathan, to whom the people owes its great victory, be killed? No, not a hair of his head shall be touched."17 The people offered a sin-offering for Jonathan, and thus released him from death. Through this episode, the pursuit of the Philistines to the west of Ajalon was suspended. Great was the joy of the Israelites at the victory they had so unexpectedly obtained. The battle of Michmash fully restored their reputation. They also had regained their weapons, and felt strong enough to fight under a king whose firmness of resolve they had experienced. But Saul returned humbly and modestly to his dwelling place in Gibeah, and ploughed, as heretofore, his father's fields. He was not yet blinded by his new dignity. Meanwhile the hostilities of the Ammonites against the tribes on the other side of the Jordan had increased. Nahash, king of the Ammonites, besieged the fortress of Jabesh-Gilead. The inhabitants were unable to hold out for long, and negotiated with Nahash about a capitulation. He offered a hard, inhuman condition to the Gileadites of Jabesh. As a disgrace to Israel, all men should consent to lose their right eye. What were the Gileadites to do? They treated for a delay of seven days in order to send messages to their fellow-tribesmen. When Saul was one day returning home with his yoke of bullocks from the field, he met the inhabitants of Gibeah in great excitement and bathed in tears. Astonished at this, he asked the cause of their grief, and the messengers from Jabesh-Gilead related what would befall their town if speedy assistance were not at hand. Incensed at the disgraceful condition imposed by the king of the Ammonites, Saul immediately determined to bring aid to the Gileadites of Jabesh. For the first time he exercised his royal prerogative by summoning all Israel to take part in the campaign against the Ammonites.

Samuel supported this summons by declaring that he too would join in the expedition. By Saul's command all the warriors assembled at the meeting-place. The anarchy of the era of the Judges was now at an end, and a stern will ruled. A large body of Israelites crossed the Jordan; the Ammonites, attacked on the south, north, and west, fled in all directions, and no two of them remained together. The people of Jabesh were saved, and ever after displayed the deepest gratitude to Saul and his house for the help so quickly and energetically rendered to them. On his recrossing the Jordan, after his second victory over the enemy, Saul was greeted with tumultuous joy. Samuel, who was a witness to these expressions of delight, thought it wise to remind the king and his people that their triumph should not turn into pride, and that they should not consider the kingly dignity as an end, but only as a means. He therefore summoned a large gathering of the Israelites, and determined to call the king's and the people's attention to their duties. Samuel again anointed Saul as king; the people renewed their homage, and made joyful offerings.

In the midst of these rejoicings Samuel delivered an address, which bears testimony to the powers of his mind and to his greatness as a prophet.

Saul's two important victories, and the assemblage at Gilgal, where homage had been rendered to him by nearly all the tribes, confirmed his power, and the royal dominion was placed on a permanent basis. Although Samuel praised and extolled the days of the Judges, yet the people felt that it could better appreciate a king than a hero-judge. The nation willingly exchanged its republican liberty for the prize of unity and the power obtained thereby. The kingly estate led to various changes. Saul had to employ responsible men for the execution of his commands; he required a number of officers and servants. Officers of war were appointed to rule over hundreds and thousands respectively, and councillors, who were admitted to the king's table. A special band of men served as runners (razim), an armed force who became the obedient instruments of the king's will. These and their chief formed the king's court. Saul's leader of the guard was named Doag, an Idumæan by birth. Owing to the presence of the standing army and attendants, Gibeah, till then only a small town, now became the capital. Towards Samuel, Saul at first showed submission. When the prophet, in the name of God, commanded him to declare war to the death with the Amalekites, Saul immediately made preparations, and summoned his warriors. The Amalekites were the implacable and hereditary enemies of the Israelites, and had displayed the greatest cruelty towards them during their wanderings in the desert, and on their entry into the Holy Land. These enemies often joined other nations in order to crush the Israelites. The Amalekite king Agag appears to have caused great trouble to the tribe of Judah in the days of Saul.

It was, however, no light task to undertake hostilities against the Amalekites. Agag was considered a great hero, and inspired all around him with fear; but although the Amalekites were renowned for their courage and power, Saul did not hesitate to prepare for this hazardous campaign. He appears to have carried on the strife with skill and courage, and to have drawn the enemy into an ambush, by which he was enabled to obtain a complete victory. He took the capital (possibly Kadesh), killed the men, women and children, and captured the dreaded king Agag. Only a few of the people who escaped with their lives took refuge in the great neighbouring desert which leads to Egypt. The Israelite warriors carried off rich booty, including flocks of sheep, herds of cattle, and camels. According to Samuel's command, this spoil was to be destroyed, so that every trace of the memory of Amalek might be lost. The soldiers, however, did not wish this rich spoil to be given up to destruction. Saul, ordinarily so rigid in his discipline, permitted the preservation of the booty, and thus transgressed the prophet's directions. Saul was very proud of his victory over the dreaded Amalekites, and he caused the king Agag to be led in chains as a living sign of triumph. His success in battle intoxicated him, and caused him to forget his former humility. On his return he erected a monument of his victory in the oasis of Carmel. Meanwhile, Samuel, in a prophetic vision, had learned that the king had not fulfilled the instructions given him, and was therefore to be punished.

Samuel had to announce this to the victorious king; but the task was difficult, and he struggled and prayed a whole night. At last he determined to proceed to meet Saul. But hearing on the way that Saul was so dominated by pride as to cause a monument to be raised, he turned back and repaired to Gilgal. When Saul heard of this journey, he followed him thither. The elders of Benjamin and the neighbouring tribes also proceeded to Gilgal to salute the victorious king. Here they were witnesses to a strife which foreboded evil times.

