Difference between revisions of "David"

<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 (&nbsp;1 Samuel 16:1; &nbsp;1 Samuel 16:11; &nbsp;2 Samuel 5:3-4; &nbsp;2 Samuel 5:12; &nbsp;Isaiah 9:7; &nbsp;Luke 1:32-33; &nbsp;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 (&nbsp;1 Samuel 13:14; &nbsp;1 Samuel 15:28; &nbsp;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]] (&nbsp;1 Samuel 16:18; &nbsp;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 (&nbsp;1 Samuel 16:16). After his victory over the Philistines’ champion fighter, he became Saul’s armour-bearer and full-time court musician (&nbsp;1 Samuel 16:21; &nbsp;1 Samuel 17:50; &nbsp;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 (&nbsp;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 (&nbsp;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>

<p> <strong> [[David]] </strong> (‘beloved’). The second and greatest of the kings of Israel; the youngest of the eight sons of Jesse the Bethlehemite; he belonged to the tribe of Judah. The details of his life are gathered from &nbsp; 1 Samuel 16:3 &nbsp; 1 Kings 2:11 , &nbsp; 1 Chronicles 11:1 to &nbsp; 1 Chronicles 29:30 (besides some scattered notices in the earlier chapters of 1 Ch.), the Psalms which bear on this period, and Bk. VII of the <em> [[Antiquities]] </em> of Josephus, though this latter adds but little to our knowledge. It is necessary to bear in mind two points of importance in dealing with the records of the life of David: firstly, the Hebrew text is, in a number of cases, very corrupt (notably in the books of Samuel), and in not a few passages the [[Alexandrian]] (Greek) version is to be preferred; secondly, our records have been gathered together from a variety of sources, and therefore they do not present a connected whole; that they are for this reason sometimes at variance with each other stands in the natural order of things. </p> <p> <strong> 1. Early years </strong> . David was a shepherd by calling, and he continued this occupation until he had reached full manhood; the courage and strength sometimes required for the protection of flocks make it clear that he was more than a mere youth when he first appeared upon the scene of public life (&nbsp; 1 Samuel 17:34-35 ). There are altogether three different accounts of David’s entry upon the stage of life. </p> <p> (i) &nbsp;1 Samuel 16:1-13 . David is here represented as having been designated by [[Jahweh]] as Saul’s successor; Samuel is sent to Bethlehem to anoint him; all the seven sons of Jesse pass before the prophet, but the Spirit does not move him to anoint any of them; in perplexity he asks the father if he has any more children, whereupon the youngest is produced, and Samuel anoints him. Graphic as the story is, it strikes one as incomplete. Samuel does not even know of the existence of Jesse’s youngest son; the future king of Israel is introduced as a mere stripling whom nobody seems to know or care about, and he is left as abruptly as he is introduced. From all we know of Israel’s early heroes, a man was not raised to be a leader of the people unless or until he had first proved himself in some way to be the superior of his fellows. It was, of course, different when the monarchy had been securely established and the hereditary succession had come into vogue; though even then there were exceptions, <em> e.g. </em> in the case of Jehu. This was clearly so in the case of Saul, who had the reputation of being a ‘mighty man of valour’ (&nbsp; 1 Samuel 9:2 ); and in the parallel case of the anointing of one to be king while the throne was still occupied, viz. Jehu, it is not an unknown man who is anointed (see &nbsp; 1 Kings 19:16 , &nbsp; 2 Kings 9:3 ff.). The story, therefore, of David’s anointing by Samuel strikes one as being an incomplete fragment. </p> <p> (ii) &nbsp;1 Samuel 16:14-23 . In this second account, the servants of Saul recommend that the king should send for someone who is a ‘cunning player on the harp,’ in order that by means of music the mental disorder from which he is suffering may be allayed. The son of Jesse is proposed, and forthwith sent for; when Saul is again attacked by the malady said to be occasioned by ‘an evil spirit from the Lord’ David plays upon the harp, and Saul ‘is refreshed’ in spirit. In this account David is represented as a grown man, for it is said that Saul made him his armour-bearer. </p> <p> (iii) &nbsp;1 Samuel 17:1-58 . The Greek version omits a large part of this account (&nbsp; 1 Samuel 17:12-31; &nbsp; 1 Samuel 17:55-58 ), which seems itself to have been put together from different sources. According to it, David’s first appearance was on the eve of a battle between the Israelites and the Philistines. His father is in the habit of sending him to the [[Israelite]] camp with provisions for his three eldest brothers, who are among the warriors of the Israelite army; on one such occasion he finds the camp in consternation on account of the defiance of a Philistine hero, the giant Goliath. This man offers to fight in single combat with any Israelite who will come out and face him, but in spite of the high reward offered by the king to any one who will slay him namely, great riches and the king’s daughter in marriage nobody appears to answer the challenge. David gathers these details from different people in the camp, and, feeling sure of the help of Jahweh, determines to fight the giant. He communicates his purpose to Saul, who at first discourages him, but on seeing his firmness and confidence arms him and bids him go forth in the name of Jahweh. David, however, finds the armour too cumbersome, and discards it, taking instead nothing but five smooth stones and a sling. After mutual defiance, David slings one of his stones; the giant is hit, and falls down dead; David rushes up, draws the sword of the dead warrior, and cuts off his head. [[Thereupon]] panic takes hold of the Philistine host, and they flee, pursued by the Israelites, who thus gain a complete victory (see Elhanan). </p> <p> It is worthy of note that each of these three accounts which introduce David to history connects with him just those three characteristics which subsequent ages loved to dwell upon. The first presents him as the beloved of Jahweh (cf. his name, ‘beloved’), who was specially chosen, the man after God’s own heart, the son of Jesse; the second presents him as the harpist, who was known in later ages as the ‘sweet psalmist of Israel’; while the third, which is probably the nearest to actual history, presents him as the warrior-hero, just as, in days to come, men would have pictured him whose whole reign from beginning to end was characterized by war. </p> <p> David’s victory over Goliath had a twofold result; firstly, the heroic deed called forth the admiration, which soon became love, of the king’s son Jonathan; a covenant of friendship was made between the two, in token of which, and in ratification of which, Jonathan took off his apparel and armour and presented David with them. This friendship lasted till the death of Jonathan, and David’s pathetic lamentation over him (&nbsp;2 Samuel 1:25-27 ) points to the reality of their love. But secondly, it had the effect of arousing Saul’s envy; a not wholly unnatural feeling, considering the estimation in which David was held by the people in consequence of his victory; the adage assuredly one of the most ancient authentic fragments of the history of the time </p> <p> ‘Saul hath slain his thousands, </p> <p> And David his ten thousands’ </p> <p> was not flattering to one who had, in days gone by, been Israel’s foremost warrior. For the present, however, Saul conceals his real feelings (&nbsp;1 Samuel 18:10-11 are evidently out of place), intending to rid himself of David in such a way that no blame would seem to attach itself to him. In fulfilment of his promise to the slayer of Goliath, he expresses his intention of giving his daughter Michal to David for his wife; but as David brings no dowry, according to Hebrew custom, Saul lays upon him conditions of a scandalous character (&nbsp; 1 Samuel 18:25-26 ), hoping that, in attempting to fulfil them, David may lose his life. The scheme fails, and David receives Michal to wife. A further attempt to be rid of David is frustrated by Jonathan (&nbsp; 1 Samuel 19:1-7 ), and at last Saul himself tries to kill him by throwing a javelin at him whilst playing on his harp; again he fails, for David nimbly avoids the javelin, and escapes to his own house. [[Thither]] Saul sends men to kill him, but with the help of his wife he again escapes, and flees to [[Ramah]] to seek counsel from Samuel. On Samuel’s advice, apparently, he goes to Jonathan by stealth to see if there is any possibility of a reconciliation with the king; Jonathan does his best, but in vain (&nbsp; 1 Samuel 20:1-42 ), and David realizes that his life will be in danger so long as he is anywhere within reach of Saul or his emissaries. </p> <p> <strong> 2. David as an outlaw </strong> . As in the case of the earlier period of David’s life, the records of this second period consist of a number of fragments from different sources, not very skilfully put together. We can do no more here than enumerate briefly the various localities in which David sought refuge from Saul’s vindictiveness, pointing out at the same time the more important episodes of his outlaw life. </p> <p> David flies first of all to <em> [[Nob]] </em> , the priestly city; his stay here is, however, of short duration, for he is seen by Doeg, one of Saul’s followers. Taking the sword of his late antagonist, Goliath, which was wrapped in a cloth behind the ephod, he makes for <em> Gath </em> , hoping to find refuge on foreign soil; but he is recognized by the Philistines, and fearing that they would take vengeance on him for killing their hero Goliath, he simulates madness (cf. &nbsp; Psalms 34:1-22 title), a disease which by the Oriental (even to-day by the Bedouin) is looked upon as something sacrosanct. By this means he finds it easy enough to make his escape, and comes to the ‘ <em> cave of Adullam </em> .’ Here his relations come to him, and he gathers together a band of desperadoes, who make him their captain. [[Finding]] that this kind of life is unfitted for his parents, he takes them to <em> Mizpeh </em> and confides them to the care of the king of Moab. On his return he is advised by the prophet Gad (doubtless because he had found out that Saul had received information of David’s whereabouts) to leave the stronghold; he therefore takes refuge in the forest of <em> [[Hereth]] </em> . While hiding here, news is brought to him that the Philistines are fighting against Keilah; he hastens to succour the inhabitants by attacking the Philistines; these he overcomes with great slaughter, and thereupon he takes up his abode in <em> Keilah </em> . In the meantime Saul’s spies discover the whereabouts of the fugitive, and David, fearing that the men of Keilah will deliver him up to his enemy, escapes with his followers to the hill-country in the wilderness of <em> [[Ziph]] </em> . A very vigorous pursuit is now undertaken by Saul, who seems determined to catch the elusive fugitive, and the chase is carried on among the wilds of <em> Ziph, Maon </em> , and <em> Engedi </em> . [Some portions of the narrative here seem to be told twice over with varying detail (cf. &nbsp; 1 Samuel 23:19 ff. with &nbsp; 1 Samuel 26:1 ff., and &nbsp; 1 Samuel 24:1 ff. with &nbsp; 1 Samuel 26:4 ff.).] It is during these wanderings that Saul falls into the power of David, but is magnanimously spared. The episode connected with David’s dealings with Nabal, and his taking Abigail and Ahinoam for his wives, also falls within this period ( 1Sa 24:1-22; &nbsp; 1 Samuel 25:1-44; &nbsp; 1 Samuel 26:1-25 ). At one time there seemed to be some hope of reconciliation between Saul and David (&nbsp; 1 Samuel 26:24-25 ), but evidently this was short-lived, for soon afterwards David escapes once more, and comes with six hundred followers to the court of Achish, king of Gath. This time Achish welcomes him as an ally and gives him the city of <em> Ziklag </em> . David settles in Ziklag, and stays there for a year and four months (&nbsp; 1 Samuel 27:7 ), occupying the time by fighting against the enemies of his country, the Geshurites, Amalekites, etc. At the end of this time, war again breaks out between the Israelites and the Philistines. The question arises whether David shall join with the forces of Achish against the Israelites; David himself seems willing to fight on the side of the Philistines (&nbsp; 1 Samuel 29:8 ), but the princes of the Philistines, rightly or wrongly, suspect treachery on his part, and at the request of Achish he returns to <em> Ziklag </em> . On his arrival here he finds that the place has been sacked by the Amalekites, and forthwith he sets out to take revenge. This is ample and complete; part of the spoil which he acquires he sends as a present to the elders of Judah and to his friends (&nbsp; 1 Samuel 30:26-31 ), a fact which shows that there was a party favourable to him in Judah; and this was possibly the reason and justification of the mistrust of the Philistine princes just mentioned. In the meantime the war between Israel and the Philistines ends disastrously for the former, and Saul and Jonathan are slain. David receives news of this during his sojourn in Ziklag. With this ends the outlaw life of David, for, leaving Ziklag, he comes to Hebron, where the men of Judah anoint him king (&nbsp; 2 Samuel 2:4 ). </p> <p> <strong> 3. David as king </strong> </p> <p> ( <em> a </em> ) <em> Internal affairs </em> . For the first seven years of his reign David made [[Hebron]] his capital. In spite of his evident desire to make peace with the followers of Saul (&nbsp; 2 Samuel 9:1-13 ), it was but natural that a vigorous attempt should be made to uphold the dynasty of the late king, at all events in Israel, as distinct from Judah (see Ishbosheth). It is therefore just what we should expect when we read that ‘there was long war between the house of Saul and the house of David’ (&nbsp; 2 Samuel 3:1 ). The final victory lay with David, and in due time the elders of Israel came to him in Hebron and anointed him their king. As ruler over the whole land David realized the need of a more central capital; he fixed on Jerusalem, which he conquered from the Jebusites, and founded the royal city on Mt. Zion, ‘the city of David’ (&nbsp; 2 Samuel 5:7 ). Thither he brought up the ark with great ceremony (&nbsp; 2 Samuel 6:1 ff.), intending to build a permanent temple for it (&nbsp; 2 Samuel 7:2 ), but the prophet Nathan declares to him that this is not Jahweh’s will. David’s disappointment is, however, soothed, for the prophet goes on to tell him that though he may not build this house, Jahweh will establish the house of David ( <em> i.e. </em> in the sense of lineage) for ever (&nbsp; 2 Samuel 7:11 ). David then enters in before Jahweh and offers up his thanksgiving (&nbsp; 2 Samuel 7:18-29 ). </p> <p> One of the darker traits of David’s character is illustrated by the detailed account of the [[Bathsheba]] episode (&nbsp;2 Samuel 11:2; &nbsp; 2 Samuel 12:25 ); so far from seeking to curb his passion for her on hearing that she is married, he finds ways and means of ridding himself of the husband, after whose death Bathsheba becomes his queen. The marriage was destined to influence materially the history of Israel (see Adonijah). But the most serious event in the history of the reign of David, so far as the internal affairs of the kingdom were concerned, was the rebellion of his son Absalom. Of an ambitious nature, [[Absalom]] sought the succession, even at the expense of dethroning his father. How he set about preparing the ground for the final <em> coup </em> is graphically described in &nbsp; 2 Samuel 15:1-6 . After four [forty in the EV [Note: English Version.] should be read ‘four’] years of suchlike crafty preparation, the rebellion broke out; a feast at Hebron, the old capital, given by Absalom to the conspirators, was the signal for the outbreak. At first Absalom was successful; he attacked Jerusalem, from which David bad to flee; here, following the advice of Ahithophel, he took possession of the royal harem, a sign (in the eyes of the people of those days) of the right of heritage. The most obvious thing to do now would have been for Absalom to pursue David before he had time to gather an army; but, against the advice of Ahithophel, he follows that of [[Hushai]] a secret friend of David who succeeds in inducing Absalom to waste time by lingering in Jerusalem. Ahithophel, enraged at the failure of his plans, and probably foreseeing what the final result must be, leaves Absalom and goes to his home in [[Giloh]] and hangs himself (&nbsp; 2 Samuel 17:23 ). In the meantime David, hearing what is going on in Jerusalem, withdraws across the Jordan, and halts at Mahanaim; here he gathers his forces together under the leadership of Joab. The decisive battle follows not long after, in the ‘forest of Ephraim’; Absalom is completely defeated, and loses his life by being caught in a tree by the head whilst fleeing. [[Whilst]] thus hanging he is pierced by Joab, in spite of David’s urgent command that he should not be harmed. The touching account of David’s sorrow, on hearing of Absalom’s death, is given in &nbsp; 2 Samuel 18:23-33 . A second rebellion, of a much less serious character, was that of Sheba, who sought to draw the northern tribes from their allegiance; it was, however, easily quelled by Joab (ch. 20). </p> <p> The rebellion (if such it can be called) of [[Adonijah]] occurred at the very end of David’s reign. This episode is dealt with elsewhere (see Adonijah), and need not, therefore, be described here. </p> <p> ( <em> b </em> ) <em> External affairs </em> . Unlike most of his dealings with foreigners, David’s first contact, as king, with those outside of his kingdom, viz. with the Syrians, was of a peaceful character. Hiram, king of Tyre, sent (according to &nbsp; 2 Samuel 5:11 , &nbsp; 1 Chronicles 14:1 ) artificers of different kinds to assist David in building. But this was the exception. One of the characteristics of David’s reign was its large number of foreign wars. It is, however, necessary to bear in mind that in the case of a newly-established dynasty this is only to be expected. The following is, very briefly, a list of David’s foreign wars; they are put in the order found in 2Sam., but this order is not strictly chronological; moreover, it seems probable that in one or two cases duplicate, but varying, accounts appear: Philistines (&nbsp; 2 Samuel 5:17-25 ), Moabites (&nbsp; 2 Samuel 8:2 ), [[Zobah]] (&nbsp; 2 Samuel 8:3-4 ), [[Syrians]] (&nbsp; 2 Samuel 8:5-13 ), [[Edomites]] (&nbsp; 2 Samuel 8:14 ), Ammonites, Syrians (&nbsp; 2 Samuel 10:1 , &nbsp; 2 Samuel 11:1 , &nbsp; 2 Samuel 12:26-31 ), and Philistines (&nbsp; 2 Samuel 21:15-22 ). David was victorious over all these peoples, the result being a great extension of his kingdom, which reached right up to the [[Euphrates]] (cf. &nbsp; Exodus 23:31-33 , &nbsp; Deuteronomy 11:23-25 ). [[Wars]] of this kind presuppose the existence of a, comparatively speaking, large army; that David had a constant supply of troops may be gathered from the details given in &nbsp; 1 Chronicles 27:1-34 . </p> <p> While it is impossible to deny that the <em> rôle </em> of musician in which we are accustomed to picture David is largely the product of later ages, there can be no doubt that this <em> rôle </em> assigned to him is based on fact (cf. <em> e.g. </em> &nbsp; 1 Samuel 1:17-27 , &nbsp; 2 Samuel 22:2-51 = &nbsp; Psalms 18:1-50 , &nbsp; Amos 6:5 ), and he must evidently be regarded as one of the main sources of inspiration which guided the nation’s musicians of succeeding generations (see art. Psalms). </p> <p> The character of David offers an intensely interesting complex of good and bad, in which the former largely predominates. As a ruler, warrior, and organizer, he stands pre-eminent among the heroes of Israel. His importance in the domain of the national religion lies mainly in his founding of the sanctuary of Zion, with all that that denotes. While his virtues of open-heartedness, generosity, and valour, besides those already referred to, stand out as clear as the day, his faults are to a large extent due to the age in which be lived, and must be discounted accordingly. </p> <p> W. O. E. Oesterley. </p>

