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== Bridgeway Bible Dictionary <ref name="term_18519" /> == | == Bridgeway Bible Dictionary <ref name="term_18519" /> == | ||
<p> From humble beginnings as the youngest son of a [[Bethlehem]] shepherd named Jesse, David rose to become Israel’s greatest king. He established a dynasty out of which, according to God’s plan, came the great Messiah, the son of David, who was Jesus Christ, [[Saviour]] of the world ( 1 Samuel 16:1; 1 Samuel 16:11; 2 Samuel 5:3-4; 2 Samuel 5:12; Isaiah 9:7; Luke 1:32-33; Luke 2:11). </p> <p> '''Early progress''' </p> <p> After the failure of Saul as king, God directed Samuel to the young man David, whom Samuel marked out to be Israel’s next king ( 1 Samuel 13:14; 1 Samuel 15:28; 1 Samuel 16:11-14). Many years passed before David became king, and during those years he steadily matured in mind and body. He became skilled in speech, writing and music, and grew into a brave fighter through having to defend his flocks against wild animals and raiding [[Philistines]] ( 1 Samuel 16:18; 1 Samuel 17:34-36; cf. Psalms 23). </p> <p> David’s introduction to Saul’s court was as one whose music relaxed the king’s troubled nerves ( 1 Samuel 16:16). After his victory over the Philistines’ champion fighter, he became Saul’s armour-bearer and full-time court musician ( 1 Samuel 16:21; 1 Samuel 17:50; 1 Samuel 18:2). At this time a close friendship began to develop between David and Saul’s son Jonathan. It lasted many years, and was ended only by Jonathan’s tragic death in battle ( 1 Samuel 18:1; see [[Jonathan]] ). David’s successes in battle won him promotion, but further successes and growing popularity so stirred up Saul’s jealousy against him that Saul tried to kill him ( 1 Samuel 18:5-11). </p> <p> By this time David had no doubt begun the psalm-writing activity for which he is well known. The biblical book of Psalms contains many of the songs and poems he wrote during his long and eventful career. In these writings David gives his personal views of many of the incidents that another writer records in the books of 1 and 2 Samuel (see [[Psalms, Book Of]] ) </p> <p> ''' Copyright StatementThese files are public domain.Text [[Courtesy]] of BibleSupport.com. Used by Permission. <span class="fs-17 fg''' </p> | |||
== Fausset's Bible Dictionary <ref name="term_35103" /> == | == Fausset's Bible Dictionary <ref name="term_35103" /> == | ||
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== Hastings' Dictionary of the Bible <ref name="term_50623" /> == | == Hastings' Dictionary of the Bible <ref name="term_50623" /> == | ||
<p> <strong> [[David]] | |||
== Morrish Bible Dictionary <ref name="term_65750" /> == | == Morrish Bible Dictionary <ref name="term_65750" /> == | ||
<p> The name signifies 'well-beloved.' David was the son of Jesse, a descendant of [[Boaz]] and Ruth, a Jew and a Gentile: both [[Jews]] and [[Gentiles]] are to be blessed in the Christ whom David typified. David was anointed when in humility, 'keeping the sheep.' His seven brothers had passed before Samuel, but the one to be anointed must be one after God's own heart, one that would care for and feed God's people. The spirit of Jehovah came upon him from that day. Christ was the true Messiah, whom David prefigured, being anointed at His baptism by the Holy Spirit before entering on His service toward Israel. David's spirit was stirred within him when he heard the boasting of Goliath against the God of Israel, and he then told how in secret he had protected the sheep and had slain the lion and the bear: in the name of God the giant would also be overcome. His faith was in Israel's God, and the giant was slain. </p> <p> The women's song in praise of David raised the jealousy of Saul, who had more sense of his own importance than care for the Lord's people. He gave his daughter Michal to be David's wife, and thought thus to entrap him; but his wife became his deliverer. This called forth Psalm 59 . He had faith that God would laugh at his enemies: God was his defence and the God of his mercy. Though the Psalms show the experiences of David's inner man, it must not be forgotten that they are prophetic, and his language is often that of the remnant of Israel in the future, and sometimes that of Christ. Psalm 59 : speaks of the heathen who will oppose Christ. </p> <p> The love of Jonathan and David is beautiful, but Jonathan could not protect David from the hatred of Saul, and David resorted to the priest, who gave him the hallowed bread. The sovereign grace of God rises above the ordinances that are connected with blessing when that blessing is rejected. God's anointed one was rejected and the showbread was considered common. He received the sword of Goliath, and fled to the Philistines. Apparently he was seized by them (cf. the heading of Psalm 56 ); he cried for mercy, for man sought to swallow him up. "Put thou my tears into thy bottle: are they not in thy book?" he said; yet he knew he should escape, for God was for him. He changed his behaviour before the Philistines and assumed madness: connected with this is Psalm 34 . David would bless the Lord at <i> all </i> <i> times: </i> he cried, and the Lord heard him; but the psalm is manifestly prophetic of Christ: see Psalm 34:20 and others. David escaped to the cave of Adullam, and his brethren and his father's house went to him, also those in distress, and those in debt, and the discontented; the prophet Gad was with him, and soon afterwards Abiathar the priest. But the enemy was not inactive, Doeg the [[Edomite]] informed Saul of how Ahimelech the priest had helped David, which led Saul to employ even Doeg to slay the family of Ahimelech. This drew forth Psalm 52 : God would destroy the wicked, and the man who had not made God his strength. It must be remembered that the circumstances through which David passed are used by the prophetic Spirit to develop the experiences in the conflict between good and evil, which are to culminate in final deliverance and glory. </p> <p> When the Philistines attacked and robbed the Israelites, David inquired of the Lord, and smote them with great slaughter. It is beautiful to see how David could inquire of God and receive an immediate answer. Even the city Keilah which he had relieved was against him, the king anointed of God to feed them. He was obliged to wander elsewhere, but Jonathan met him in a wood and encouraged him, assuring David that he knew he would surely be king; and there they made a covenant together: cf. Psalm 63 . </p> <p> When Nabal had repulsed David's messengers Abigail brought a present, and rehearsed what God would do for David, and appeased his wrath. God smote Nabal, and Abigail became David's wife. Now the Ziphites or Ziphim engaged to aid Saul to capture David. This called forth Psalm 54 , in which David cries earnestly to be saved: strangers had risen up against him; but his faith could say that God had delivered him out of all trouble. David must wander hither and thither, sometimes in the wilderness, sometimes in the mountains, and sometimes in the caves: cf. Psalm 57 and 142. He twice saved Saul's life, for he would not allow his followers to slay the Lord's anointed. He could wait God's time for deliverance, yet, alas, his faith failed him, and at length he said in his heart, "I shall now perish one day by the hand of Saul," 1 Samuel 27:1 , and he fled to the Philistines: strange place for David! The Philistines prepared for war with Israel, and apparently David would have joined them, but he was prevented by some of the lords of the Philistines objecting to him, and he was sent back. In this the providential hand of God was seen. But chastisement from the Lord had fallen upon him, for the Amalekites had smitten Ziklag and carried off his family and those of his followers. Recourse was had to God, who never forsook David, and He graciously answered, and told him to pursue. All was recovered, and David was able to send presents of the spoil to his friends. Both Saul and Jonathan were slain in the contest that followed. </p> <p> David now went up with his followers to Hebron, and the throne being vacant, the men of Judah came and anointed him king over their tribe. Ish-bosheth, son of Saul, was afterwards chosen king by the other tribes. For a time there was continual war between the two houses, but David grew stronger and stronger, and Ish-bosheth weaker and weaker. After David had reigned seven years and six months at Hebron, Abner revolted from Ish-bosheth, who was soon after slain by two of his officers, and David was anointed king over all Israel. All was now changed for David; but, alas, the first thing recorded after getting possession of Zion is "David took more concubines and wives out of Jerusalem, after he had come from Hebron." 2 Samuel 5:13 . </p> <p> [[Hiram]] king of [[Tyre]] sent messengers to David with timber and workmen, and a house was built for David. Psalm 30 would appear to have been indited on its dedication. It was God who had brought up his soul from the grave, had lifted him up and healed him. </p> <p> Again and again David fought with the Philistines. He burned their idols, and smote them from Geba, to Gazer. He followed on to smite Moab; then extended his border to the river Euphrates, and put garrisons in Syria of Damascus; he smote of the Syrians in the valley of Salt 18,000. All they of [[Edom]] became David's servants: cf. Psalm 60 : written after one of these victories, when apparently it had been a hard time for them: but it is also prophetic of the future. </p> <p> David's great thought, when established in the kingdom, was to find a resting place for the ark, to bring God into the midst of His people. He attempted to bring up the ark, but at first not in God's way, and Uzzah was smitten, which displeased David and made him afraid; but he learned better, and the ark was carried up on the shoulders of the Levites, with sacrifices and much rejoicing. David, girded with a linen ephod, danced before the ark, and as the anointed of God he blessed the people and distributed his good things. Nature in Michal thought it shameful; but David was ready to be 'more vile' and 'base' in his own eyes. </p> <p> David thought to build a house to Jehovah, for the ark was only within curtains; but God's message by Nathan was that God would build David a house: his kingdom should be established for ever. David's son should build God a house: cf. Psalm 132 , and David's prayer in 2 Samuel 7:18-29 . David's heart went forth in thanksgiving, as he sat before the Lord. David showed grace to Mephibosheth, a descendant of Saul, and brought him to his table; typical of the grace that will in the futurebe shown to the remnant that own their Messiah. His kindness to the Gentile king of Ammon was refused and his messengers were insulted, which brought punishment upon the [[Ammonites]] and their allies. </p> <p> David, now at his ease instead of fighting the Lord's battles, falls into great sin respecting Bath-sheba and Uriah. He had to hear that the sword should not depart from his house, and evil should rise against him in his own family. David confessed his sin, and was told at once that it had been put away; but God's government must be fulfilled, and the child should surely die. David, knowing how gracious God was, remained prostrate while the child lived, but the child died; and Absalom's rebellion followed: cf. Psalm 51 : for the exercises of David respecting his sin. </p> <p> [[Sin]] followed in David's house: the defilement of Tamar, the murder of Amnon, and the flight of Absalom. On Absalom's return he ingratiated himself with the people and rebelled against his father. David fled from Jerusalem and toiled up Mount Olivet. Psalm 3 tells out his heart. He did not lose confidence in God: Jehovah was his shield: he lay down and slept, and awaked, for Jehovah sustained him. God was taking care of him, though he had to drink the cup of sorrow. The counsel of Ahithophel was disregarded, and David was saved. He bore the curses of Shimei, saying in his piety, "The Lord hath bidden him." David was deeply grieved at the death of Absalom, and had to be reasoned into submitting to what was seemly. He returned to Jerusalem and pardoned Shimei. The revolt of [[Sheba]] followed, and David feared it might be worse than that of Absalom; but by the wisdom of a woman Sheba alone was destroyed. There were still wars with the Philistines, in one of which David nearly lost his life: four giants were slain, and a song of thanksgiving was rendered to God. 2 Samuel 22; Psalm 18 . </p> <p> In the last words of David he confessed that his house was not as it should be with God. He had signally failed in punishing sin in his family, especially in the case of Amnon and Absalom; yet he counted on the everlasting covenant that God had made with him, ordered in all things and <i> sure </i> . And he looked forward to that morning without clouds. The 'sure mercies of David' will reach Israel through Christ risen. Isaiah 55:3 : cf. Acts 13:34 . </p> <p> David was tempted by Satan to number Israel: it was allowed of God, for his anger was kindled against Israel, though we are not told what was the occasion of it. The number was no sooner told to David than his heart smote him, and he confessed that he had sinned greatly. A choice of three punishments was offered to him, and he piously chose to be dealt with by God, for he knew His tender mercies were great, rather than to fall into the hands of his enemies. The pestilence broke forth, and 70,000 men fell, and as the angel was about to smite Jerusalem, Jehovah stayed his hand; and David erected an altar on the spot, and offered burnt offerings and peace offerings. The Lord was entreated for the land and the plague was stayed. </p> <p> Though David was not allowed to build the temple, he made great preparations for it, with patterns or plans of the various parts, which he had by the Spirit, and he stored up abundance of silver, gold, and other materials. He also charged the princes to aid Solomon in the great work. David also arranged the details of the service, the priests, Levites, singers, etc. He established Solomon as his successor, and his work was done. </p> <p> Only a few Psalms have been alluded to, those in which the circumstances of David are mentioned in the headings. The Psalms which bear his name were written by him, but only as an instrument; for it was by the Holy Spirit that they were indited: and thus are eminently prophetic. See PSALMS. Psalm 72 ends thus: "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory. Amen and Amen. The prayers of David the son of Jesse are ended." </p> <p> David is a remarkable type of Christ: when he was hunted by Saul, he foreshadowed Christ in His rejection; and when on the throne he was a type of Christ as a man of war, putting down His enemies previous to His peaceful reign in the millennium, typified in Solomon. The Lord Jesus is often called the Son of David, and yet He is David's Lord, about which fact He Himself asked the Jews. Luke 20:41-44 . In like manner He is called the root and the offspring of David, Revelation 22:16 : being God as well as man He could be both. He also has the key of David. Revelation 3:7; cf. Isaiah 22:22-24 . He has the disposal of all things for the church, for the future kingdom on earth, and for the nations generally. </p> | |||