As though nothing had occurred, the king met the prophet with these words, "I have fulfilled God's commands." On which Samuel sternly replied to him, "What is the meaning of the bleating of the sheep which I hear?" "It was the people," answered Saul, "who spared the best of the sheep and the oxen, in order to sacrifice them on the altar at Gilgal." At these words the prophet Samuel could no longer repress his anger, and he replied in winged words: "Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying His voice? Behold, to obey is better than sacrifice, and to hearken, than the fat of rams. For the sin of witchcraft comes from rebellion, and the iniquity of Teraphim from stubbornness. Because thou hast rejected the word of the Lord, He hath also rejected thee from being king."

Saul was so deeply humiliated by these words and by the stern and austere attitude which the prophet adopted that he confessed his fault and, in the effort to prevent him from going away, he seized Samuel's robe so firmly that it was torn. Samuel then said, "This is a sign: God will tear thy kingly dignity from thee and will give it to a better man, even though Israel be torn asunder in the act." Once more Saul entreated the prophet. "At least honour me now before the elders of my tribe and of Israel, and return with me."18

In consideration of this entreaty, Samuel accompanied him to the altar, where the king humbled himself before God. Samuel then ordered that the fettered king Agag should be led forth. The Amalekite king exclaimed in his fear, "Oh! how bitter, how bitter is death!"18 To this exclamation Samuel replied, "As thy sword hath made women childless, so shall thy mother be childless among women," and Samuel hewed Agag in pieces before the king in Gilgal.18

After this scene in Gilgal, the king and the prophet avoided each other. The victory which Saul obtained over Amalek was a defeat for him – his pride was crushed. The announcement that God had abandoned him threw a dark shadow over his soul. His gloom, which later on developed into madness, owed its rise to the threatening words of Samuel, "God will give the kingdom of Israel to a better man."19 These terrible words were ever ringing in Saul's ears. Just as he had at first hesitated to accept the reins of government, so he was now unwilling to let them pass from his hands. At the same time he felt himself helpless. What could he do against the severity of the prophet? In order to divert himself, he plunged into warfare. There were many enemies on the borders of Israel whom he wished to subdue. He also pursued another course in order to impress the people with a sense of his importance.

There still lived amongst the Israelites a few Canaanite families and small clans who had not been expelled when the country was conquered, and could not be ejected now. These had led the Israelites to honour false gods, and to indulge in idolatrous errors. Saul therefore thought that he would greatly benefit the nation, and serve the law of Israel, if he removed these idolatrous neighbours, and everything that was foreign. Among the strangers who had been suffered to remain were the men of Gibeon, they having voluntarily submitted to the conquering Israelites. Saul did not respect the oath given to the Gibeonites, but ordered a wholesale massacre amongst them, from which but few escaped.

Together with the foreign Canaanite nations he also persecuted the sorcerers who took part in idolatrous practices. Whilst Saul, on the one hand, endeavoured to acquire the good will of his people, and showed himself the severe champion of the laws given by God, he tried, on the other hand, to impress the nation with submissive dread of the kingly power. He wore a golden crown on his head, as a sign of greatness and exaltation above the masses. His contemporaries, who had known him as a plough-man, and might have been inclined to treat him as their equal, were to forget his past and become accustomed to gaze at him with awe as the anointed wearer of the holy crown. Saul also indulged in the royal luxury of polygamy. He took wives in addition to his first wife Ahinoam, whom he had married when he was still a peasant. Among them was the beautiful and courageous Rizpah.

Saul showed much energy in his raids against the enemy and, no doubt in order to dissipate the fears aroused by the prophet's harsh words, displayed great pomp and ostentation, until then foreign to his nature. But sooner than he had anticipated, the evil spirit of his imagination took form in the shape of a youth that charmed him despite himself.

It happened during one of the frequent fights with the enemy that Saul's troops were drawn up in martial array against the Philistines, and the two armies stood face to face, separated from each other only by a deep ravine. Both were fearful of taking the first decisive step. At length the Philistines made the proposal that the battle should be settled by single combat, and they sent forth as their champion the gigantic warrior Goliath. King Saul would gladly have seen one of his army go forth to the duel, and he promised the victor rich presents, exemption from taxes, freedom from compulsory service, and the hand of one of his daughters. But not even at such a price did any one of the Israelite army dare to oppose himself to Goliath. Then, as if by chance, a shepherd boy of Bethlehem, a town near to the field of battle, presented himself, and brought about a decisive issue.

This shepherd of Bethlehem, directly or indirectly, was the cause of a revolution in the history of Israel, and in the history of the human race. David, then known only to the inhabitants of the village or town of Bethlehem, has since become a celebrated name throughout the world. After his disagreement with Saul, Samuel had received the prophetic mission to repair to Bethlehem in order to anoint the future king of Israel from amongst the eight sons of the aged Jesse as successor to Saul. Samuel set out in secret, lest he should be pursued by the king. The prophet selected David as the future king chosen by God, and anointed him as king of Israel in the presence of his brothers. This simple but important act was naturally performed in privacy, and was kept secret by David's father and brothers.

Jesse, the father of David, was not descended from a distinguished house of Judah, but, like all the inhabitants of Bethlehem, belonged to a very humble family. David was about eighteen years old when he was anointed, and was not distinguished either by his experience or by any deed. The beautiful pasture-land round about Bethlehem had till then composed his world. But faculties lay dormant in him which only needed to be aroused to make him excel his contemporaries intellectually as Saul surpassed them physically. David was pre-eminently gifted with poetic and musical talent, and whilst he yet tended his flock, his harp awakened the echoes of the mountains. A single circumstance, however, sufficed to change this youth into a man.