&nbsp;2 Samuel 17:25&nbsp;1 Samuel 16:12&nbsp;17:42 <p> His early occupation was that of tending his father's sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd's flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a bear, when they came out against his flock, beating them to death in open conflict with his club (&nbsp;1 Samuel 17:34,35 ). </p> <p> While David, in the freshness of ruddy youth, was thus engaged with his flocks, Samuel paid an unexpected visit to Bethlehem, having been guided thither by divine direction (&nbsp;1 Samuel 16:1-13 ). There he offered up sacrifice, and called the elders of Israel and Jesse's family to the sacrificial meal. Among all who appeared before him he failed to discover the one he sought. David was sent for, and the prophet immediately recognized him as the chosen of God, chosen to succeed Saul, who was now departing from the ways of God, on the throne of the kingdom. He accordingly, in anticipation, poured on his head the anointing oil. David went back again to his shepherd life, but "the Spirit of the Lord came upon David from that day forward," and "the Spirit of the Lord departed from Saul" (&nbsp;1 Samuel 16:13,14 ). </p> <p> Not long after this David was sent for to soothe with his harp the troubled spirit of Saul, who suffered from a strange melancholy dejection. He played before the king so skilfully that Saul was greatly cheered, and began to entertain great affection for the young shepherd. After this he went home to Bethlehem. But he soon again came into prominence. The armies of the Philistines and of Israel were in battle array in the valley of Elah, some 16 miles south-west of Bethlehem; and David was sent by his father with provisions for his three brothers, who were then fighting on the side of the king. On his arrival in the camp of Israel, David (now about twenty years of age) was made aware of the state of matters when the champion of the Philistines, Goliath of Gath, came forth to defy Israel. David took his sling, and with a well-trained aim threw a stone "out of the brook," which struck the giant's forehead, so that he fell senseless to the ground. David then ran and slew him, and cut off his head with his own sword (&nbsp;1 Samuel 17 ). The result was a great victory to the Israelites, who pursued the Philistines to the gates of Gath and Ekron. </p> <p> David's popularity consequent on this heroic exploit awakened Saul's jealousy (&nbsp;1 Samuel 18:6-16 ), which he showed in various ways. He conceived a bitter hatred toward him, and by various stratagems sought his death (&nbsp;1 Samuel 1830-30 ). The deep-laid plots of the enraged king, who could not fail to observe that David "prospered exceedingly," all proved futile, and only endeared the young hero the more to the people, and very specially to Jonathan, Saul's son, between whom and David a life-long warm friendship was formed. </p> <p> A fugitive. To escape from the vengeance of Saul, David fled to Ramah (&nbsp;1 Samuel 19:12-18 ) to Samuel, who received him, and he dwelt among the sons of the prophets, who were there under Samuel's training. It is supposed by some that the sixth, seventh, and eleventh Psalms were composed by him at this time. This place was only 3 miles from the residence of Saul, who soon discovered whither the fugitive had gone, and tried ineffectually to bring him back. Jonathan made a fruitless effort to bring his father to a better state of mind toward David (&nbsp;1 Samuel 20 ), who, being made aware of the fact, saw no hope of safety but in flight to a distance. We accordingly find him first at Nob (21:1-9) and then at Gath, the chief city of the Philistines. The king of the Philistines would not admit him into his service, as he expected that he would, and David accordingly now betook himself to the stronghold of Adullam (22:1-4; &nbsp;1 Chronicles 12:8-18 ). Here in a short time 400 men gathered around him and acknowledged him as their leader. It was at this time that David, amid the harassment and perils of his position, cried, "Oh that one would give me drink of the water of the well of Bethlehem;" when three of his heroes broke through the lines of the Philistines and brought him the water for which he longed (&nbsp;2 Samuel 23:13-17 ), but which he would not drink. </p> <p> In his rage at the failure of all his efforts to seize David, Saul gave orders for the massacre of the entire priestly family at Nob, "persons who wore a linen ephod", to the number of eighty-five persons, who were put to death by [[Doeg]] the Edomite. The sad tidings of the massacre were brought to David by Abiathar, a son of Ahimelech, the only one who escaped. Compare &nbsp;Psalm 52 . </p> <p> Hearing that Keilah, a town on the western frontier, was harassed by the Philistines, David with his men relieved it (&nbsp;1 Samuel 23:1-14 ); and then, for fear of Saul, he fled to the strongholds in the "hill country" of Judah. Compare &nbsp;Psalm 31 . While encamped there, in the forest in the district of Ziph, he was visited by Jonathan, who spoke to him words of encouragement (23:16-18). The two now parted never to meet again. Saul continued his pursuit of David, who narrowly escaped from him at this time, and fled to the crags and ravines of Engedi, on the western shore of the Dead Sea (&nbsp;1 Samuel 23:29 ). Here Saul, who still pursued him with his army, narrowly escaped, through the generous forbearance of David, and was greatly affected by what David had done for him. He returned home from pursuing him, and David betook himself to Maon, where, with his 600 men, he maintained himself by contributions gathered from the district. Here occurred the incident connected with Nabal and his wife Abigail (&nbsp;1 Samuel 25 ), whom David married after Nabal's death. </p> <p> Saul again went forth (&nbsp;1 Samuel 26 ) in pursuit of David, who had hid himself "in the hill Hachilah, which is before Jeshimon," in the wilderness of Ziph, and was a second time spared through his forbearance. He returned home, professing shame and penitence for the way in which he had treated David, and predicting his elevation to the throne. </p> <p> [[Fighting]] against Israel. Harassed by the necessity of moving from place to place through fear of Saul, David once more sought refuge among the Philistines (&nbsp;1 Samuel 27 ). He was welcomed by the king, who assigned him Ziklag as his residence. Here David lived among his followers for some time as an independent chief engaged in frequent war with the Amalekites and other tribes on the south of Judah. </p> <p> Achish summoned David with his men to join his army against Saul; but the lords of the Philistines were suspicious of David's loyalty, and therefore he was sent back to Ziklag, which he found to his dismay may had been pillaged and burnt during his brief absence. David pursued after the raiders, the Amalekites, and completely routed them. On his return to Ziklag tidings reached him of Saul's death (&nbsp;2 Samuel 1 ). An [[Amalekite]] brought Saul's crown and bracelet and laid them at his feet. David and his men rent their clothes and mourned for Saul, who had been defeated in battle near Mount Gilboa. David composed a beautiful elegy, the most beautiful of all extant Hebrew odes, a "lamentation over Saul and over Jonathan his son" (&nbsp;2 Samuel 1:18-27 ). It bore the title of "The Bow," and was to be taught to the children, that the memory of Saul and Jonathan might be preserved among them. "Behold, it is written in the book of Jasher" (q.v.). </p> <p> David king over Judah. David and his men now set out for Hebron under divine direction (&nbsp;2 Samuel 2:1-4 ). There they were cordially welcomed, and he was at once anointed as king. He was now about thirty years of age. </p> <p> But his title to the throne was not undisputed. Abner took Ish-bosheth, Saul's only remaining son, over the Jordan to Mahanaim, and there crowned him as king. Then began a civil war in Israel. The first encounter between the two opposing armies, led on the one side by Abner, and on the other by Joab, took place at the pool of Gibeon. It resulted in the defeat of Abner. Other encounters, however, between Israel and Judah followed (&nbsp;2 Samuel 3:1,5 ), but still success was on the side of David. For the space of seven and a half years David reigned in Hebron. Abner now sided with David, and sought to promote his advancement; but was treacherously put to death by Joab in revenge for his having slain his brother [[Asahel]] at [[Gibeon]] (3:22-39). This was greatly to David's regret. He mourned for the death of Abner. [[Shortly]] after this Ish-bosheth was also treacherously put to death by two [[Canaanites]] of Beeroth; and there being now no rival, David was anointed king over all Israel (4:1-12). </p> <p> David king over all Israel (&nbsp;2 Samuel 5:1-5; &nbsp;1 Chronicles 11:1-3 ). The elders of Israel now repaired to Hebron and offered allegiance to David in name of all the people, among whom the greatest enthusiasm prevailed. He was anointed king over all Israel, and sought out a new seat of government, more suitable than Hebron, as the capital of his empire. At this time there was a Jebusite fortress, "the stronghold", on the hill of Zion, called also Jebus. This David took from the Jebusites, and made it Israel's capital, and established here his residence, and afterwards built for himself a palace by the aid of [[Tyrian]] tradesmen. The Philistines, who had for some time observed a kind of truce, now made war against David; but were defeated in battle at a place afterwards called, in remembrance of the victory, Baal-perazim. Again they invaded the land, and were a second time routed by him. He thus delivered Israel from their enemies. </p> <p> David now resolved to bring up the ark of the covenant to his new capital (&nbsp;2 Samuel 6 ). It was in the house of [[Abinadab]] at Kirjath-jearim, about 7 miles from Jerusalem, where it had been for many years, from the time when the Philistines had sent it home (&nbsp;1 Samuel 6; &nbsp;7 ). In consequence of the death of [[Uzzah]] (for it was a divine ordinance that only the [[Levites]] should handle the ark, &nbsp;Numbers 4 ), who had put forth his hand to steady the ark when the cart in which it was being conveyed shook by reason of the roughness of the road, David stayed the procession, and conveyed the ark into the house of Obed-edom, a Philistine from Gath. After three months David brought the ark from the house of Obed-edom up to Jerusalem. Compare &nbsp;Psalm 24 . Here it was placed in a new tent or tabernacle which David erected for the purpose. About seventy years had passed since it had stood in the tabernacle at Shiloh. The old tabernacle was now at Gibeah, at which [[Zadok]] ministered. David now (&nbsp;1 Chronicles 16 ) carefully set in order all the ritual of divine worship at Jerusalem, along with Abiathar the high priest. A new religious era began. The service of praise was for the first time introduced into public worship. [[Zion]] became henceforth "God's holy hill." </p> <p> David's wars. David now entered on a series of conquests which greatly extended and strengthened his kingdom (&nbsp;2 Samuel 8 ). In a few years