== Smith's Bible Dictionary <ref name="term_72217" /> == | == Smith's Bible Dictionary <ref name="term_72217" /> == | ||
<p> '''Da'vid.''' ''(Well-Beloved).'' The son of Jesse. His life may be divided into three portions: </p> <p> i. His youth before his introduction to the court of Saul; </p> <p> ii. His relations with Saul; </p> <p> iii. His reign. </p> <p> 1. '''The early life of David''' contains, in many important respects, the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. </p> <p> The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse's sons as they pass before him, 1 Samuel 16:6-10, Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. 1 Samuel 16:11-13. </p> <p> As David stood before Samuel, we are enabled to fix his appearance at once in our minds. He was of short stature, with red or auburn hair, such as is not unfrequently seen in his countrymen of the East at the present day. In later life, he wore a beard. His bright eyes are specially mentioned, 1 Samuel 16:12, and generally he was remarkable for the grace of his figure and countenance ("fair of eyes," "comely," "goodly"), 1 Samuel 16:12; 1 Samuel 16:18; 1 Samuel 17:42, well made and of immense strength and agility. His swiftness and activity made him like a wild gazelle, his feet like hart's feet, and his arms strong enough to break a bow of steel. Psalms 18:33-34. </p> <p> After the anointing, David resumes his accustomed duties, and the next we know of him, he is summoned to the court to chase away the king's madness by music, 1 Samuel 16:14-19, and in the successful effort of David's harp, we have the first glimpse into that genius for music and poetry which was afterwards consecrated in the Psalms. </p> <p> After this, he returned to the old shepherd life again. One incident alone of his solitary shepherd life has come down to us - his conflict with the lion and the bear in defence of his father's flocks. 1 Samuel 17:34-35. It was some years after this, that David suddenly appears before his brothers in the camp of the army, and hears the defiant challenge of the Philistine giant Goliath. With his shepherd's sling and five small pebbles, he goes forth and defeats the giant. 1 Samuel 17:40-51. </p> <p> 2. '''Relations with Saul.''' - We now enter on a new aspect of David's life. The victory over Goliath had been a turning point of his career. Saul inquired his parentage, and took him finally to his court. Jonathan was inspired by the romantic friendship which bound the two youths together to the end of their lives. </p> <p> Unfortunately, David's fame proved the foundation of that unhappy jealousy of Saul towards him which, mingling with the king's constitutional malady, poisoned his whole future relations to David. His position in Saul's court seems to have been first, armor-bearer, 1 Samuel 16:21; 1 Samuel 18:2, then, captain over a thousand, 1 Samuel 18:13, and finally, on his marriage with Michal, the king's second daughter, he was raised to the high office of captain of the king's body-guard, second only, if not equal, to Abner, the captain of the host, and Jonathan, the heir apparent. </p> <p> David was not chiefly known for his successful exploits against the Philistines, by one of which he won his wife, and drove back the Philistine power with a blow from which it only rallied at the disastrous close of Saul's reign. He also still performed from time to time the office of minstrel; but the successive attempts of Saul upon his life convinced him that he was in constant danger. </p> <p> He had two faithful allies, however, in the court - the son of Saul, his friend, Jonathan, and the daughter of Saul, his wife Michal. [[Warned]] by the one and assisted by the other, he escaped by night, and was, from thenceforward, a fugitive. </p> <p> He at first found a home at the court of Achish, among the Philistines; but his stay was short. [[Discovered]] possibly by "the sword of Goliath," his presence revived the national enmity of the Philistines against their former conqueror, and he only escaped by feigning madness. 1 Samuel 21:13. </p> <p> His first retreat was the cave of Adullam. In this vicinity, he was joined by his whole family, 1 Samuel 22:1, and by a motley crowd of debtors and discontented men, 1 Samuel 22:2, which formed the nucleus of his army. </p> <p> David's life, for the next few years, was made up of a succession of startling incidents. He secures an important ally in Abiathar, 1 Samuel 23:6, his band of 400, at Adullam, soon increased to 600, 1 Samuel 23:13, he is hunted by Saul from place to place like a partridge. 1 Samuel 23:14; 1 Samuel 23:22; 1 Samuel 23:25-29; 1 Samuel 24:1-22; 1 Samuel 24:26. </p> <p> He marries Abigail and Ahinoam. 1 Samuel 25:42-43. [[Finally]] comes the news of the battle of Gilboa and the death of Saul and Jonathan. 1 Samuel 31. The reception of the tidings of the death of his rival and of his friend, the solemn mourning, the vent of his indignation against the bearer of the message, the pathetic lamentation that followed, will close the second period of David's life. 2 Samuel 1:1-27. </p> <p> 3. '''David's reign.''' - As king of Judah at Hebron, 7 1/2 years. 2 Samuel 2:1; 2 Samuel 5:5. Here David was first formally anointed king. 2 Samuel 2:4. To Judah, his dominion was nominally confined. Gradually, his power increased, and during the two years which followed, the elevation of Ish-bosheth a series of skirmishes took place between the two kingdoms. Then rapidly followed the successive murders of Abner and of Ish-bosheth. 2 Samuel 3:30; 2 Samuel 4:5. </p> <p> The throne, so long waiting for him, was now vacant, and the united voice of the whole people at once called him to occupy it. For the third time, David was anointed king, and a festival of three days celebrated the joyful event. 1 Chronicles 12:39. One of David's first acts after becoming king was to secure Jerusalem, which he seized from the [[Jebusites]] and fixed the royal residence there. [[Fortifications]] were added by the king and by Joab, and it was known by the special name of the "city of David." 2 Samuel 5:9; 1 Chronicles 11:7. </p> <p> The [[Ark]] was now removed from its obscurity at [[Kirjath-Jearim]] with marked solemnity, and conveyed to Jerusalem. The erection of the new capital at Jerusalem introduces us to a new era in David's life and in the history of the monarchy. He became a king on the scale of the great Oriental sovereigns of Egypt and Persia, with a regular administration and organization of court and camp; and he also founded an imperial dominion which for the first time realize the prophetic description of the bounds of the chosen people. Genesis 15:18-21. </p> <p> During the succeeding ten years, the nations bordering on his kingdom caused David more or less trouble, but, during this time, he reduced to a state of permanent subjection, the Philistines on the west, 2 Samuel 8:1, the Moabites on the east, 2 Samuel 8:2, by the exploits of Benaiah, 2 Samuel 23:20, the Syrians on the northeast as far as the Euphrates, 2 Samuel 8:3, the Edomites, 2 Samuel 8:14, on the south; and finally the Ammonites, who had broken their ancient alliance, and made one grand resistance to the advance of his empire. 2 Samuel 10:1-19; 2 Samuel 12:26-31. </p> <p> Three great calamities may be selected as marking the beginning, middle and close of David's otherwise prosperous reign, which appear to be intimated in the question of Gad, 2 Samuel 24:13, "a three-years famine, a three-months flight or a three-days pestilence." </p> <p> a. Of these, the first (the three-years famine), introduces us to the last notices of David's relations with the house of Saul, already referred to. </p> <p> b. The second group of incidents contains the tragedy of David's life, which grew in all its parts out of the polygamy, with its evil consequences, into which he had plunged on becoming king. [[Underneath]] the splendor of his last glorious campaign against the Ammonites was a dark story, known probably, at that time, only to a very few - the double crime of adultery with Bath-sheba and the virtual murder of Uriah. </p> <p> The clouds, from this time, gathered over David's fortunes, and henceforward, "the sword never departed from his house." 2 Samuel 12:10. The outrage on his daughter Tamar, the murder of his eldest son Amnon, and then, the revolt of his best-beloved Absalom, brought on the crisis which once more sent him forth as wanderer, as in the days when he fled from Saul. 2 Samuel 15:18 </p> <p> The final battle of Absalom's rebellion was fought in the "forest of Ephraim," and terminated in the accident which led to the young man's death; and, though nearly heartbroken at the loss of his son, David again reigned in undisturbed peace at Jerusalem. 2 Samuel 20:1-22. </p> <p> c. The closing period of David's life, with the exception of one great calamity, may be considered as a gradual preparation for the reign of his successor. This calamity was the three-days pestilence which visited Jerusalem at the warning of the prophet Gad. The occasion which led to this warning was the census of the people taken by Joab at the king's orders, 2 Samuel 24:1-9; 1 Chronicles 21:1-7; 1 Chronicles 27:23-24, which was for some reason sinful in God's sight. 2 Samuel 24. </p> <p> A formidable conspiracy to interrupt the succession broke out in the last days of David's reign; but the plot was stifled, and Solomon's inauguration took place under his father's auspices. 1 Kings 1:1-53. By this time, David's infirmities had grown upon him. His last song is preserved - a striking union of the ideal of a just ruler which he had placed before him and of the difficulties which he had felt in realizing it. 2 Samuel 23:1-7. His last words to his successor are general exhortations to his duty. 1 Kings 2:1-9. He died, according to Josephus, at the age of 70, and "was buried in the city of David." </p> <p> After the return from the captivity, "the sepulchres of David," were still pointed out "between [[Siloah]] and the house of the mighty men," or "the guard-house." Nehemiah 3:16. His tomb, which became the general sepulchre of the kings of Judah, was pointed out in the latest times of the [[Jewish]] people. The edifice shown as such from the [[Crusades]] to the present day is on the southern hill of modern Jerusalem commonly called Mount Zion, under the so-called "Coenaculum;" but it cannot be identified with the tomb of David, which was emphatically ''Within'' the walls. </p> | |||
== Holman Bible Dictionary <ref name="term_39713" /> == | |||