the whole territory from the Euphrates to the river of Egypt, and from [[Gaza]] on the west to Thapsacus on the east, was under his sway (&nbsp;2 Samuel 8:3-13; &nbsp;10 ). </p> <p> David's fall. He had now reached the height of his glory. He ruled over a vast empire, and his capital was enriched with the spoils of many lands. But in the midst of all this success he fell, and his character became stained with the sin of adultery (&nbsp;2 Samuel 11:2-27 ). It has been noted as characteristic of the Bible that while his military triumphs are recorded in a few verses, the sad story of his fall is given in detail, a story full of warning, and therefore recorded. This crime, in the attempt to conceal it, led to anoter. He was guilty of murder. Uriah, whom he had foully wronged, an officer of the Gibborim, the corps of heros (23:39), was, by his order, "set in the front of the hottest battle" at the siege of Rabbah, in order that he might be put to death. Nathan the prophet (&nbsp;2 Samuel 7:1-17; &nbsp;12:1-23 ) was sent by God to bring home his crimes to the conscience of the guilty monarch. He became a true penitent. He bitterly bewailed his sins before God. The thirty-second and fifty-first Psalms reveal the deep struggles of his soul, and his spiritual recovery. </p> <p> Bathsheba became his wife after Uriah's death. Her first-born son died, according to the word of the prophet. She gave birth to a second son, whom David called Solomon, and who ultimately succeeded him on the throne (&nbsp;2 Samuel 12:24,25 ). </p> <p> Peace. After the successful termination of all his wars, David formed the idea of building a temple for the ark of God. This he was not permitted to carry into execution, because he had been a man of war. God, however, sent Nathan to him with a gracious message (&nbsp;2 Samuel 7:1-16 ). On receiving it he went into the sanctuary, the tent where the ark was, and sat before the Lord, and poured out his heart in words of devout thanksgiving (18-29). The building of the temple was reserved for his son Solomon, who would be a man of peace (&nbsp;1 Chronicles 22:9; &nbsp;28:3 ). </p> <p> A cloudy evening. [[Hitherto]] David's carrer had been one of great prosperity and success. Now cloudy and dark days came. His eldest son Amnon, whose mother was Ahinoam of Jezreel, was guilty of a great and shameful crime (&nbsp;2 Samuel 13 ). This was the beginning of the disasters of his later years. After two years Absalom terribly avenged the crime against Tamar, and put Amnon to death. This brought sore trouble to David's heart. Absalom, afraid of the consequences of his guilt, fled to [[Geshur]] beyond Jordan, where he remained for three years, when he was brought back through the intrigue of Joab (&nbsp;2 Samuel 14 ). </p> <p> After this there fell upon the land the calamity of three years' famine (&nbsp;2 Samuel 21:1-14 ). This was soon after followed by a pestilence, brought upon the land as a punishment for David's sinful pride in numbering the people (&nbsp;2 Samuel 24 ), in which no fewer than 70,000 perished in the space of three days. </p> <p> [[Rebellion]] of Absalom. The personal respect for David was sadly lowered by the incident of Bathsheba. There was a strong popular sentiment against the taking of the census, and the outburst of the plague in connection with it deepened the feeling of jealously that had begun to manifest itself among some of the tribes against David. Absalom, taking full advantage of this state of things, gradually gained over the people, and at length openly rebelled against his father, and usurped the throne. [[Ahithophel]] was Absalom's chief counsellor. The revolt began in Hebron, the capital of Judah. Absalom was there proclaimed king. David was now in imminent danger, and he left Jerusalem (&nbsp;2 Samuel 15:13-20 ), and once more became a fugitive. It was a momentous day in Israel. The incidents of it are recorded with a fulness of detail greater than of any other day in Old [[Testament]] history. David fled with his followers to Mahanarm, on the east of Jordan. An unnatural civil war broke out. After a few weeks the rival armies were mustered and organized. They met in hostile array at the wood of [[Ephraim]] (&nbsp;2 Samuel 18:1-8 ). Absalom's army was defeated, and himself put to death by the hand of Joab (9-18). The tidings of the death of his rebellious son filled the heart of David with the most poignant grief. He "went up to the chamber over the gate, and wept" (33), giving utterance to the heart-broken cry, "Would God I had died for thee, O Absalom, my son, my son!" Peace was now restored, and David returned to Jerusalem and resumed the direction of affairs. An unhappy dispute arose between the men of Judah and the men of Israel (19:41-43). Sheba, a Benjamite, headed a revolt of the men of Israel. He was pursued to Abelbeth-maachah, and was there put to death, and so the revolt came to an end. </p> <p> The end. After the suppression of the rebellion of Absalom and that of Sheba, ten comparatively peaceful years of David's life passed away. During those years he seems to have been principally engaged in accumulating treasures of every kind for the great temple at Jerusalem, which it was reserved to his successor to build (&nbsp;1 Chronicles 22; &nbsp;28; &nbsp;29 ), a house which was to be "exceeding magnifical, of fame and of glory throughout all countries" (22:5). The exciting and laborious life he had spent, and the dangers and trials through which he had passed, had left him an enfeebled man, prematurely old. It became apparent that his life was now drawing to its close. A new palace conspiracy broke out as to who should be his successor. Joab favoured Adonijah. The chiefs of his party met at the "Fuller's spring," in the valley of Kidron, to proclaim him king; but Nathan hastened on a decision on the part of David in favour of Solomon, and so the aim of Adonijah's party failed. [[Solomon]] was brought to Jerusalem, and was anointed king and seated on his father's throne (&nbsp;1 Kings 1:11-53 ). David's last words are a grand utterance, revealing his unfailing faith in God, and his joyful confidence in his gracious covenant promises (&nbsp;2 Samuel 23:1-7 ). </p> <p> After a reign of forty years and six months (&nbsp;2 Samuel 5:5; &nbsp;1 Chronicles 3:4 ) David died (B.C. 1015) at the age of seventy years, "and was buried in the city of David." His tomb is still pointed out on Mount Zion. </p> <p> Both in his prophetical and in his regal character David was a type of the [[Messiah]] (&nbsp;1 Samuel 16:13 ). The book of Psalms commonly bears the title of the "Psalms of David," from the circumstance that he was the largest contributor (about eighty psalms) to the collection. (See Psalms .) </p> <p> "The greatness of David was felt when he was gone. He had lived in harmony with both the priesthood and the prophets; a sure sign that the spirit of his government had been throughly loyal to the higher aims of the theocracy. The nation had not been oppressed by him, but had been left in the free enjoyment of its ancient liberties. As far as his power went he had striven to act justly to all (&nbsp; 2 Samuel 8:15 ). His weak indulgence to his sons, and his own great sin besides, had been bitterly atoned, and were forgotten at his death in the remembrance of his long-tried worth. He had reigned thirty-three years in Jerusalem and seven and a half at Hebron (&nbsp;2 Samuel 5:5 ). Israel at his accession had reached the lowest point of national depression; its new-born unity rudely dissolved; its territory assailed by the Philistines. But he had left it an imperial power, with dominions like those of Egypt or Assyria. The sceptre of Solomon was already, before his father's death, owned from the [[Mediterranean]] to the Euphrates, and from the [[Orontes]] to the Red Sea.", Geikie's Hours etc., iii. </p>

<p> David was the founder of a dynasty that would rule in Jerusalem for over 350 years. His impact on the history of Israel is seen from the extensive interest in him and his successors as reflected in the Deuteronomic history, the prophets, the Chronicler's history, the psalms, and the New Testament. </p> <p> <i> David in the Deuteronomic History </i> . The books from Joshua through Kings are often called the Deuteronomic history (DH) because the authors/compilers of these books used provisions and emphases unique to Deuteronomy in order to evaluate the history of Israel. Deuteronomy had authorized the nation to have a king (17:14-20), and the DH traces life in Israel both without a king (Joshua, Judges) and with a king (Samuel, Kings). </p> <p> The majority of what we learn about David's life and times is contained in the accounts in Samuel. In Samuel the writer forges a contrast between Saul and David, "a man after his [God's] own heart" (&nbsp;1 Samuel 13:14 ). D. M. Gunn's analysis of the narratives about David focuses on two primary themes: David as king and David as a man. In his first role as king, David acquires the kingdom and assures his tenure in office (the accounts about David and Saul, the rebellions of Absalom and Sheba) and founds a dynasty (the birth of Solomon, the rebellion of Adonijah, the elimination of other contenders and factions). These narratives are intertwined with the theme of David as a man: a husband and father (Michal, Bathsheba, Amnon, Absalom, Solomon, Adonijah). The accounts are overlaid with themes of sexuality and political intrigue. Sexuality is a motif in the accounts of the sin with Bathsheba, the death of the child from an adulterous union, one son's rape of a daughter, the competition for the father's bedmate Abishag, Uriah's refusal to visit his wife, the seizure of David's concubines, and the childlessness of Saul's daughter Michal. [[Violence]] and political intrigue are interspersed in the accounts of David's wars, Saul's attempts on David's life, the violence of Joab and his brothers, the murder of Uriah, fratricide among David's sons, the slaughter of the helpless Absalom, and David's plans for the deaths of his enemies soon after his own death. The account of David's relationship with Bathsheba not only prepares for the eventual accession of Solomon, but it also sets in motion a curse that will dog the remainder of David's life: death and sexual outrage will follow, and "the sword will never depart from [his] house" (&nbsp;2 Samuel 12:10 ). The one word "sword" becomes a key term unifying aspects of the narrative from Samuel through Kings. The entire account of David is presented as the interplay of his public (kingship) and private (father, husband) roles as they impinge on the question of who will succeed him to the throne. Gunn also accents the themes of giving and grasping: whereas some accounts present David or other characters as somewhat passive in their roles, in others they seize or grasp at favor and power. For example, the king who will not seize the kingdom from Saul (&nbsp;2 Samuel 2-5 ) is nevertheless willing to seize a woman who is the object of his desire (Bathsheba); she who is seemingly passive in her seduction will later seize the kingdom for Solomon. Overall it is the story of how David gains the throne, loses it temporarily in the face of rebellions, only to regain it again, and then lose it in death. It is an intricate picture of human greatness and folly, of wisdom and sin, of faith and faithlessness, of contrasting perspectives and conflicting desires. The narratives about David also abound in irony. For example, the faithful [[Uriah]] unknowingly honors a king who has been unfaithful to him; Uriah retains his ritual purity during warfare by refraining from sexual intercourse during time of war, only to be sent to his death in battle by a king who enjoyed sexual congress with Uriah's wife instead of going to the battle (&nbsp;2 Samuel 11 ). </p> <p> Within the larger DH, the writer is concerned to trace the faithfulness of God in his promise to David that he would never lack a descendant sitting on this throne (&nbsp;2 Samuel 7 ). This theme is played out in Kings: there were twenty kings in the southern kingdom, and twenty kings in the northern. But the northern kingdom lasted only two centuries while the southern kingdom endured for three and a half centuries. Why was life expectancy so much greater for a king in the South? In the North, there were nine different dynasties, most inaugurated by regicide or coup d'etat. In the South, by contrast, a single dynasty ruled until the [[Babylonian]] exile. God had indeed "maintained a lamp" for David (&nbsp;1 Kings 11:36; &nbsp;15:4; &nbsp;2 Kings 8:19 ). </p> <p> <i> David in the Psalms </i> . The historical books recall David's skill as a musician and his concern with music in worship (&nbsp;1 Samuel 16:14-21; &nbsp;1 Chronicles 25; &nbsp;2 Chronicles 23:18; &nbsp;29:25-30; &nbsp;35:15 ). The many psalms assigned to David reflect this skill and interest. However, the psalms do not just record the compositions of David; they also celebrate the promises God made to him and his descendants (18:50; 78:70,72; 89:3,20, 35,49). The royal psalms (2,45, 72,84, 89,110) join with the prophets in giving voice to Israel's messianic hopes for another king like David. The royal psalms center on a king who meets universal opposition, is victorious, and establishes righteous rule from Zion over the nations. His kingdom is peaceful, prosperous, everlasting, and faithful to the Lord. He is the friend of the poor and the enemy of the oppressor. He is the heir of the promises to David. He is himself divine (&nbsp;Psalm 45:6 ); like the angel of the Lord, he is both God and distinct from God. </p> <p> <i> David in the [[Prophets]] </i> . One of the recurring themes in the Book of Samuel is reference to the "Lord's anointed" (&nbsp;1 Samuel 16:3,6 , &nbsp;12-13; &nbsp;24:6; &nbsp;26:9,11 , &nbsp;16,23; &nbsp;2 Samuel 1:14,16; &nbsp;3:39; &nbsp;19:21 ). The term "messiah" means "anointed one, " and the idea of a messiah for Israel grows out of her ideology about a righteous king, one who would be like David. The messiah as a figure is integrally involved in Israel's unique understanding of her place in history: their awareness from the beginning that God had chosen them to bring blessing to the nations. God had raised up great leaders and deliverers for Israel during her history, and he would yet do so again in the person of a messiah. The failures of the kings who followed David set him in an increasingly favorable light, so that Israel's hopes crystallized around the coming of a future king like David (&nbsp;Isaiah 16:5; &nbsp;55:3-5; &nbsp;Jeremiah 23:5; &nbsp;33:17-26; &nbsp;36:30; &nbsp;Ezekiel 34:23; &nbsp;Zechariah 9:9; &nbsp;12:8,10 ). In the book of [[Immanuel]] (&nbsp;Isaiah 7-12 ), the prophet speaks about the appearance of a wonder child who will be deliverer, world ruler, and righteous king. </p> <p> <i> David in the Chronicler's History </i> . Chronicles is among the latest books of the Old Testament; it was written no earlier than the later decades of the fourth century b.c. When comparing the Chronicler's account of David and Solomon with that in Samuel/Kings, perhaps the most striking difference is the material that the Chronicler has chosen to omit. With the exception of the account of David's census (&nbsp;1 Chronicles 21 // &nbsp; 2 Samuel 24 ), the Chronicler has not recorded incidents that would in any way tarnish the image of David or Solomon. The Chronicler does not report the rival kingdom in the hands of a descendant of Saul during David's seven years at Hebron or David's negotiations for rule over the northern tribes. He omits any account of the rebellion of Absalom and Adonijah and the actions of Amnon and Shimei; he makes no mention of David's sins in connection with Bathsheba and Uriah. The Chronicler deletes the narrative of Solomon's taking vengeance on David's enemies (&nbsp;1 Kings 2 ) and does not report the sins of Solomon which, according to Kings, were ultimately the reason for the break-up of the kingdom (&nbsp;1 Kings 11 ). Even the blame for the schism is shifted from Solomon to [[Jeroboam]] (&nbsp;2 Chronicles 13:6-7 ). </p> <p> In Chronicles David and Solomon are portrayed as glorious, obedient, all-conquering figures who enjoy not only divine blessing, but also the support of all the nation. Instead of an aged, bed-ridden David who only saves the kingdom for Solomon at the last minute due to the promptings of Bathsheba and Nathan (&nbsp;1 Kings 1 ), the Chronicler shows a smooth transition of power without a ripple of dissent (&nbsp;1 Chronicles 21,28-29 ). David himself publicly announces Solomon's appointment as his successor, an announcement greeted with enthusiastic and total support on the part of the people (&nbsp;1 Chronicles 28:1-29:25 ), including the other sons of David, the officers of the army, and others who had supported Adnoijah's attempted coup (&nbsp;1 Chronicles 29:24; &nbsp;1 Kings 1:7-10 ). [[Whereas]] in Kings Solomon's sins are a reason for the schism and Solomon is contrasted to his father David (&nbsp;1 Kings 11 ), in Chronicles [[Rehoboam]] is commended for "walking in the ways of David and Solomon" (&nbsp;2 Chronicles 11:17 ). </p> <p> This idealization of the reigns of David and Solomon could be dismissed as a kind of glorification of the "good old days." Yet when coupled with the Chronicler's emphasis on God's promise to David of an enduring dynasty (&nbsp;1 Chronicles 17:11-14; &nbsp;2 Chronicles 13:5,8; &nbsp;21:7; &nbsp;23:3 ), the Chronicler's treatment of David and Solomon reflects a "messianic historiography." David and Solomon in Chronicles are not just the David and Solomon who were, but the David and Solomon of the Chronicler's eschatological hope. At a time when subject to the [[Persians]] the Chronicler still cherished hopes of a restoration of Davidic rule, and he describes the glorious rule of David and Solomon in the past in terms of his hopes for the future. </p> <p> <i> David in the New Testament </i> . David's sins do not seem that much greater than Saul's. How is it that David can be described by the narrator as "a man after his [God's] own heart" (&nbsp;1 Samuel 13:14 )? Israel had looked at Saul's height and build— there was no one like him among all the people (&nbsp;1 Samuel 10:24 ); although God had chosen Saul, he knew what was in his heart. Human beings might look at appearance and height, but God saw David's heart. David's heart was such that he would face Goliath virtually unarmed and would triumph through his faith, while Saul cowered in his tent (&nbsp;1 Samuel 17 ). The central demand of life in covenant with God, both from the mouth of Moses and Jesus, was to love him with the whole heart (&nbsp;Deuteronomy 6:5; &nbsp;Mark 12:30 ). </p> <p> Yet something happened to David along the way. When we first meet him in Samuel he has taken a club to kill a bear and a lion for the sake of sheep (&nbsp;1 Samuel 17:34-35 ), but by the end of the book, he has decided that the sheep should die for him, although this time the sheep were people (&nbsp;2 Samuel 24:14,17 ). David will not be the good shepherd who will give his life for the sheep. </p> <p> The writers of the New Testament see in Jesus the embodiment of a righteous king for Israel. They take pains to point to his descent from David (&nbsp;Matthew 1:1,6,17 ). The crowds and even the demons recognize him as the son of David, the Messiah of Israel (&nbsp;Matthew 12:23; &nbsp;20:30-31; &nbsp;21:9,15 ). The title "Christ" is a Greek translation of the Hebrew anointed one or messiah. Jesus comes like David, as "the Lord's anointed." </p> <p> Hannah's longing for a child and for a righteous king and anointed one (&nbsp;1 Samuel 2:10 ) is heard again in Mary's own magnificat as she anticipates the birth of Israel's king and Messiah (&nbsp;Luke 2:32-33,46-55,69 ). David had become the heir of God's promise to [[Abraham]] that he would give him a great name (&nbsp;Genesis 12:2; &nbsp;2 Samuel 7:9 ). David's greater son receives a names above all others (&nbsp;Philippians 2:9-10 ). Just as David had once gone into singlehanded combat with the great enemy of Israel so Jesus would singlehandedly triumph over the enemy of our souls. He would establish an everlasting kingdom. </p> <p> [[Raymond]] B. Dillard </p> <p> <i> See also </i> [[Name And Titles Of Jesus Christ]] </p> <p> <i> Bibliography </i> . J. Flanagan, <i> David's Social Drama: A Hologram of Israel's Early Iron Age </i> ; J. P. Fokkelman, <i> [[Narrative]] Art and [[Poetry]] in the Book of Samuel, </i> 3 vols.; K. R. R. Gros Louis, <i> Semeia </i> 8 (1977): 15-33; D. M. Gunn, <i> The Story of King David </i> ; J. A. Wharton, <i> Int </i> 35 (1981): 341-54; R. N. Whybray, <i> The Succession Narrative: A Study of &nbsp;2 Samuel 9-20 and &nbsp; 1 Kings 1,2 </i> . </p>

<p> [[David]] (''Dâ'Vid'' ), ''Beloved.'' The great king of Israel. He was the eighth and youngest son of Jesse, of Bethlehem and of the tribe of Judah. Six of his brothers are named in Scripture, &nbsp;1 Chronicles 2:13-15; of the other, we know only the fact of his existence, &nbsp;1 Samuel 17:12; and it is needless to mention the conjectures which have been formed of him. David had also two sisters. &nbsp;1 Chronicles 2:16-17. His mother's name is not recorded, unless, as some have believed, she was the Nahash of &nbsp;2 Samuel 17:25. When the Lord, because of the ungodly conduct of Saul, had determined to choose another king, Samuel was directed to go to Bethlehem: and from the sons of Jesse anoint another as king over Israel. Dean Stanley thus describes David's appearance and physique as he stood before Samuel: "He was short of stature, had red hair and bright eyes. He was remarkable for the grace of his figure and countenance, well made, and of immense strength and agility. In swiftness and activity he could only be compared to a wild gazelle, with feet like harts' feet, with arms strong enough to break a bow of steel or bend a bow of brass." R. V. &nbsp;Psalms 18:33-34. Samuel anointed David "in the midst of his brethren," &nbsp;1 Samuel 16:13; and the Spirit of God was from that day specially upon him. David returned to the care of his flocks. Such education as the times afforded he doubtless had, and God's law was his study. He had poetic genius, too; and music was his delight. When Saul, afflicted now with that black spirit of melancholy which his sins had justly brought upon him, might, it was thought, be soothed by a minstrel's music, David took his harp to the palace; and his music calmed Saul's distemper; and Saul was gratified and became attached to his skilful attendant. David was not indeed altogether removed from home. He went backwards and forwards, as the king's dark hour was upon him, and his services were needed. In &nbsp;1 Samuel 16:21 it is said that Saul made David his armor-hearer. And this has puzzled commentators exceedingly. For it then would have been strange if neither Saul nor any one about his person had recognized David when he came, as we find in the next chapter, to accept Goliath's challenge. And so all sorts of devices have been contrived to get the history into chronological order; some imagining that the fight with the Philistine was before David was attached to Saul as the minstrel. David offers to engage Goliath; but Saul doubts whether the young man was equal to such a perilous encounter; and David of course makes no allusion to his having previously stood before the king. Had it come out then that he was but the minstrel, the discovery would have been enough to prevent his being allowed the combat: he tells, therefore, how he killed the lion and the bear; and his evident enthusiasm wrings a consent from Saul that he shall go to battle. Saul accordingly arms him—not with his own personal armor, as some have not very wisely supposed: the stalwart king would have known better than to encumber the stripling with his own coat of mail—but with weapons—plenty were no doubt in the royal tent—more suited to his size. With these, however, unaccustomed as he was to such harness (an additional proof that he had never yet been Saul's armor-bearer), David refuses to go. He will rather take his shepherd's sling, and choose him out pebbles from the brook. David was successful; the huge Philistine fell; and the [[Israelitish]] troops pealed out their shouts of victory. Then Abner was willing to appear as a patron, and took the conqueror to Saul. And, in answer to the king's query, David replies, "I am the son of thy servant Jesse the Bethlehemite, &nbsp;1 Samuel 17:58, adopting the style by which he was first named to the king. &nbsp;1 Samuel 16:18. He is now fully recognize! found both a skilful musician and a valiant soldier, and attains the position mentioned before. &nbsp;1 Samuel 16:21. Saul loves him, and makes him his armor-bearer, and sends a second message to Jesse, &nbsp;1 Samuel 16:22, which, if not explained in this way, would seem unnecessary. See &nbsp;1 Samuel 16:19. David is now established in the king's favor: he is specially beloved by Jonathan; he is set over the men of war, &nbsp;1 Samuel 18:5, perhaps made captain of the body-guard, and employed in various services the rest of the campaign; by which his popularity was increased. But the king's mind began ere long to change. The rejoicings at the re-establishment of peace provoked his jealousy. For the chief praise in the songs of the women was given to David. &nbsp;1 Samuel 18:6-9. And speedily the evil spirit resumed his sway. David did not then refuse to take up again his harp; though once or twice the maddened king strove to kill him with his javelin, and, because he could no longer bear his constant presence, removed him from the body-guard to a separate command, l Sam. 18:13. After he had married Saul's younger daughter Michal, instead of the elder Merab, who had been promised him, Saul, further enraged by David's increasing credit with the nation, and understanding, it is likely, by this time, that the young [[Bethlehemite]] was the chosen of the Lord, to whom the kingdom was to be transferred, sent to arrest him in his house. By Michal's stratagem he escaped, and fled to Samuel at Naioth in Ramah. Hither, however, he was followed, &nbsp;1 Samuel 19:1-24, and again he fled; his stay with Samuel, whom he had perhaps not seen since the anointing, being in all probability not longer than a day or two. [[Convinced]] by an interview with Jonathan that Saul's enmity was no mere transient passion, &nbsp;1 Samuel 20:1-42, David went to Nob, where his duplicity cost the high priest his life, and thence to Achish, king of Gath, where, to escape the jealousy of the Philistines, he simulated madness. &nbsp;1 Samuel 21:1-15. [[Returning]] into Judah, he gathered a band of men, and maintained himself sometimes in the wilderness, sometimes hiding in caves, sometimes occupying a town, as Keilah. His father and mother he had placed with the king of Moab, &nbsp;1 Samuel 22:3; and he had now the presence of the prophet Gad. 1 Sara. 22:5. At Keilah, too, Abiathar, become high priest on his father's murder, joined him, &nbsp;1 Samuel 22:20; &nbsp;1 Samuel 23:4, and various warriors: eleven Gadite chiefs are particularly specified, and some of Judah and Benjamin. &nbsp;1 Chronicles 12:8-18. To this period, belong the circumstances narrated in the concluding chapters of the first book of Samuel—the adventure with Nabal, and David's marriage with Abigail; his twice sparing Saul's life; perhaps the battle for the water of the well of Bethlehem, &nbsp;1 Chronicles 11:15-19; and also the residence with Achish, who gave him Ziklag. David's conduct at this time cannot be justified. He laid waste the country of Philistine, allies, and pretended that he had destroyed only the tribes dependent upon Judah; and he joined Achish's army when marching to the battle of Gilboa. Here he was reinforced by some Manassites, &nbsp;1 Chronicles 12:19-20, but was dismissed from the expedition through the renewed jealousy of the Philistine lords. He returned, therefore, to Ziklag, to find it plundered and burnt However, he recovered what was lost, and obtained greater spoil, which he politicly sent to his friends in Judah, and, on the news of Saul's defeat and death just after, he repaired, by God's direction, to Hebron, and was anointed king. &nbsp;2 Samuel 2:2-4. He reigned as yet over only a part of the nation: for Abner established Ish-bosheth, Saul's son, on the west of the Jordan, and over Israel generally. But gradually the tribes were flocking to David, &nbsp;1 Chronicles 12:23-40; and Saul's house was weakening as he was strengthened; till at length Abner himself came with a proposal to transfer to him the whole kingdom. &nbsp;2 Samuel 3:1-39. But Abner was murdered by Joab, David's nephew and commander-in-chief, a man too powerful to be punished; and shortly after Ish-bosheth was assassinated by two of his officers; and then the nation was reunited; and David reigned over the kingdom of Israel; seven years and six months having elapsed since he had taken the crown of Judah. &nbsp;2 Samuel 4:5. He was now "one of the great men of the earth." &nbsp;2 Samuel 7:9. He consolidated his power at home, took Jerusalem and made it his capital, removing thither the ark of God, &nbsp;2 Samuel 6:1-23, organized his army, &nbsp;1 Chronicles 11:1-47, and regulated the services of the sanctuary, 15:16, enlarged his harem, &nbsp;2 Samuel 3:2-5; &nbsp;2 Samuel 5:13-16, opened commercial intercourse with the king of Tyre, &nbsp;2 Samuel 5:11, and also extended his power abroad, subduing the Philistines, Syrians, Moabites, and Ammonites. His dominion was an empire, extending far as the large promise made originally to Abraham, and repeated again and again to the chosen people. &nbsp;Genesis 15:18-21; &nbsp;Exodus 23:31; &nbsp;Deuteronomy 11:24. He had lingered at Jerusalem, while Joab was besieging [[Rabbah]] of the children of Ammon. And then occurred those shameful deeds, the adultery with Bath-sheba, and the murder of Uriah, which at first, it seems, did not touch his conscience, but which, when charged home upon him by the prophet Nathan, humbled the guilty monarch in the dust. &nbsp;2 Samuel 11:1-27; &nbsp;2 Samuel 12:1-31. He repented deeply, see &nbsp;Psalms 51:1-19, which is ascribed to this period, and he obtained pardon by God's mercy. But he was not again the David of former days. The sword was never to depart from his house. &nbsp;2 Samuel 12:10. And it never did. There was the defilement of Tamar, and the murder of his first-born Amnon, &nbsp;2 Samuel 13:1-39; and then Absalom's unnatural rebellion and death, &nbsp;2 Samuel 15:1-37; &nbsp;2 Samuel 18:1-33; and Sheba's insurrection, &nbsp;2 Samuel 20:1-26; and the plague for the numbering of the people, &nbsp;2 Samuel 24:1-25; and Adonijah's seizure of the government, when the most long-tried counsellors of David deserted him, a movement that could be crushed only by the aged monarch's devolving his crown upon Solomon, &nbsp;1 Kings 1:1-53; with various other griefs. He transmitted a magnificent heritage to Solomon, to whom he left the carrying out of that purpose he had long before conceived, &nbsp;2 Samuel 7:1-29; &nbsp;1 Chronicles 28:1-21; &nbsp;1 Chronicles 29:1-30, of erecting a temple. David's character is clearly shown in the events of his life—whose strains of inspired song intertwine with all the devotional and joyful feelings of God's people in every age. The Psalms are a rich heritage to the church. Very many were from David's pen. And, though we cannot with precision point out all he wrote, or describe the times and circumstances under which those were penned that we know did come from him, yet we delight to couple particular compositions with various crises of David's life—as &nbsp;Psalms 42:1-11 with his flight across the Jordan in Absalom's rebellion; &nbsp;Psalms 24:1-10 with the bringing up of the ark to Jerusalem; &nbsp;Psalms 18:1-50 with David's deliverance from his enemies, and to see his emotions of praise, and hope, and repentance, and gratitude, and faith, at the wonderful dealings of God with him. Of the children of David many are mentioned in Scripture; and there were probably more; twenty-one sons are enumerated and one daughter. &nbsp;2 Samuel 3:2-5; &nbsp;2 Samuel 5:13-16; &nbsp;2 Samuel 12:1-31; &nbsp;2 Samuel 15:1-37; &nbsp;2 Samuel 24:1-25; &nbsp;1 Chronicles 3:1-9; &nbsp;1 Chronicles 14:3-7; &nbsp;2 Chronicles 11:18. </p>