<p> Selection as King When Saul failed to meet God's standards for kingship (1Samuel 15:23, 1 Samuel 15:35; 1 Samuel 16:1 ), God sent Samuel to anoint a replacement from among the sons of Jesse, who lived in Bethlehem ( 1 Samuel 16:1 ). God showed Samuel He had chosen the youngest who still tended sheep for his father ( 1 Samuel 16:11-12 ). David's good looks were noteworthy. </p> <p> In Saul's Court David's musical talent, combined with his reputation as a fighter, led one of Saul's servants to recommend David as the person to play the harp for Saul when the evil spirit from God troubled him ( 1 Samuel 16:18 ). Saul grew to love David and made him armorbearer for the king ( 1 Samuel 16:21-22 ). </p> <p> At a later date the Philistines with the giant Goliath threatened Israel ( 1 Samuel 17:1 ). David returned home to tend his father's sheep ( 1 Samuel 17:15 ). Jesse sent David to the battlefield with food for his warrior brothers. At least one brother did not think too highly of him ( 1 Samuel 17:28 ). Saul tried to persuade David, the youth, from challenging Goliath; but David insisted God would bring victory, which He did. </p> <p> Saul's son Jonathan became David's closest friend ( 1 Samuel 18:1 ). David became a permanent part of Saul's court, not returning home ( 1 Samuel 18:2 ). Saul gave David a military commission, which he fulfilled beyond expectations, defeating the Philistines and winning the hearts of the people. This stirred Saul's jealousy ( 1 Samuel 18:8 ). [[Moved]] by the evil spirit from God, Saul tried to kill David with his spear; but God's presence protected David ( 1 Samuel 18:10-12 ). David eventually earned the right to marry Michal, Saul's daughter, without being killed by the Philistines as Saul had hoped ( 1 Samuel 18:17-27 ). With the help of Michal and Jonathan, David escaped from Saul and made contact with Samuel, the prophet ( 1 Samuel 19:18 ). Jonathan and David made a vow of eternal friendship, and Jonathan risked his own life to protect David ( 1 Samuel 20:1 ). </p> <p> Independent [[Warrior]] David gathered a band of impoverished and discontented people around him. He established relationships with Moab and other groups and gained favor with the people by defeating the Philistines ( 1 Samuel 22-23 ), but all Saul's efforts to capture him failed. God protected David, and David refused to injure Saul, instead promising not to cut off Saul's family ( 1 Samuel 24:21-22 ). </p> <p> Abigail of Maon intervened with David to prevent him from punishing her foolish husband Nabal. God brought Nabal's death, and David married Abigail. He also married Ahinoam of Jezreel, but Saul gave Michal, David's first wife, to another man ( 1 Samuel 25:1 ). </p> <p> After again refusing to kill Saul, the Lord's anointed, David attached himself to Achish, the Philistine king of Gath. Saul finally quit chasing him. Achish gave Ziklag to David, who established a headquarters there and began destroying Israel's southern neighbors ( 1 Samuel 27:1 ). Despite the wishes of Achish, the other Philistine leaders would not let David join them in battle against Saul ( 1 Samuel 29:1 ). Returning home, David found the Amalekites had destroyed Ziklag and captured his wives. David followed God's leading and defeated the celebrating Amalekites, recovering all the spoils of war. These he distributed among his followers and among the peoples of Judah ( 1 Samuel 30:1 ). </p> <p> King of Judah Hearing of the deaths of Saul and Jonathan, David avenged the murderer of Saul and sang a lament over the fallen ( 2 Samuel 1:1 ). He moved to Hebron, where the citizens of Judah crowned him king ( 2 Samuel 2:1 ). This led to war with Israel under Saul's son Ishbosheth. After much intrigue, Ishbosheth's commanders assassinated him. David did the same to them ( 2 Samuel 4:1 ). </p> <p> King of Israel The northern tribes then crowned David king at Hebron, uniting all Israel under him. He led the capture of Jerusalem and made it his capital. After defeating the Philistines, David sought to move the ark of the covenant to Jerusalem, succeeding on his second attempt ( 2 Samuel 6:1 ). He then began plans to build a temple but learned from Nathan, the prophet, that he would instead build a dynasty with eternal dimensions ( 2 Samuel 7:1 ). His son would build the Temple. </p> <p> David then organized his administration and subdued other nations who opposed him, finally gaining control of the land God had originally promised the forefathers. He also remembered his promise to Jonathan and cared for his lame son [[Mephibosheth]] ( 2 Samuel 9:1 ). </p> <p> A [[Sinner]] David was a giant among godly leaders, but he remained human as his sin with Bathsheba and Uriah showed. He spied Bathsheba bathing, desired her, and engineered the death of her faithful warrior husband, after committing adultery with her ( 2 Samuel 11:1 ). Nathan, the prophet, confronted David with his sin, and David confessed his wrongdoing. The newborn child of David and Bathsheba died. David acknowledged his helplessness in the situation, confessing faith that he would go to be with the child one day. Bathsheba conceived again, bearing Solomon ( 2 Samuel 12:1-25 ). </p> <p> Family Intrigue Able to rule the people but not his family, David saw intrigue, sexual sins, and murder rock his own household, resulting in his isolation from and eventual retreat before Absalom. Still, David grieved long and deep when his army killed Absalom ( 2 Samuel 18:19-33 ). David's kingdom was restored, but the hints of division between Judah and Israel remained ( 2 Samuel 19:40-43 ). David had to put down a northern revolt ( 2 Samuel 20:1 ). The last act the Books of Samuel report about David is his census of the people, bringing God's anger but also preparing a place for the [[Temple]] to be built ( 2 Samuel 24:1 ). The last chapters of 1Chronicles describe extensive preparations David made for the building and the worship services of the Temple. David's final days involved renewed intrigue among his family, as Adonijah sought to inherit his father's throne, but Nathan and Bathsheba worked to insure Solomon became the next king ( 1 Kings 1:1;b12:12 ). </p> <p> Prophetic Hope David thus passed from the historical scene but left a legacy never to be forgotten. He was the role model for Israelite kings ( 1 Kings 3:14; 1 Kings 9:14; 1Kings 11:4,1Kings 11:6,1Kings 11:33, 1 Kings 11:38; 1 Kings 14:8; 1Kings 15:3, 1 Kings 15:11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 22:2 ). David was the “man of God” ( 2 Chronicles 8:14 ), and God was “the God of David thy father” ( 2 Kings 20:5 ). God's covenant with David was the deciding factor as God wrestled with David's disobedient successors on the throne ( 2 Chronicles 21:7 ). Even as Israel rebuilt the Temple, they followed “the ordinance of David king of Israel ( Ezra 3:10 ). </p> <p> God's prophets pointed to a future David who would restore Israel's fortunes. “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever” ( Isaiah 9:7 ). Jeremiah summed up the surety of the hope in David: “If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant” ( Jeremiah 33:20-22 ). For further references, compare Jeremiah 33:15 , Jeremiah 33:17 , Jeremiah 33:25-26; Ezekiel 34:23-24; Ezekiel 37:24-25; Hosea 3:5; Amos 9:11; Zechariah 12:6-10 . </p> <p> In the New Testament The New Testament tells the story of Jesus as the story of the Son of God but also as the story of the Son of David from His birth ( Matthew 1:1 ) until His final coming ( Revelation 22:16 ). At least twelve times the [[Gospels]] refer to Him as “Son of David.” David was cited as an example of similar behavior by Jesus ( Matthew 12:3 ); and David called Him, “Lord” ( Luke 20:42-44 ). David thus took his place in the roll call of faith ( Hebrews 11:32 ). This was “David the son of Jesse, a man after mine own heart, which shall fulfill all my will” ( Acts 13:22 ). </p> | |||
== Watson's Biblical & Theological Dictionary <ref name="term_80550" /> == | == Watson's Biblical & Theological Dictionary <ref name="term_80550" /> == | ||
<p> the celebrated king of Israel, was the youngest son of Jesse, of the tribe of Judah, and was born 1085 years before Christ. The following is an abstract of his history: He was chosen of God to be king of Israel, and at his command was anointed to this dignity by the hands of Samuel, a venerable prophet, in the room of Saul; who had been rejected for his disobedience to the divine orders, in feloniously seizing, to his own use, the prey of an enemy, which God, the supreme King of Israel, had devoted to destruction. He was introduced to court as a man expert in music, a singularly valiant man, a man of war, prudent in matters, of a comely person, and one favoured of the Lord. By his skill in music, he relieved Saul under a melancholy indisposition that had seized him, was highly beloved by his royal master, and made one of his guards. In a war with the Philistines he accepted the challenge of a gigantic champion, who defied the armies of Israel, and being skilful at the sling, he slew him with a stone, returned safely with his head, and thus secured to his prince an easy victory over his country's enemies. The reputation he gained, by this glorious action, raised an incurable jealousy and resentment against him, in the mind of the king his master; who made two unsuccessful attempts to murder him. In his exalted station, and amidst the dangers that encompassed him, he behaved with singular prudence, so that he was in high esteem both in the court and camp. The modesty and prudence of his behaviour, and his approved courage and resolution, gained him the confidence and friendship of Jonathan, the king's eldest son, "Who loved him as his own soul," became his advocate with his father, and obtained from him a promise, confirmed by an oath, that he would no more attempt to destroy him. But Saul's jealousy returned by a fresh victory David gained over the Philistines; who, finding the king was determined to seek his life, retired from court, and was dismissed in peace by Jonathan, after a solemn renewal of their friendship, to provide for his own safety. In this state of banishment, there resorted to him companies of men, who were uneasy in their circumstances, oppressed by their creditors, or discontented with Saul's tyrannical government, to the number of six hundred men. These he kept in the most excellent order, and by their valour he gained signal advantages for his country; but never employed them in rebellion against the king, or in a single instance to distress or subvert his government. On the contrary such was the veneration he paid him, and such the generosity of his temper that though it was thrice in his power to have him cut off, he spared him, and was determined never to destroy him, whom God had constituted the king of Israel. His friendship with Jonathan, the king's son, was a friendship of strict honour, for he never seduced him from his allegiance and filial duty. Being provoked by a churlish farmer, who evil treated and abused his messengers, he, in the warmth of his temper, swore he would destroy him and his family; but was immediately pacified by the address and prudence of a wife, of whom the wretch was unworthy: her he sent in peace and honour to her family, and blessed for her advice, and keeping him from avenging himself with his own hand. Being forced to banish himself into an enemy's country, he was faithful to the prince who protected him: and, at the same time, mindful of the interest of his own nation, he cut off many of those who had harassed and plundered his fellow subjects. When pressed by the king, into whose dominions he retired, to join in a war against his own country and father-in-law, he prudently gave him such an answer as his situation required; neither promising the aid demanded of him, nor tying up his hands from serving his own prince, and the army that fought under him; only assuring him in general, that he had never done any thing that could give him just reason to think he would refuse to assist him against his enemies. Upon the death of Saul, he cut off the Amalekite who came to make a merit of having slain him; and by the immediate direction of God, who had promised him the succession, went up to Hebron, where, on a free election, he was anointed king over the house of Judah; and after about a seven years' contest, he was unanimously chosen king by all the tribes of Israel, "according to the word of the Lord by Samuel." As king of Israel, he administered justice and judgment to all his people, was a prince of courage, and great military prudence and conduct; had frequent wars with the neighbouring nations, to which he was generally forced by their invading his dominions, and plundering his subjects. Against them he never lost a battle; he never besieged a city without taking it; nor, as for any thing that can be proved, used any severities against those he conquered, beyond what the law of arms allowed, his own safety required, or the cruelties of his enemies rendered just, by way of retaliation; enriching his people by the spoils he took, and providing large stores of every thing necessary for the magnificent temple he intended to erect, in honour of the God of Israel. Having rescued Jerusalem out of the hands of the Jebusites, he made it the capital of his kingdom, and the place of his residence; and being willing to honour it with the presence of the ark of God, he brought it to Jerusalem in triumph, and divesting himself of his royal robes, out of reverence to God, he clothed himself in the habit of his ministers, and with them expressed his joy by dancing and music; contemned only by one haughty woman; whom, as a just punishment of her insolence, he seems ever after to have separated from his bed. Though his crimes were heinous, and highly aggravated in the affair of Uriah and Bathsheba, he patiently endured reproof, humbly submitted to the punishment appointed him, deeply repented, and obtained mercy and forgiveness from God, though not without some severe marks of his displeasure, for the grievous offences of which he had been guilty. A rebellion was raised against him by his son Absalom. When forced by it to depart from Jerusalem, a circumstance most pathetically described by the sacred historian, he prevented the just punishment of Shimei, a wretch who cursed and stoned him. When restored to his throne, he spared him upon his submission, and would not permit a single man to be put to death in Israel upon account of this treason. He, with a noble confidence, made the commander of the rebel forces general of his own army, in the room of Joab, whom he intended to call to an account for murder and other crimes. After this, when obliged, by the command of God, to give up some of Saul's family to justice, for the murder of the Gibeonites, he spared Mephibosheth, Micah, and his family, the male descendants of Saul and Jonathan, who alone could have any pretence to dispute the crown with him, and surrendered only Saul's bastard children, and those of his daughter by Adriel, who had no right or possible claim to the throne, and could never give him any uneasiness in the possession of it; and thus showed his inviolable regard for his oaths, his tenderness to Saul, and the warmth of his gratitude and friendship to Jonathan. In the close of his life, and in the near prospect of death, to demonstrate his love of justice, he charged Solomon