<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 &nbsp;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. &nbsp;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 &nbsp;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 &nbsp;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 &nbsp; 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 &nbsp; 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. &nbsp;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 &nbsp;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. &nbsp;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," &nbsp; 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." &nbsp;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. &nbsp;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. &nbsp;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. &nbsp;Psalm 132 , and David's prayer in &nbsp;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. &nbsp;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. &nbsp;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. &nbsp; 2 Samuel 22; &nbsp;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. &nbsp;Isaiah 55:3 : cf. &nbsp;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. &nbsp;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. &nbsp;Luke 20:41-44 . In like manner He is called the root and the offspring of David, &nbsp;Revelation 22:16 : being God as well as man He could be both. He also has the key of David. &nbsp;Revelation 3:7; cf. &nbsp;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>

<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, &nbsp;1 Samuel 16:6-10, Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. &nbsp;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, &nbsp;1 Samuel 16:12, and generally he was remarkable for the grace of his figure and countenance ("fair of eyes," "comely," "goodly"), &nbsp;1 Samuel 16:12; &nbsp;1 Samuel 16:18; &nbsp;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. &nbsp;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, &nbsp;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. &nbsp;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. &nbsp;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, &nbsp;1 Samuel 16:21; &nbsp;1 Samuel 18:2, then, captain over a thousand, &nbsp;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. &nbsp;1 Samuel 21:13. </p> <p> His first retreat was the cave of Adullam. In this vicinity, he was joined by his whole family, &nbsp;1 Samuel 22:1, and by a motley crowd of debtors and discontented men, &nbsp;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, &nbsp;1 Samuel 23:6, his band of 400, at Adullam, soon increased to 600, &nbsp;1 Samuel 23:13, he is hunted by Saul from place to place like a partridge. &nbsp;1 Samuel 23:14; &nbsp;1 Samuel 23:22; &nbsp;1 Samuel 23:25-29; &nbsp;1 Samuel 24:1-22; &nbsp;1 Samuel 24:26. </p> <p> He marries Abigail and Ahinoam. &nbsp;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. &nbsp;2 Samuel 1:1-27. </p> <p> 3. '''David's reign.''' - As king of Judah at Hebron, 7 1/2 years. &nbsp;2 Samuel 2:1; &nbsp;2 Samuel 5:5. Here David was first formally anointed king. &nbsp;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. &nbsp;2 Samuel 3:30; &nbsp;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. &nbsp;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." &nbsp;2 Samuel 5:9; &nbsp;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. &nbsp;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, &nbsp;2 Samuel 8:1, the Moabites on the east, &nbsp;2 Samuel 8:2, by the exploits of Benaiah, &nbsp;2 Samuel 23:20, the Syrians on the northeast as far as the Euphrates, &nbsp;2 Samuel 8:3, the Edomites, &nbsp;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. &nbsp;2 Samuel 10:1-19; &nbsp;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, &nbsp;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." &nbsp;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. &nbsp;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. &nbsp;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, &nbsp;2 Samuel 24:1-9; &nbsp;1 Chronicles 21:1-7; &nbsp;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. &nbsp;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. &nbsp;2 Samuel 23:1-7. His last words to his successor are general exhortations to his duty. &nbsp;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." &nbsp;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>

<p> Selection as King When Saul failed to meet God's standards for kingship (1Samuel 15:23,&nbsp;1 Samuel 15:35; &nbsp;1 Samuel 16:1 ), God sent Samuel to anoint a replacement from among the sons of Jesse, who lived in Bethlehem (&nbsp;1 Samuel 16:1 ). God showed Samuel He had chosen the youngest who still tended sheep for his father (&nbsp;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 (&nbsp;1 Samuel 16:18 ). Saul grew to love David and made him armorbearer for the king (&nbsp;1 Samuel 16:21-22 ). </p> <p> At a later date the Philistines with the giant Goliath threatened Israel (&nbsp;1 Samuel 17:1 ). David returned home to tend his father's sheep (&nbsp;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 (&nbsp;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 (&nbsp;1 Samuel 18:1 ). David became a permanent part of Saul's court, not returning home (&nbsp;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 (&nbsp;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 (&nbsp;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 (&nbsp;1 Samuel 18:17-27 ). With the help of Michal and Jonathan, David escaped from Saul and made contact with Samuel, the prophet (&nbsp;1 Samuel 19:18 ). Jonathan and David made a vow of eternal friendship, and Jonathan risked his own life to protect David (&nbsp;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 (&nbsp;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 (&nbsp;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 (&nbsp;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 (&nbsp;1 Samuel 27:1 ). Despite the wishes of Achish, the other Philistine leaders would not let David join them in battle against Saul (&nbsp;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 (&nbsp;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 (&nbsp;2 Samuel 1:1 ). He moved to Hebron, where the citizens of Judah crowned him king (&nbsp;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 (&nbsp;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 (&nbsp;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 (&nbsp;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]] (&nbsp;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 (&nbsp;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 (&nbsp;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 (&nbsp;2 Samuel 18:19-33 ). David's kingdom was restored, but the hints of division between Judah and Israel remained (&nbsp;2 Samuel 19:40-43 ). David had to put down a northern revolt (&nbsp;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 (&nbsp;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 (&nbsp;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 (&nbsp;1 Kings 3:14; &nbsp;1 Kings 9:14; 1Kings 11:4,1Kings 11:6,1Kings 11:33,&nbsp;1 Kings 11:38; &nbsp;1 Kings 14:8; 1Kings 15:3,&nbsp;1 Kings 15:11; &nbsp;2 Kings 14:3; &nbsp;2 Kings 16:2; &nbsp;2 Kings 22:2 ). David was the “man of God” (&nbsp;2 Chronicles 8:14 ), and God was “the God of David thy father” (&nbsp;2 Kings 20:5 ). God's covenant with David was the deciding factor as God wrestled with David's disobedient successors on the throne (&nbsp;2 Chronicles 21:7 ). Even as Israel rebuilt the Temple, they followed “the ordinance of David king of Israel (&nbsp;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” (&nbsp;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” (&nbsp;Jeremiah 33:20-22 ). For further references, compare &nbsp;Jeremiah 33:15 , &nbsp;Jeremiah 33:17 , &nbsp;Jeremiah 33:25-26; &nbsp;Ezekiel 34:23-24; &nbsp;Ezekiel 37:24-25; &nbsp;Hosea 3:5; &nbsp;Amos 9:11; &nbsp;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 (&nbsp;Matthew 1:1 ) until His final coming (&nbsp;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 (&nbsp;Matthew 12:3 ); and David called Him, “Lord” (&nbsp;Luke 20:42-44 ). David thus took his place in the roll call of faith (&nbsp;Hebrews 11:32 ). This was “David the son of Jesse, a man after mine own heart, which shall fulfill all my will” (&nbsp;Acts 13:22 ). </p>

<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>

<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 (&nbsp;Amos 9:11), Hosea (&nbsp;Hosea 3:5), Isaiah (&nbsp;Isaiah 9:7; &nbsp;Isaiah 16:5; &nbsp;Isaiah 37:35), unite with the author of Kings (&nbsp;1 Kings 2:45; &nbsp;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 (&nbsp;Jeremiah 23:5 f., &nbsp;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 (&nbsp;Ezekiel 34:23 f., &nbsp;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 (&nbsp;Zechariah 12:7 to &nbsp;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]] (&nbsp;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 (&nbsp;Psalms 17:4). Jehovah Himself is Israel’s King for ever and ever (&nbsp;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 (&nbsp;Matthew 1:1, &nbsp;Mark 10:47, &nbsp;Luke 2:4, &nbsp;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’ (&nbsp;Matthew 21:15), both the rulers and the multitude looked upon the words as a distinct recognition of the Messiahship of Jesus. The [[Epistles]] (&nbsp;Romans 1:3, &nbsp;2 Timothy 2:8) and the Revelation (&nbsp;Revelation 5:5; &nbsp;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]] (&nbsp;Mark 2:25, cf. &nbsp;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 &nbsp;Psalms 110:1 to show that the Messiah would also be David’s Lord (&nbsp;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>