to punish with death Joab, for the base murder of two great men, whom he assassinated under the pretence of peace and friendship. To this catalogue of his noble actions must be added, that he gave the most shining and indisputable proofs of an undissembled reverence for, and sincere piety to, God; ever obeying the direction of his prophets, worshipping him alone, to the exclusion of all idols, throughout the whole of his life, and making the wisest settlement to perpetuate the worship of the same God, through all succeeding generations. </p> <p> To this abstract a few miscellaneous remarks may be added. </p> <p> <strong> 1. </strong> When David is called "the man after God's own heart," a phrase which profane persons have often perverted, his general character, and not every particular of it, is to be understood as approved by God; and especially his faithful and undeviating adherence to the true religion, from which he never deviated into any act of idolatry. </p> <p> <strong> 2. </strong> He was chosen to accomplish to their full extent the promises made to Abraham, to give to his seed the whole country from the river of Egypt to the great river Euphrates. He had succeeded to a kingdom distracted with civil dissensions, environed on every side by powerful and victorious enemies, without a capital, almost without an army, without any bond of union between the tribes. He left a compact and united state, stretching from the frontier of Egypt to the foot of Lebanon, from the Euphrates to the sea. He had crushed the power of the Philistines, subdued or curbed all the adjacent kingdoms: he had formed a lasting and important alliance with the great city of Tyre. He had organized an immense disposable force; for every month 24,000 men, furnished in rotation by the tribes, appeared in arms, and were trained as the standing militia of the country. At the head of his army were officers of consummate experience, and, what was more highly esteemed in the warfare of the time, extraordinary personal activity, strength, and valour. The Hebrew nation owed the long peace of Solomon the son's reign to the bravery and wisdom of the father. </p> <p> <strong> 3. </strong> As a conqueror he was a type of Christ, and the country "from the river to the ends of the earth," was also the prophetic type of Christ's dominion over the whole earth. </p> <p> <strong> 4. </strong> His inspired psalms not only place him among the most eminent prophets; but have rendered him the leader of the devotions of good men, in all ages. The hymns of David excel no less in sublimity and tenderness of expression than in loftiness and purity of religious sentiment. In comparison with them the sacred poetry of all other nations sinks into mediocrity. They have embodied so exquisitely the universal language of religious emotion, that they have entered with unquestioned propriety into the ritual of the higher and more perfect religion of Christ. The songs which cheered the solitude of the desert caves of Engedi, or resounded from the voice of the Hebrew people as they wound along the glens or the hill sides of Judea, have been repeated for ages in almost every part of the habitable world, in the remotest islands of the ocean, among the forests of [[America]] or the sands of Africa. How many human hearts have these inspired songs softened, purified, exalted! Of how many wretched beings have they been the secret consolation! On how many communities have they drawn down the blessings of [[Divine]] providence, by bringing the affections into unison with their deep devotional fervour, and leading to a constant and explicit recognition of the government, rights, and mercies of God! </p> | |||
== Hastings' Dictionary of the New Testament <ref name="term_55558" /> == | |||
<p> <b> DAVID </b> </p> <p> For the student of the Gospels the most important OT passage concerning David is 2 Samuel 7. David expressed to Nathan a strong desire to build a temple for Jehovah in his new capital, a wish indicative of worldly wisdom as well as piety on the part of the king. Jehovah denies David’s request, but promises to build for him an everlasting house, a dynasty without end. David’s throne is to stand for ever. Psalms 2, 110 are founded on this notable promise, and the author of Psalms 89 in a far later time, when David’s throne had been overturned by the heathen, reminds Jehovah of His ancient promise, and pleads earnestly for the speedy passing of His wrath. The early prophets, Amos ( Amos 9:11), Hosea ( Hosea 3:5), Isaiah ( Isaiah 9:7; Isaiah 16:5; Isaiah 37:35), unite with the author of Kings ( 1 Kings 2:45; 1 Kings 6:12 etc.) in the expectation that the promise made to David in 2 Samuel 7 will not fail. The prophetic hopes for the future of Israel spring from Nathan’s message as branches from the trunk that gives them life. Jeremiah ( Jeremiah 23:5 f., Jeremiah 33:15 ff.) carries forward the work of his predecessors of the 8th cent. b.c., asserting the perpetuity of David’s dynasty in most emphatic terms. Ezekiel ( Ezekiel 34:23 f., Ezekiel 37:24 f.) cheers the discouraged exiles with the picture of a glorious restoration of the throne of David. The great ruler of the future will be a second David. In the period after the return from Babylon, the author of the last section of Zechariah ( Zechariah 12:7 to Zechariah 13:1) describes the glories of the coming time in connexion with the Davidic dynasty: ‘The house of David shall be as God, as the angel of Jehovah before them.’ The Messianic hope in the inter-Biblical period, like that of the OT, attached itself to David. The author of [[Ecclesiasticus]] ( Sirach 47:11) reminds his readers that the Lord exalted David’s horn for ever, entering into a covenant and promising him a throne of glory in Israel. About a century later the author of 1 Mac. (2:57) says, ‘David for heing merciful inherited the throne of a kingdom for ever and ever.’ Most important for the student of the [[Gospel]] history is Psalms 17 of the Psalms of Solomon, a collection of patriotic hymns belonging to the period immediately following Pompey’s capture of Jerusalem (63–48 b.c.). Psalms 17 is a notable Messianic prophecy, prayer and prediction being freely inter-mingled after the fashion of the OT prophets and poets. The Messianic King is to be David’s son ( Psalms 17:4). Jehovah Himself is Israel’s King for ever and ever ( Psalms 17:1); but the Son of David is His chosen to overthrow the heathen, and institute a righteous reign in Israel (17:30, 42f.). </p> <p> The four [[Evangelists]] unite in the view that the Messiah was to come from the seed of David ( Matthew 1:1, Mark 10:47, Luke 2:4, John 7:42). ‘The Son of David’ was synonymous in the time of our Lord’s earthly ministry with ‘Messiah’ or ‘Christ.’ Both the scribes and the common people held this view. When the children cried in the temple, ‘Hosanna to the Son of David’ ( Matthew 21:15), both the rulers and the multitude looked upon the words as a distinct recognition of the Messiahship of Jesus. The [[Epistles]] ( Romans 1:3, 2 Timothy 2:8) and the Revelation ( Revelation 5:5; Revelation 22:16) concur in calling attention to the Davidic origin of Jesus. The interest of NT writers in David is confined almost exclusively to his relation to our Lord Jesus as His ancestor and type. </p> <p> Jesus refers to one incident in the life of David in reply to the accusation of His enemies as to His observance of the [[Sabbath]] ( Mark 2:25, cf. 1 Samuel 21:1-6). This incident is said to have taken place ‘when Abiathar was high priest.’ [On the difficulties created by this statement see art. Abiathar.] </p> <p> During the week preceding our Lord’s crucifixion, perhaps on Tuesday, He asked the [[Pharisees]] a question which put them to silence and confusion. Having drawn from them a statement of their belief that the Christ would be the son of David, He at once quoted David’s words in Psalms 110:1 to show that the Messiah would also be David’s Lord ( Matthew 22:41 ||). Jesus wished to show His foes and the multitude that the orthodox view of the time overlooked the exalted dignity of the Messiah. He was to be far greater than David, for He was his Lord. See, further, Broadus on <i> Mt. ad loc. </i> , and, for the meaning of ‘David’ and ‘Moses’ in our Lord’s citations from the OT, art. Moses. </p> <p> Literature.—Gore, <i> B </i> L [Note: L Bampton Lecture.] 196ff.; Gould, ‘St. Mark,’ and Plummer, ‘St. Luke,’ in <i> Internal. Crit. Com. in loc.; Expos. Times </i> , iii. [1892] 292 ff., viii. [1897] 365 ff.; <i> Expositor </i> , v. iii. [1896] 445 ff. </p> <p> John R. Sampey. </p> | |||
== American Tract Society Bible Dictionary <ref name="term_15891" /> == | |||
<p> Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1 Samuel 16:1 1 Kings 2:46 . He was "the Lord's anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1 Samuel 16:1-13 , for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He succeeded in relieving from time to time the mind of king Saul, oppressed by a spirit of melancholy and remorse, and became a favorite attendant; but on the breaking out of war with the Philistines he seems to have been released, and to have returned to take care of his father's flock. Providence soon led him to visit the camp, and gave to his noble valor and faith the victory over the giant champion Goliath. He returned to court crowned with honor, received a command in the army, acquitted himself well on all occasions, and rapidly gained the confidence and love of the people. The jealousy of Saul, however, at length drove him to seek refuge in the wilderness of Judea; where he soon gathered a band of six hundred men, whom he kept in perfect control and employed only against the enemies of the land. He was still pursued by Saul with implacable hostility; and as he would not lift his hand against his king, though he often had him in his power, he at length judged it best to retire into the land of the Philistines. Here he was generously received; but had found the difficulties of his position such as he could not honorably meet, when the death of Saul and Jonathon opened the way for him to the promised throne. </p> <p> He was at once chosen king over the house of Judah, at Hebron; and after about seven years of hostilities was unanimously chosen king by all the tribes of Israel, and established himself at Jerusalem-the founder of a royal family which continued till the downfall of the Jewish state. His character as a monarch is remarkable for fidelity to God, and to the great purposes for which he was called to so responsible a position. The ark of God he conveyed to the Holy City with the highest demonstrations of honor and of joy. The ordinances of worship were remodeled and provided for with the greatest care. He administered justice to the people with impartiality, and gave a strong impulse to the general prosperity of the nation. His wisdom and energy consolidated the Jewish kingdom; and his warlike skill enabled him not only to resist with success the assaults of invaders, but to extend the bounds of the kingdom over the whole territory promised in prophecy-from the Red sea and Egypt to the Euphrates, Genesis 15:18 Joshua 1:3 . With the spoils he took in war he enriched his people, and provided abundant materials for the magnificent temple he purposed to build in honor of Jehovah, but which it was Solomon a privilege to erect. </p> <p> David did not wholly escape the demoralizing influences of prosperity and unrestricted power. His temptations were numerous and strong; and though his general course was in striking contrast with that of the kings around him, he fell into grievous sins. Like others in those days, he had embittered by the evil results of polygamy. His crimes in the case of Uriah and Bathsheba were heinous indeed; but on awaking from his dream of folly, he repented in dust and ashes, meekly submitted to reproof and punishment, and sought and found mercy from God. [[Thenceforth]] frequent afflictions reminded him to be humble and self-distrustful. There were discords, profligacy, and murder in his own household. The histories of Tamar, Amnon, and Absalom show what anguish must have rent their father's heart. The rebellions of Absalom, Sheba, and Adonijah, the famine and plague that afflicted his people, the crimes of Joab, etc., led him to cry out, "O that I had wings, like a dove; then would I fly away, and be at rest." Yet his trials bore good fruit. His firmness and decision of character, his humility, nobleness, and piety shine in his last acts, on the occasion of Adonijah's rebellion. His charge to Solomon respecting the forfeited lives of Joab and Shimei, was the voice of justice and not of revenge. His preparations for the building of the temple, and the public service in which he devoted all to Jehovah, and called on all the people to bless the Lord God of their fathers, crown with singular beauty and glory the life of this eminent servant of God. After a reign of forty years, he died at the age of seventy-one. </p> <p> The mental abilities and acquirements of David were of a high order; his general conduct was marked by generosity, integrity, fortitude, activity, and perseverance; and his religious character eminently adorned by sincere, fervent, and exalted piety. He was statesman, warrior, and poet all in one. In his Psalms he frankly reveals his whole heart. They are inspired poems, containing many prophetic passages, and wonderfully fitted to guide the devotions of the people of God so long as he has a church on earth. Though first sung by Hebrew tongues in the vales of Bethlehem and on the heights of Zion, they sound as sweetly in languages then unknown, and are dear to [[Christian]] hearts all around the world. In introducing them into the temple service, David added an important and edification to the former ritual. </p> <p> In his kingly character, David was a remarkable type of Christ; and his conquests foreshadowed those of Christ's kingdom. His royal race was spiritually revived in the person of our Savior, who was descended from him after the flesh, and who is therefore called "the Son of David," and is said to sit upon his throne. </p> | |||
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_47662" /> == | |||
<p> The very important figure which David, king of Israel, makes in Scripture, demands, that in a work of this kind, he should not be overlooked. His services, as a prophet of the Lord, and his labours in the Scriptural writings which come to the church with his name, render it highly needful to notice him. But added to this, as a type of the Lord Jesus, and the great [[Mediator]] bearing his name, renders him still more endearing to our view. His very name from Dud, to love, means, dear and well-beloved; and as a type of the ever-dear and well-beloved Jesus, nothing could be more suited. I only beg the reader to observe concerning types in general, and of him in particular, that it is only in this very precise instance, in which the agreement runs, that the word of God considers them; and consequently, ought to be considered by the church. The Lord Jesus Christ after the flesh, is spoken of as the seed of David; and as such, the covenant runs in his name. (See Psalms 89:34-35; 2 Timothy 2:8) </p> | |||
== Wilson's Dictionary of Bible Types <ref name="term_197705" /> == | == Wilson's Dictionary of Bible Types <ref name="term_197705" /> == | ||
<p> Ruth 4:22 (c) He is a type of the Christian and of [[Christ]] who lives for GOD in his youth, is persecuted and rejected by his brethren, is tempted in the wilderness, but finally is exalted on the throne. </p> | |||
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_36701" /> == | |||
<p> (Heb. David', '''''דָּוַד''''' [in the full form, '''''דָּוַיד''''' in 1 Kings 3:14, and in Chron., Ezra, Neh., Song of Solomon, Hos., Amos, Ezekiel 34:23, and Zech.], ''Affectionate'' or [[Beloved]] ; Arab. in common use ''Daoud'' ; Sept. '''''Δαυϊ''''' v '''''Δ''''' , N.T. '''''Δαβίδ''''' , older MSS. '''''Δαυείδ''''' ; Joseph. '''''Δαυϊ''''' v '''''Δης''''' ), the second but most prominent of the line of Jewish kings. The prominence of this personage in the Old Testament history as well as in the Christian economy requires a full treatment of the subject here. </p> <p> '''A.''' ''Personal Biography'' . '''''—''''' The authorities for the life of David may be divided into the following classes: </p> <p> '''(I.)''' The original Hebrew authorities: </p> <p> '''(1.)''' The narrative of 1 Samuel 16, to 1 Kings 2:10; with the supplementary notices contained in 1 Chronicles 11:1 to 1 Chronicles 29:30. </p> <p> '''(2.)''' The "Chronicles" or State-papers of David ( 1 Chronicles 27:24), and the original biographies of David by Samuel, Gad, and Nathan ( 1 Chronicles 29:29). These are lost, but portions of them no doubt are preserved in the foregoing. </p> <p> '''(3.)''' The Davidic portion of the Psalms, including such fragments as are preserved to us from other sources, viz., 2 Samuel 1:19-27; 2 Samuel 3:33-34; 2 Samuel 22:1-51; 2 Samuel 23:1-7. (See Psalms). </p> <p> '''(II.)''' The two slight notices in the heathen historians, [[Nicolaus]] of [[Damascus]] in his Universal History (Josephus, ''Ant.'' 7:5, 2), and [[Eupolemus]] in his ''History Of The Kings Of Judah'' (Euseb. ''Praep. Ev'' . 9. 30). </p> <p> '''(III.)''' David's apocryphal writings, contained in Fabricius, [[Codex]] Apocryphus V. Test. p. 906-1006. </p> <p> '''(1.)''' Psalms 151, on his victory over Goliath. </p> <p> '''(2.)''' Colloquies with God, on madness, on his temptation, and on the building of the Temple. </p> <p> '''(3.)''' A charm against fire. Of these the first alone deserves any attention. </p> <p> '''(IV.)''' The Jewish traditions, which may be divided into three classes: </p> <p> '''(1.)''' The additions to the Biblical narrative contained in Josephus, ''Ant.'' 6:8- vii. 15. </p> <p> '''(2.)''' The Hebrew traditions preserved in Jerome's ''Quaestiones Hebraicae In Libros Regum Et Paralipomenen'' (vol. 3, [[Venice]] edit.). </p> <p> '''(3.)''' The Rabbinical traditions reported in Basnage, ''Hist'' . ''Des Juwfs, Lib'' . v, c. 2; Calmet's ''Dictionary'' , s.v. David. </p> <p> '''(V.)''' The Mussulman traditions, chiefly remarkable for their extravagance, are contained in the Koran, 2:250-252; 38:20-24; 21:79-82; 22:15, and explained in Lane's ''Selections From The Koran'' , p. 228-242; or amplified in Weil's ''Legends, Eng. Tr.'' p. 152-170. </p> <p> '''(VI.)''' In modern times his life has been often treated, both in separate treatises and in histories of Israel. Many of the monographs on almost every point in his life will be found referred to below. In English, the best known are, Delany's ''Hist'' . ''Account'' (Lond. 1741-2, 3 vols.), Chandler's [[Life]] (Lond. 1766, 2 vols.; new edit. Lond. 1853), and Blaikie, ''David King Of Israel'' (London, 1856); in French, ''De Choisi'S'' , and that in Bayle's ''Dictionary'' . One of the most recent, and, in some respects, the best treatment, is that in Ewald's ''Geschichte Des Volkes Israel'' , 3, 71-257. See also Kitto, ''Daily Bible Illustrations'' , vol. 2. Other treatises on his life as a whole, or on the several incidents of it, are referred to in Darling's ''Cyclopoedia'' , 3, 290 sq. </p> <p> David's life may be divided into the three following portions, more or less corresponding to the three old lost biographies by Samuel, Gad, and Nathan: </p> <p> '''I.''' His youth before his introduction to the court of Saul. </p> <p> '''II.''' His relations with Saul. </p> <p> '''III.''' His reign. </p> <p> '''I.''' ''The Early Life Of David'' contains in many important respects the antecedents of his after history. </p> <p> '''1.''' His family are mostly well known to us by name, and are not without bearing on his subsequent career. For an extended view of David's lineage, (See [[Genealogy]] Of Christ). </p> <p> It thus appears that David (born B.C. 1083) was the youngest son, probably the youngest child, of a family of ten. His mother's name is unknown. (See Nahash). We can only conjecture her character from one or two brief allusions to her in the poetry of her son, from which we may gather that she was a godly woman, whose devotion to God's service her son commemorates as at once a token of God's favor to himself, and a stimulus to him to consecrate himself to God's service ( Psalms 86:16; and perhaps Psalms 116:16). His father, Jesse, was of a great age when David was still young ( 1 Samuel 17:12). His parents both lived till after his final rupture with Saul ( 1 Samuel 22:3). [[Certain]] points with regard to his birth and lineage deserve special mention. </p> <p> '''(a)''' His connection with Moab through his ancestress Ruth. This he kept up when he escaped to Moab and entrusted his aged parents to the care of the king ( 1 Samuel 22:3). This connection possibly gave greater breadth to his views, and even to his history, than if he had been of purely Jewish descent. Such is probably the significance of the express mention of Ruth in the genealogy in Matthew 1:5. </p> <p> '''(b)''' His birthplace, Bethlehem (q.v.). His recollection of the well of Bethlehem is one of the most touching incidents of his later life ( 1 Chronicles 11:17). From the territory of Bethlehem, as from his own patrimony, he gave a piece of property as a reward to Chimham, son of [[Barzillai]] ( 2 Samuel 19:37-38; Jeremiah 41:17). It is this connection of David with Bethlehem that gave importance to the place again in later times, when [[Joseph]] went up to Bethlehem, "because he was of the house and lineage of David" ( Luke 2:4). </p> <p> '''(c)''' His general connection with the tribe of Judah, in which the tribal feeling appears to have been stronger than in any of the others. This connection must be borne in mind throughout the story '''''—''''' both of David's security among the hills of Judah during his flight from Saul, and of the early period of his reign at Hebron, as well as of the jealousy of the tribe at having lost their exclusive possession of him, which broke out in the revolt of Absalom. </p> <p> '''(d)''' His relations to Zeruiah and Abigail. Though called in 1 Chronicles 2:16, sisters of David, they are not expressly called the daughters of Jesse; and Abigail, in 2 Samuel 17:25, is called the daughter of Nahash. Is it too much to suppose that David's mother had been the wife or concubine of Nahash, and then married by Jesse? This would agree with the difference of age between David and his sisters, and also (if Nahash was the same as the king of Ammon) with the kindnesses which David received first from Nahash ( 2 Samuel 10:2), and then from Shobi, son of Nahash (17:27). </p> <p> '''2.''' As the youngest of the family, he may possibly have received from his parents the name, which first appears in him, of [[David]] , the [[Darling]] . But, perhaps for this same reason, he was never intimate with his brethren. The eldest brother, who alone is mentioned in connection with him, and who was afterwards made by him head of the tribe of Judah ( 1 Chronicles 27:18), treated him scornfully and imperiously ( 1 Samuel 17:28), as the eldest brothers of large families are apt to act; his command was regarded in the family as law ( 1 Samuel 20:29); and the father looked upon the youngest son as hardly one of the family at all ( 1 Samuel 16:11), and as a mere attendant on the rest ( 1 Samuel 17:17). The familiarity. which he lost with his brothers, he gained with his nephews. The three sons of his sister Zeruiah, and the one son of his sister Abigail, seemingly from the fact that their mothers were the eldest of the whole family, were probably of the same age as David himself, and they accordingly were to him '''''—''''' especially the three sons of Zeruiah '''''—''''' throughout life in the relation usually occupied by brothers and cousins. In them we see the rougher qualities of the family, which David shared with them, while he was distinguished from them by qualities peculiar to himself. The two sons of his brother Shimeah are both connected with his after history, and both seem to have been endowed with the sagacity in which David himself excelled. One was Jonadab, the friend and adviser of his eldest son Amnon ( 2 Samuel 13:3); the other was Jonathan ( 2 Samuel 21:21), who afterwards became the counselor of David himself ( 1 Chronicles 27:32). It is a conjecture or tradition of the Jews preserved by [[Jerome]] (Qu. Heb. on 1 Samuel 17:12) that this was no other than Nathan the prophet, who, being adopted into Jesse's family, makes up the eighth son, not named in 1 Chronicles 2:13-15. But this is hardly probable. </p> <p> The first record of David's appearance in history at once admits us to the whole family circle. B.C. 1068. There was a practice once a year at Bethlehem, probably at the first new moon of the year, of holding a sacrificial feast, at which Jesse, as the chief proprietor of the place, would preside ( 1 Samuel 20:6), with the elders of the town. At this or such like feast ( 1 Samuel 16:1) suddenly appeared the great prophet Samuel, driving a heifer' before him, and having in his hand a horn of the consecrated oil of the Tabernacle. The elders of the little town were terrified at this apparition, but were reassured by the august visitor, and invited by him to the ceremony of sacrificing the heifer. The heifer was killed. The party were waiting to begin the feast. Samuel stood with his horn to pour forth the oil, as if for an invitation to begin ( 1 Samuel 9:22). He was restrained by divine intimation as son after son passed by Eliab, the eldest, by "his height" and "his countenance," seemed the natural counterpart of Saul, whose rival, unknown to them, the prophet came to select. But the day had gone by when kings were chosen because they were head and shoulders taller than the rest. Samuel said unto Jesse, Are these all thy children? And he said, There yet remaineth the youngest, and behold he keepeth the sheep." The boy was brought in. We are enabled to fix his appearance at once in our minds. He was of short stature, thus contrasting with his tall brother Eliab, with his rival Saul, and with his gigantic enemy of Gath. He had red or auburn hair, as is occasional in the East; or at least a rufous complexion and sanguineous temperament. (See [[Ruddy]]). </p> <p> Later he wore a beard. His bright eyes are especially mentioned ( 1 Samuel 16:12), and generally he was remarkable for the grace of his figure and countenance ("fair of eyes," "comely," "goodly," 1 Samuel 16:12; 1 Samuel 16:18; 1 Samuel 17:42), well made, and of great strength and agility. His swiftness and activity made him (like his nephew Asahel) like a wild gazelle, his feet like harts' feet, and his arms strong enough to break a bow of steel ( Psalms 18:33-34). He was pursuing the occupation allotted in Eastern countries usually to the slaves, the females, or the despised of the family (comp. the case of Moses, of Jacob, of Zipporah, and of Rachel, and in later times of Mohammed; Sprenger, p. 8). The pastures of Bethlehem are famous throughout the sacred history. The Tower of [[Shepherds]] ( Genesis 35:21) was there; and there too the shepherds abode with their flocks by night (Luke 2). He usually carried a switch or wand in his hand ( 1 Samuel 17:40), such as would be used for his dogs (17:43), and a scrip or wallet round his neck, to carry anything that was needed for his shepherd's life ( 1 Samuel 17:40). Such was the outer life of David when (as the later Psalmists described his call) he was "taken from the sheepfolds, from following the ewes great with young, to feed Israel according to the integrity of his heart, and to guide them by the skillfulness of his hands" ( Psalms 78:70-72). The recollection of the sudden and great elevation from this humble station is deeply impressed on his after life. "The man who was raised up on high" ( 2 Samuel 23:1) "I have exalted one chosen out of the people" ( Psalms 89:19 "I took thee from the sheepcote" ( 2 Samuel 7:8). The event itself prepared him to do that in which Saul had so eminently failed, viz. to reconcile his own military government with a filial respect for the prophets and an honorable patronage of the priesthood. Besides this, he became knit into a bond of brotherhood with his heroic comrades, to whom he was eminently endeared. by his personal self-denial and liberality ( 1 Samuel 30:21-31; 1 Chronicles 11:18). </p> <p> '''3.''' But there was another preparation still more needed for his office, which probably had made him already known to Samuel, and which, at any rate, is his next introduction to the history. When the bodyguard of Saul were discussing with their master where the best minstrel could be found to chase away his madness by music, one of the young men in the guard suggested David. Saul, with the absolute control inherent in the idea of an Oriental king, instantly sent for him, and in the successful effort of David's harp we have the first glimpse into that genius for music and poetry which was afterwards consecrated in the Psalms. It is impossible not to connect the early display of this gift with the schools of the prophets, who exercised their vocation with tabret, psaltery, pipe, and harp ( 1 Samuel 10:5), in the pastures (Naioth; comp. Psalms 23:2), to which he afterwards returned as to his natural home ( 1 Samuel 19:18). Whether any of the existing Psalms can be referred to this epoch of David's life is uncertain. The 23d, from its subject of the shepherd, and from its extreme simplicity (though placed by Ewald somewhat later), may well have been suggested by this time. The 8th, 19th, and 29th, which are universally recognized as David's, describe the phenomena of nature, and, as such (at least the two former), may more naturally be referred to this tranquil period of his life than to any other. The imagery of danger from wild beasts, lions, wild bulls, etc. ( Psalms 7:2; Psalms 22:20-21), may be reminiscences of this time. And now, at any rate, he must have first acquired the art which gave him one of his chief claims to mention in after times '''''—''''' "the sweet singer of Israel" ( 2 Samuel 23:1), "the inventor of instruments of music" ( Amos 6:5); "with his whole heart he sung songs and loved him that made him" ( Sirach 47:8). </p> <p> '''4.''' One incident alone of his solitary shepherd life has come down to us '''''—''''' his conflict with the lion and the bear in defense of his father's flocks ( 1 Samuel 17:34-35). But it did not stand alone. He was already known to Saul's guards for his martial exploits, probably against the Philistines ( 1 Samuel 16:18), and when he suddenly appeared in the camp his elder brother immediately guessed that he had left the sheep in his ardor to see the battle ( 1 Samuel 17:28). To this new aspect of his character we are next introduced. B.C. 1063. </p> <p> The scene of the battle is at Ephes-dammim (q.v.), in the frontier hills of Judah, called probably from this or similar encounters "the bound of blood." Saul's army is encamped on one side of the ravine, the Philistines on the other; the watercourse of Elah, or "the Terebinth," runs between them. A Philistine of gigantic stature, and clothed in complete armor, insults the comparatively defenseless Israelites, among whom the king alone appears to be well armed ( 1 Samuel 17:38; comp. 13:20). No one can be found to take up the challenge. At this juncture David appears in the camp, sent by his father with ten loaves and ten slices of cheese to his three eldest brothers, fresh from the sheepfolds. Just as he comes to the circle of wagons which formed, as in [[Arab]] settlements, a rude fortification round the Israelite camp ( 1 Samuel 17:20), he hears the well-known shout of the Israelite war-cry (comp. Numbers 23:21). The martial spirit of the boy is stirred at the sound; he leaves his provisions with the baggage-master, and darts to join his brothers (like one of the royal messengers) into the midst of the lines. Then he hears the challenge, now made for the fortieth time '''''—''''' sees the dismay of his countrymen '''''—''''' hears of the reward proposed by the king-goes with the impetuosity of youth from soldier to soldier talking of the event, in spite of his brother's rebuke '''''—''''' he is introduced to Saul '''''—''''' undertakes the combat. His victory over the gigantic Philistine is rendered more conspicuous by his own diminutive stature, and by the simple weapons with which it was accomplished '''''—''''' not the armor of Saul, which he naturally found too large, but the shepherd's sling, which he always carried about with him, and the five polished pebbles which he picked up as he went from the watercourse of the valley, and put in his shepherd's wallet. Two trophies long remained of the battle '''''—''''' one, the huge sword of the Philistine, which was hung up behind the ephod in the [[Tabernacle]] at Nob ( 1 Samuel 21:9); the other the head, which he bore away himself, and which was either laid up at Nob, or subsequently at Jerusalem. See Nos. Psalm cxliv, though by its contents of a much later date, is by the title in the Sept. "against Goliath." But there is also a psalm, preserved in the Sept. at the end of the Psalter, and which, though probably a mere adaptation from the history, well sums up this early period of his life: </p> <p> "This is the psalm of David's own writing (?) ( '''''Ίδιόγραφος''''' '''''Είς''''' '''''Δαυίδ''''' ), and outside the number, when he fought the single combat with Goliath." "I was small amongst my brethren, and the youngest in my father's house. I was feeding my father's sheep. My hands made a harp, and my fingers fitted a psaltery. And who shall tell it to my Lord? He is the Lord, he heareth. He sent his messenger (angel?), and took me from my father's flocks, and anointed me with the oil of his anointing. My brethren were beautiful and tall, hut the Lord was not well pleased with them. I went out to meet the Philistine, and he cursed me by his idols. But I drew his own sword and beheaded him, and took away the reproach from the children of Israel." </p> <p> David's susceptible temperament, joined to his devotional tendencies, must, at a very early age, have made him a favorite pupil of the prophets, whose peculiar mark was the harp and the psalm ( 1 Samuel 10:11-12, and 1 Samuel 19:20-24; see also 2 Kings 3:15). There is no small difficulty in reconciling the recommendation of David to Saul as a skillful player and warrior in 1 Samuel 16:14-23, with the account in the following chapter of David's appearance in the camp of Saul, and his introduction to that monarch in consequence of his victory over Goliath. Both narratives apparently give the account of David's first introduction to Saul, and yet it is not possible to combine them into one. Some would transpose the latter part of the 16th chap. so as to make it follow after 18:9 (Horsley, Bib. Crit. 1:332); but it is not easy to see what is gained by this; for if David was known to Saul, and accepted into Saul's service as there narrated, how could Saul send for him to his father's house, and receive him as a perfect stranger, as narrated in 1 Samuel 16:14-20? On the other hand, if David came before the notice of Saul under the circumstances mentioned in this 16th chapter, and was received into his favor and service as there narrated (21-23), how could the facts recorded in the 17th chapter, especially those in 1 Samuel 17:31-37, and 1 Samuel 17:55-58, have occurred? The [[Vatican]] MS. of the Sept. rejects 1 Samuel 17:12-31; 1 Samuel 17:55-58, and 1 Samuel 18:1-5, as spurious; and this Kennicott approves as the true solution of the difficulty (see his discussion of the question, Dissert. on the Hebrew Text, p. 418-432, 554-558). What gives some plausibility to this is, that 1 Samuel 17:32 naturally connects with 1 Samuel 18:11, and all between has very much the aspect of an interpolation. At the same time, it can hardly be permitted on such grounds to reject a portion of Scripture which has all other evidence, external and internal, in its favor. The old solution of the difficulty, that as David, after his first introduction to Saul, did not abide constantly with him, but went and came between Saul and his father's house ( 1 Samuel 17:15), he may have been at home when the war with the Philistines broke out; and as Saul's distemper was of the nature of mania, he very probably retained no recollection of David's visits to him while under it, but at each new interview regarded and spoke of him as a stranger '''''—''''' still leaves unexplained the fact of Abner's ignorance of David's person, which appears to have been as complete as that of the king, and the fact of David's professing ignorance of warlike weapons, though he had been for some time Saul's armor-bearer. This last difficulty may be alleviated by the consideration that the statement in 1 Samuel 16:21 may be proleptical; or David, though Saul's armor-bearer, may have had so little practice in the use of armor as to prefer, in such a crisis, trusting to the weapons with which he was familiar. The best adjustment of these passages, however, is to transpose the account in 1 Samuel 16:14-23, so as to bring it in between 1 Samuel 18:4-5, and to regard the statement in 1 Samuel 18:2, of David's permanent residence at court after Goliath's slaughter as referring merely to an attachment to the royal person as a general thing and for the present. On the breaking out of Saul's hypochondria, David may naturally have returned home. </p> <p> '''II.''' ''David'S History In Connection With Saul'' . '''''—''''' The victory over Goliath had been a turning-point of his career. Saul inquired his parentage, and took him finally to his court. Jonathan was inspired by the romantic friendship which bound the two youths together to the end of their lives. The triumphant songs of the Israelitish women announced that they felt that in him Israel had now found a deliverer mightier even than Saul; and in those songs, and in the fame which David thus acquired, was laid the foundation of that unhappy jealousy of Saul towards him which, mingling with the king's constitutional malady, poisoned his whole later relations to David. Three new qualities now began to develop themselves in David's character. The first was his prudence. It had already been glanced at on the first mention of him to Saul ( 1 Samuel 16:18), as "prudent in matters;" but it was the marked feature of the beginning of his public career. [[Thrice]] over it is emphatically said, "he behaved himself wisely," and evidently with the meaning that it was the wisdom called forth by the necessities of his delicate and difficult situation. It was that peculiar Jewish caution which has been compared to the sagacity of a hunted animal, such as is remarked in Jacob, and afterwards in the persecuted Israelites of the Middle Ages. One instance of it appears immediately, in his answer to the trap laid for him by Saul's servants, "Seemeth it to you a light thing to be the king's son-in-law, seeing that I am a poor man and lightly esteemed?" ( 1 Samuel 18:23). Secondly, we now see his magnanimous forbearance called forth, in the first instance, towards Saul, but displaying itself (with a few painful exceptions) in the rest of his life. He is the first example of the virtue of chivalry. Thirdly, his hairbreadth escapes, continued through so many years, impressed upon him a sense of dependence on the Divine help, clearly derived from this epoch. His usual oath or asseveration in later times was, "As the Lord liveth who hath redeemed my soul out of adversity" ( 2 Samuel 4:9; 1 Kings 1:29); and the Psalms are filled with imagery taken even literally from shelter against pursuers, slipping down precipices ( Psalms 18:36), hiding-places in rocks and caves, leafy coverts ( Psalms 31:20), strong fastnesses ( Psalms 18:2). This part of David's life may be subdivided into four portions: '''1.''' ''His Life At The Court Of Saul Till His Final Escape'' ( 1 Samuel 18:2 to 1 Samuel 19:18). '''''—''''' His office is not exactly defined. But it would seem that, having been first armor-bearer ( 1 Samuel 16:21; 1 Samuel 18:2), then made captain over a thousand '''''—''''' the subdivision of a tribe '''''—''''' ( 1 Samuel 18:13), he finally, on his marriage with Michal, the king's second daughter, was raised to the high office of captain of the king's body-guard, second only, if not equal, to Abner, the captain of the host, and Jonathan, the heir apparent. These three formed the usual companions of the king at his meals ( 1 Samuel 20:25). David was now chiefly known for his successful exploits against the Philistines, by one of which he won his wife, and drove back the Philistine power with a blow from which it only rallied at the disastrous close of Saul's reign. He also still performed from time to time the office of minstrel. But the successive snares laid by Saul to entrap him, and the open violence into which the king's madness twice broke out, at last convinced him that his life was no longer safe. He had two faithful allies, however, in the court '''''—''''' the son of Saul, his friend Jonathan '''''—''''' the daughter of Saul, his; wife Michal. Warned by the one and assisted by the other, he escaped by night, and was from that time forward a fugitive. B.C. 1062. Jonathan he never saw again except by stealth. Michal was given in marriage to another (Phaltiel), and he saw her no more till long after her father's death. (See Michal). To this escape the traditional title assigns Psalms 59. Internal evidence (according to Ewald) gives Psalms 6, 7 to this period. In the former he is first beginning to contemplate the necessity of flight; in the latter he is moved by the plots of a person not named in the history (perhaps those alluded to in 1 Chronicles 12:17) '''''—''''' according to the title of the psalm, Cush, a Benjamite, and therefore of Saul's tribe. (See [[Cush]]), 2. </p> <p> '''2.''' ''His Escape'' ( 1 Samuel 19:18 to 1 Samuel 21:15). '''''—''''' He first fled to Naioth (or the pastures) of Ramah, to Samuel. This is the first recorded occasion of his meeting with Samuel since the original interview during his boy. hood at Bethlehem. It might almost seem as if he had intended to devote himself with his musical and poetical gifts to the prophetical office, and give up the cares and dangers of public life. But he had a higher destiny still. Up to this time both the king and himself had thought that a reunion was possible (see 20:5, 26). But the madness of Saul now became more settled and ferocious in character, and David's danger proportionately greater. The secret interview with Jonathan, of which the recollection was probably handed down through Jonathan's descendants when they came to David's court, confirmed the alarm already excited by Saul's endeavor to seize him at Ramah, and he now determined to leave his country, and take refuge, like Coriolanus, or [[Themistocles]] in like circumstances, in the court of his enemy. Before this last resolve he visited Nob (q.v.), the seat of the tabernacle (1 Samuel 21), partly to obtain a final interview with the high- priest Ahimelech ( 1 Samuel 22:9; 1 Samuel 22:15), partly to procure food and weapons. On the pretext of a secret mission from Saul, he obtained from Ahimelech some of the sacred loaves of shew-bread (q.v.) and the consecrated sword of Goliath, of which he said, "There is none like that; give it me." The incident was of double importance in David's career. First, it established a connection between him and the only survivor of the massacre in which David's visit involved the house of Ahimelech. Secondly, from Ahimelech's surrender of the sacred bread to David's hunger (see Osiander, De Davide panes propositionis recipiente, Tubing. 1751) our Lord drew the inference of the superiority of the moral to the ceremonial law, which is the only allusion made to David's life in the N.T. ( Matthew 12:3; Mark 2:25; Luke 6:3-4). It is also commemorated by the traditional title of Psalms 52. His hospitable reception, when in distress, by Ahimelech the priest, and the atrocious massacre innocently brought by him on Nob, the city of the priests (1 Samuel 21 and 1 Samuel 22:9-19), must have deeply affected his generous nature, and laid the foundation of his cordial affection for the whole priestly order, whose ministrations he himself helped to elevate by his devotional melodies. (See Ahimelech), 1. </p> <p> His stay at the court of Achish (q.v.) was short. Discovered possibly by "the sword of Goliath," his presence revived the national enmity of the Philistines against their former conqueror; and he only escaped by feigning madness, by violent gestures, playing on the gates of the city, or on a drum or cymbal, letting his beard grow, and foaming at the mouth ( 1 Samuel 21:13, Sept.). (See Ortlob, De Davidis delirio, Lips. 1706; Hebenstreit, De Dav. furorem simulante, Vit. 1711; Krafft, De Dav. in aula Getheorum, Erlang. 1768.) The 56th and 34th Psalms are both referred by their titles to this event, and the titles state (what does not appear in the narrative) that he had been seized as a prisoner by the Philistines, and that he was, in consequence of this stratagem, set freely Achish, or (as he is twice called) Abimelech. (See Achish), 1. </p> <p> '''3.''' ''His Life As An Independent Outlaw'' ( 1 Samuel 22:1 to 1 Samuel 26:25). '''''—''''' </p> <p> '''(1.)''' His first retreat was the cave of Adullam, probably the large cavern (the only very large one in Palestine), not far from Bethlehem, now called Khureitun (see Bonar's Land of Promise, p, 244). From its vicinity to Bethlehem, he was joined there by his whole family, now feeling themselves in danger from Saul's fury ( 1 Samuel 22:1). This was probably the foundation of his intimate connection with his nephews, the sons of Zeruiah. B.C. 1061. Of these, Abishai, with two other companions, was among the earliest ( 1 Chronicles 11:15; 1 Chronicles 11:20; 1 Samuel 26:6; 2 Samuel 23:13; 2 Samuel 23:18). Besides these were outlaws and debtors from every part, including, doubtless, some of the original Canaanites, of whom the name of one, at least, has been preserved, Ahimelech the Hittite ( 1 Samuel 26:6). (See Adullam). </p> <p> '''(2.)''' His next move was to a stronghold, either the mountain afterwards called Herodium, close to Adullam, or the fastness called by [[Josephus]] ( ''War,'' 7:8, 3) Masada, the Graecised form of the Hebrew word ''Metsadah'' ( 1 Samuel 22:4-5; 1 Chronicles 12:16), in the neighborhood of En-gedi. While there, he had deposited his aged parents, for the sake of greater security, beyond the Jordan, with their ancestral kinsman of Moab (ib. 3). The neighboring king, Nahash of Ammon, '''''—''''' also treated him kindly ( 2 Samuel 10:2). Here another companion appears for the first time, a school- fellow, if we may use the word, from the schools of Samuel, the prophet Gad, his subsequent biographer ( 1 Samuel 22:5); and while he was there occurred the chivalrous exploit of the three heroes just mentioned to procure water from the well of Bethlehem, and David's chivalrous answer, like that of [[Alexander]] in the desert of Gedrosia ( 1 Chronicles 11:16-19; 2 Samuel 23:14-17). He was joined here by two separate bands: one a little body of eleven fierce Gadite mountaineers, who swam the Jordan in flood- time to reach him ( 1 Chronicles 12:8); the other, a detachment of men from Judah and Benjamin, under his nephew Amasai, who henceforth attached himself to David's fortunes ( 1 Chronicles 12:16-18). </p> <p> '''(3.)''' At the warning of Gad, he fled next to the forest of Hareth (somewhere in the hills of Judah), and then again fell in with the Philistines, and again, apparently advised by Gad ( 1 Samuel 23:4), made a descent on their foraging parties, and relieved Keilah (q.v.), in which he took up his abode. While there, now for the first time in a fortified town of his own ( 1 Samuel 23:7), he was joined by a new and most important ally '''''—''''' Abiathar, the last survivor of the house of Ithamar, who came with the high-priest's ephod, and henceforth gave the oracles, which David had hitherto received from Gad ( 1 Samuel 23:6; 1 Samuel 23:9; 1 Samuel 22:23). By this time the 400 who had joined him at Adullam ( 1 Samuel 22:2) had swelled to 600 ( 1 Samuel 23:13). </p> <p> '''(4.)''' The situation of David was now changed by the appearance of Saul himself on the scene. Apparently the danger was too great for the little army to keep together. They escaped from Keilah, and dispersed, "whithersoever they could go," among the fastnesses of Judah. [[Henceforth]] it becomes difficult to follow his movements with exactness, partly from ignorance of the localities, partly because the same event seems to be twice narrated ( 1 Samuel 23:19-24; 1 Samuel 26:1-4, and perhaps 1 Samuel 24:1-22; 1 Samuel 26:5-25). But thus much we discern. He is in the wilderness of Ziph. Once (or twice) the Ziphites betray his movements to Saul, who literally hunts him like a partridge; the treacherous Ziphites beating the bushes before him, and 3000 men being stationed by Saul to catch even the print of his footsteps on the hills ( 1 Samuel 23:14; 1 Samuel 23:22 [Hebrews], 24 [Sept.]; 24:11; 26:2, 20). David finds himself driven to the extreme south of Judah, in the wilderness of Maon. On two, if not three occasions, the pursuer and pursued catch sight of each other. Of the first of these escapes, the memory was long preserved in the name of the "Cliff of Divisions," given to the cliff down one side of which David climbed, while Saul was surrounding the hill on the other side ( 1 Samuel 23:25-29), when he was suddenly called away by the cry of a Philistine invasion. On another occasion David took refuge in a cave "by the spring of the wild goats" (En-gedi), immediately above the Dead Sea ( 1 Samuel 24:1-2). </p> <p> The rocks were covered with the pursuers. Saul entered, as is the custom in Oriental countries, for a natural necessity. The followers of David, seated in the dark recesses of the cave, seeing, yet not seen, suggest to him the chance thus thrown in their way. David, with a characteristic mixture of humor and generosity, descends and silently cuts off the skirt of the long robe spread, as is usual in the East on such occasions, before and behind the person so occupied and then ensued the pathetic scene of remonstrance and forgiveness ( 1 Samuel 24:8-22). The third was in the wilderness further south. There was a regular camp, formed with its usual fortification of wagon and baggage. Into this inclosure David penetrated by night, and carried of the cruse of water, and the well-known royal spear of Saul, which twice had so nearly transfixed him to the wall in former days ( 1 Samuel 26:7; 1 Samuel 26:11; 1 Samuel 26:22). The same scene is repeated as at En-gedi '''''—''''' and this is the 1st interview between Saul and David ( 1 Samuel 26:25). B.C. 1055. David had already parted with Jonathan in the forest of Ziph ( 1 Samuel 23:18). </p> <p> To this period are annexed by their traditional titles Psalms 54 ("When the Ziphim came and said, Doth not David hide himself with us?"); 57 ("When he fled from Saul in the cave," though this may refer also to Adullam); 63, "When he was in the wilderness of Judah" (or Idumaea, Sept.); 142 ("A prayer when he was in the cave"). </p> <p> While he was in the wilderness of Maon occurred David's adventure with Nabal (q.v.), instructive as showing his mode of carrying on the freebooter's life, and his marriage with Abigail. His marriage with Ahinoam from Jezreel, also in the same neighborhood ( Joshua 15:56), seems to have taken place a short time before ( 1 Samuel 25:43; 1 Samuel 27:3; 2 Samuel 3:2). </p> <p> '''4.''' ''His [[Service]] Under Achish'' ( 1 Samuel 27:1; 2 Samuel 1:27). '''''—''''' Wearied with his wandering life, he at last crosses the Philistine frontier, not, as before, as a fugitive, but the chief of a powerful band '''''—''''' his 600 men now grown into an organized force, with their wives and families around them ( 1 Samuel 27:3-4). After the manner of Eastern potentates, Achish gave him for his support a city '''''—''''' Ziklag, on the frontier of Philistia '''''—''''' and it was long remembered that to this curious arrangement the kings of Judah owed this part of their possessions ( 1 Samuel 27:6). Here we meet with the first note of time in David's life. He was settled therefor a year and four months ( 1 Samuel 27:7), and his increasing importance is indicated by the fact that a body of Benjamite archers and slingers, twenty-two of whom are specially named, joined him from the very tribe of his rival ( 1 Chronicles 12:1-7). Possibly during this stay he may have acquired the knowledge of military organization and weapons of war ( 1 Samuel 13:19-23), in which the Philistines surpassed the Israelites, and in which he surpassed all the preceding rulers of Israel. During his outlawry, David had also become acquainted in turn not only with all the wild country in the land, but with the strongholds of the enemy all around. The celebrity acquired in successful guerilla warfare, even in modern days, turns many eyes on a chieftain; and in an age which regarded personal heroism as the first qualification of a general ( 1 Chronicles 11:6) and of a king, to triumph over the persecutions of Saul gave David the fairest prospects of a kingdom. That he was able to escape the malice of his enemy was due in part to the direct help given him by the nations around, who were glad to keep a thorn rankling in Saul's side; in part also to the indirect results of their invasions ( 1 Samuel 23:27). </p> <p> He deceived Achish into confidence by attacking the old nomadic inhabitants of the desert frontier, and representing the plunder to be of portions of the southern tribes or the nomadic allied tribes of Israel. But this confidence was not shared by the Philistine nobles, and accordingly David was sent back by Achish from the last victorious campaign against Saul. In this manner David escaped the difficulty of being present at the battle of Gilboa, but found that during his absence the Bedouin Amalekites, whom he had plundered during the previous year, had made a descent upon Ziklag, burnt it to the ground, and carried off the wives and children of the new settlement. A wild scene of frantic grief and recrimination ensued between David and his followers. It was calmed by an oracle of assurance from Abiathar. It happened that an important accession had just been made to David's force. On his march with the Philistines northward to Gilboa, he had been joined by some chiefs of the Manassites, through whose territory he was passing. [[Urgent]] as must have been the need for them at home, yet David's fascination carried them off, and they now assisted him against the plunderers ( 1 Chronicles 12:19-21). They overtook the invaders in the desert, and recovered the spoil. These were the gifts with which David was now able for the first time to requite the friendly inhabitants of the scene of his wanderings ( 1 Samuel 30:26-31). A more lasting memorial was the law which traced its origin to the arrangement made by him, formerly in the attack on Nabal, but now again, more completely, for the equal division of the plunder among the two thirds who followed to the field, and the one third who remained to guard the baggage ( 1 Samuel 30:25; 1 Samuel 25:13). Two days after this victory a Bedouin arrived from the north with the fatal news of the defeat of Gilboa. The reception of the tidings of the death of his rival and of his friend, the solemn mourning, the vent of his indignation against the bearer of the message, the pathetic lamentation that followed, well close the second period of David's life ( 2 Samuel 1:1-27). B.C. 1053. </p> <p> '''III.''' ''David'S Reign'' . '''''—''''' </p> <p> '''(I.)''' As King of Judah at Hebron, 7.5 years (2 Samuel 2 :l-5:5). '''''—''''' Hebron was selected, doubtless, because it was the ancient sacred city of the tribe of Judah, the burial-place of the patriarchs and the inheritance of Caleb. Here David was first formally anointed king-by whom it is not stated; but the expression seems to limit the inauguration to the tribe of Judah, and therefore to exclude any intervention of Abiathar ( 2 Samuel 2:4). To Judah his dominion was nominally confined. But probably for the first five years of the time the dominion of the house of Saul, whose seat was now at Mahanaim, did not extend to the west of the Jordan, and consequently David would be the only Israelite potentate among the western tribes. He then strengthened himself by a marriage with Maacah, daughter of Talmai, king of Geshur ( 2 Samuel 3:3), a petty monarch whose dominions were near the sources of the Jordan, and whose influence at the opposite end of the land must have added a great weight into David's scale. From Abigail, widow of the churlish Nabal, David seems to have received a large private fortune. [[Concerning]] his other wives we know nothing in particular, only it is mentioned that he had six sons by six different mothers in Hebron. The chief jealousy was between the two tribes of Benjamin and Judah, as Saul had belonged to the former; and a tournament was turned by mutual ill-will into a battle, in which Abner unwillingly slew young Asahel, brother of Joab. "Long war," after this, was carried on between "the house of Saul and the house of David." We may infer that the rest of Israel took little part in the contest; and although the nominal possession of the kingdom enabled the little tribe of Benjamin to struggle for some time against Judah, the skill and age of Abner could not prevail against the vigor and popular fame of David. Gradually David's power increased, and during the two years which followed the elevation of Ishbosheth, a series of skirmishes took place between the two kingdoms. First came a successful inroad into the territory of Ishbosheth ( 2 Samuel 2:28). </p> <p> Next occurred the defection of Abner ( 2 Samuel 3:12). A quarrel between Abner and Ishbosheth decided the former to bring the kingdom over to David (see Ortlob, De pacto Davidis et Abneri, Lips. 1709). The latter refused to treat unless, as a preliminary proof of Abner's sincerity, Michal, daughter of Saul, was restored to David. The possession of such a wife was valuable to one who was aspiring to: the kingdom; and although David had now other wives, he appears not to have lost his affection for this his earliest bride. She, too, seems to have acquiesced in his claim as being greater than that of the man on whom her father had arbitrarily bestowed her, and the sincere kindness of her new husband had probably not effaced her former attachment to David, although we afterwards find her betrayed into an unworthy act by her pride of position. After giving her back, Abner proceeded to win the elders of Israel over to David; but Joab discerned that if this should be so brought about, Abner of necessity would displace him from his post of chief captain. He therefore seized the opportunity of murdering him when he had come on a peaceful embassy, and covered the atrocity by pleading the duty of revenging his brother's blood. This deed was perhaps David's first taste of the miseries of royal power. He dared not proceed actively against his ruthless nephew, but he vented his abhorrence in a solemn curse on Joab and his posterity, and followed Abner to the grave with weeping. (See Abner). </p> <p> [[Anxious]] to purge himself of the guilt, he ordered a public wearing of sackcloth, and refused to touch food all the day. His sincere expressions of grief won the heart of all Israel. The feeble Ishbosheth (q.v.), left alone, was unequal to the government, and shortly suffered the same fate of assassination. David, following the universal policy of sovereigns (Tacit. Hist. 1:44), and his own profound sense of the sacredness of royalty, took vengeance on the murderers, and buried Ishbosheth in Abner's tomb at Hebron. During this period, it is not stated against what people his marauding excursions were directed. It is distinctly alleged ( 2 Samuel 3:22) that his men brought in a great spoil at the very time at which he had a truce with Abner; possibly it may have been won from his old enemies the Amalekites (1 Samuel 30). The throne, so long waiting for him, was now vacant, and the united voice of the whole people at once called him to occupy it. B.C. 1046. A solemn league was made between him and his people ( 2 Samuel 5:3). For the third time David was anointed king, and a festival of three days celebrated the joyful event ( 1 Chronicles 12:39). His little band had now swelled into "a great host, like the host of God" ( 1 Chronicles 12:22). The command of it, which had formerly rested on David alone, he now devolved on his nephew Joab ( 2 Samuel 2:28). It was formed by contingents from every tribe of Israel. Two are specially mentioned as bringing a weight of authority above the others. The sons of [[Issachar]] had "understanding of the times to know what Israel ought to do," and with the adjacent tribes contributed to the common feast the peculiar products of their rich territory ( 1 Chronicles 12:32; 1 Chronicles 12:40). The [[Levitical]] tribe, formerly represented in David's being followed only by the solitary fugitive Abiathar, now came in strength, represented by the head of the rival branch of Eleazar, the high-priest, the aged [[Jehoiada]] and his youthful and warlike kinsman Zadok ( 1 Chronicles 12:27-28; 1 Chronicles 27:5). The kingdom was not at first a despotic, but a constitutional one; for it is stated, "David made a league with the elders of Israel in Hebron before Jehovah; and they anointed David king over Israel" ( 2 Samuel 5:3). This is marked out as the era which determined the Philistines to hostility ( 2 Samuel 5:17), and may confirm our idea that their policy was to hinder Israel from becoming united under a single king. </p> <p> Underneath this show of outward prosperity, two cankers, incident to the royal state which David now assumed, had first made themselves apparent at Hebron, and affected all the rest of his career. The first was the formation of a harem, according to the usage of Oriental kings. To the two wives of his wandering life he had now added four, and including Michal, five ( 2 Samuel 2:2; 2 Samuel 3:2-5; 2 Samuel 3:15). The second was the increasing power of his kinsmen and chief officers, which the king strove to restrain within the limits of right; and thus, of all the incidents of this part of his career, the most plaintive and characteristic is his lamentation over his powerlessness to prevent the murder of Abner ( 2 Samuel 3:31-36). </p> <p> '''(II.)''' ''Reign Over All Israel'' , 33 years ( 2 Samuel 5:5, to 1 Kings 2:11). '''''—''''' The reign of David is the great critical era in the history of the Hebrews. It decided that they were to have for nearly five centuries a national monarchy, a fixed line of priesthood, and a solemn religious worship by music and psalms of exquisite beauty; it finally separated Israel from the surrounding heathen, and gave room for producing those noble monuments of sacred writ, to the influence of which over the whole world no end can be seen. His predecessor, Saul, had many successes against the Philistines, but it is clear that he made little impression on their real power; for he died fighting against them, not on their own border, but at the opposite side of his kingdom, in Mount Gilboa. As for all the other enemies on every side" '''''—''''' Moabites, Ammonites, Edomites, and the kings of Zobah '''''—''''' however much he may have "vexed them" ( 1 Samuel 14:47), they, as well as the Amalekites, remained unsubdued, if weakened. The real work of establishing Israel as lord over the whole soil of [[Canaan]] was left for David. </p> <p> '''1.''' ''The [[Foundation]] Of Jerusalem'' . '''''—''''' It must have been with no ordinary interest that the surrounding nations watched for the prey on which the Lion of Judah, now about to issue from his native lair, and establish himself in a new home, would make his first spring. One fastness alone in the center of the land had hitherto defied the arms of Israel. On this, with a singular prescience, perceiving that so southerly a position as Hebron was no longer suitable, David fixed as his future capital. By one sudden assault [[Jebus]] was taken, and became henceforth known by the names (whether borne by it before or not we cannot tell) of Jerusalem and Zion. B.C. 1044. (See Jerusalem). </p> <p> Of all the cities of [[Palestine]] great in former ages, Jerusalem alone has vindicated by its long permanence the choice of its founder. The importance of the capture was marked at the time. The reward bestowed on the successful scaler of the precipice was the highest place in the army. Joab henceforward became captain of the host ( 1 Chronicles 11:6). The royal residence was instantly fixed there, fortifications were added by the king and by Joab, and it was known by the special name of the "city of David" ( 1 Chronicles 11:7; 2 Samuel 5:9). In the account of this siege, some have imagined the Chronicles to contradict the book of Samuel, but there is no real incompatibility in the two narratives. Joab was, it is true, already David's chief captain; but David was heartily disgusted with him, and may have sought a pretense for superseding him by offering the post to the man who should first scale the wall. Joab would be animated by the desire to retain his office, at least as keenly as others by the desire to get it; and it is credible that he may actually have been the successful hero of that siege also. If this was the case, it will further explain why David, even in the fullness of power, made no further effort to expel him until he had slaughtered Absalom. </p> <p> The neighboring nations were partly enraged and partly awestruck. The Philistines had already made two ineffectual attacks on the new k </p> | |||
== International Standard Bible Encyclopedia <ref name="term_3118" /> == | == International Standard Bible Encyclopedia <ref name="term_3118" /> == | ||
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== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15462" /> == | == Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15462" /> == | ||
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==References == | ==References == | ||
<references> | <references> | ||
<ref name="term_18519"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/david David from Bridgeway Bible Dictionary]</ref> | |||
<ref name="term_35103"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/david David from Fausset's Bible Dictionary]</ref> | |||
<ref name="term_50623"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/david David from Hastings' Dictionary of the Bible]</ref> | |||
<ref name="term_31163"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/david David from Easton's Bible Dictionary]</ref> | |||
<ref name="term_17764"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/david David from Baker's Evangelical Dictionary of Biblical Theology]</ref> | |||
<ref name="term_69938"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/david David from People's Dictionary of the Bible]</ref> | |||
<ref name="term_65750"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/david David from Morrish Bible Dictionary]</ref> | |||
<ref name="term_72217"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/david David from Smith's Bible Dictionary]</ref> | |||
<ref name="term_39713"> [https://bibleportal.com/dictionary/holman-bible-dictionary/david David from Holman Bible Dictionary]</ref> | |||
<ref name="term_80550"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/david David from Watson's Biblical & Theological Dictionary]</ref> | |||
<ref name="term_55558"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/david David from Hastings' Dictionary of the New Testament]</ref> | |||
<ref name="term_15891"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/david David from American Tract Society Bible Dictionary]</ref> | |||
<ref name="term_47662"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/david David from Hawker's Poor Man's Concordance And Dictionary]</ref> | |||
<ref name="term_197705"> [https://bibleportal.com/dictionary/wilson-s-dictionary-of-bible-types/david David from Wilson's Dictionary of Bible Types]</ref> | |||
<ref name="term_36701"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/david David from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref> | |||
<ref name="term_3118"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/david David from International Standard Bible Encyclopedia]</ref> | |||
<ref name="term_15462"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/david David from Kitto's Popular Cyclopedia of Biblial Literature]</ref> | |||
</references> | </references> | ||