<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 &nbsp;1 Samuel 16:1 &nbsp; 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, &nbsp;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, &nbsp;Genesis 15:18 &nbsp; 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>

<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 &nbsp;Psalms 89:34-35; &nbsp;2 Timothy 2:8) </p>

<p> &nbsp;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>

<p> Da´vid. The word probably means beloved. 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 on 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' , 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> The life of David naturally divides itself into three portions:—I. The time which he lived under Saul. II. His reign over Judah in Hebron. III. His reign over all Israel. </p> <p> I. In the first period we may trace the origin of all his greatness. His 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 (;; see also ). 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 (I Samuel 21 and ), 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. At an early period he attracted the notice of Samuel; and if we are to arrange events according to their probable connection, we may believe that after David had been driven away from Saul and his life several times attempted, Samuel ventured on the solemn step of anointing him king. Whenever this took place, it must have produced on David a profound impression, and 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 . This, indeed, drew after it one most painful result, viz. the necessity of enduring the turbulence of his violent but able nephew Joab; nor could we expect that of a band of freebooters many should be like David. Again, during his outlawry David became acquainted in turn not only with all the wild country in the land, but with the strongholds of the enemy all round. By his residence among the Philistines he must have learned all their arts and weapons of war, in which it is reasonable to believe the Israelites previously inferior . With Nahash the Ammonite he was in intimate friendship to the king of Moab he entrusted the care of his parents from Achish of Gath he received the important present of the town of Ziklag . That Ziklag was a strong place may be inferred from; . The celebrity acquired in successful guerilla warfare, even in modern days, turns the eyes of whole nations on a chieftain; and in an age which regarded personal heroism as the first qualification of a general and of a king, to triumph over the persecutions of Saul gave David the fairest prospects of a kingdom. </p> <p> The account transmitted to us of David's dangers and escapes in the first period is too fragmentary to work up into a history: nevertheless, it seems to be divisible into two parts, differing in character. During the former he is a fugitive and outlaw in the land of Saul, hiding in caves, pitching in the wilderness, or occasionally with great risk entering walled cities : in the latter he abandons his native soil entirely, and lives among the Philistines as one of their chieftains . While a rover in the land of Judah, his position (to our eyes) is anything but honorable; being a focus to which 'all who were in distress, in debt, or discontented, gathered themselves' . Yet as the number of his followers became large (six hundred, we read, ), and David knew how to conciliate the neighboring sheep-masters by his urbanity and kind services, he gradually felt himself to be their protector and to have a right of maintenance and tribute for them. Hence he resents the refusal of Nabal to supply his demands, as a clear injustice; and, after David's anger has been turned away by the prudent policy of Abigail, in blessing her for saving him from slaying Nabal and every male of his family, the thought seems not to have entered his mind that the intention of such a massacre was more guilty than Nabal's refusal to pay him tribute . This whole narrative is characteristic and instructive. By his marriage with Abigail he afterwards probably became rich (for she seems to have been a widow at her own disposal), and on passing immediately after into the land of the Philistines, he was enabled to assume a more dignified place. Becoming possessed of the stronghold of Ziklag, he now appeared like a legitimate chieftain with fixed possessions, and no longer a mere vagabond and freebooter. This was accordingly a transition-state in which David was prepared for assuming the kingdom over Judah. In Ziklag he was joined, not, as before, by mere outcasts from Israelitish life, but by men of consideration and tried warriors , not only of the tribe of Judah, but from Gad, Manasseh, and even 'from Saul's brethren of Benjamin.' </p> <p> II. Immediately upon the death of Saul the tribe of Judah invited David to become their prince. </p> <p> His first step, after his election, was to fix on Hebron as the center of his administration—an ancient city, honorable by its association with the name of Abraham, and in the middle of his own tribe. He then strengthened himself by a marriage with Maacah, daughter of Talmai, king of Geshur 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, as we have already observed, 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. A quarrel between Abner and Ishbosheth decided the former to bring the kingdom over to David. 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. His demand was immediately complied with. 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 was 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. Anxious to purge himself of the guilt, he ordered a public wearing of sackcloth, and refused to touch food all the day. The feeble Ishbosheth, left alone, was unequal to the government, and shortly suffered the same fate of assassination. David, following the universal policy of sovereigns, and his own profound sense of the sacredness of royalty, took vengeance on the murderers, and buried Ishbosheth in Abner's tomb at Hebron. </p> <p> III. The death of Ishbosheth gave to David supremacy over all Israel. 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' . This is marked out as the era which determined the Philistines to hostility , and may confirm our idea, that their policy was to hinder Israel from becoming united under a single king. Two victories of David over them follow, both near the valley of Rephaim; and these were probably the first battles fought by David after becoming king of all Israel. </p> <p> Perceiving that Hebron was no longer a suitable capital, he resolved to fix his residence farther to the north. On the very border of the tribes of Judah and Benjamin lay the town of Jebus, which with its neighborhood was occupied by Jebusites, a remnant of the old [[Canaanitish]] nation so called. In spite of the great strength of the fort of Zion, it was captured, and the Jebusites were entirely expelled or subdued; after which David adopted the city as his new capital, greatly enlarged the fortifications, and gave or restored the name of Jerusalem [JERUSALEM]. After becoming master of Jerusalem, David made a league with Hiram, king of Tyre, who supplied him with skilful artificers to build a splendid palace at the new capital. That the mechanical arts should have been in a very low state among the Israelites, was to be expected; since, before the reign of Saul even smiths' forges were not allowed among them by the Philistines. Nothing, however could have been more profitable for the Phoenicians than the security of cultivation enjoyed by the Israelites in the reigns of David and Solomon. The trade between Tyre and Israel became at once extremely lucrative to both, and the league between the two states was quickly very intimate. </p> <p> Once settled in Jerusalem, David proceeded to increase the number of his wives, perhaps in part from the same political motive that actuates other Oriental monarchs, viz. in order to take hostages from the chieftains round in the least offensive mode. We know nothing further concerning his family relations, than the names of eleven sons born in Jerusalem , of whom four were children of Bathsheba , and therefore much younger than the elder sons. </p> <p> Jerusalem, now become the civil metropolis of the nation, was next to be made its religious center; and the king applied himself to elevate the priestly order, to swell the ranks of attending Levites and singers, and to bring the ark to Jerusalem. The bringing of the ark from Kirjath-jearim to Jerusalem established the line of high-priests in direct service before it; and from this time we may presume that the ceremonies of the great Day of [[Atonement]] began to be observed. </p> <p> When the ark entered Jerusalem in triumph, David put on a priest's ephod and danced before it. This proved the occasion of the rupture between him and his royal spouse, Michal . After this event, the king, contrasting his cedar palace with the curtains of the tabernacle, was desirous of building a temple for the ark; such a step, moreover, was likely to prevent any future change of its abode. The prophet Nathan, however, forbade it, on pious and intelligible grounds. </p> <p> David's further victories are narrated in the following order—Philistines, Moab, Zobah, Edom, Northern [[League]] stirred up by the Ammonites, Ammon. 1. The short notice concerning the Philistines just gives us to understand that this is the era of their decisive, though not final, subjugation. Their towns were despoiled of their wealth , and doubtless all their arms and munitions of war passed over into the service of the conqueror. 2. The Moabites were a pastoral people, whose general relations with Israel appear to have been peaceful. The slight notice of Saul's hostilities with them is the only breach recorded since the time of [[Eglon]] and Ehud. In the book of Ruth we see them as friendly neighbors, and much more recently David committed his parents to the care of the king of Moab. We know no cause, except David's strength, which now drew his arms upon them. A people long accustomed to peace, in conflict with a veteran army, was struck down at once, but the fierceness of his triumph may surprise us. Two-thirds of the population (if we rightly interpret the words, ) were put to the sword; the rest became tributary. 3. Who are meant by the Syrians of Zobah, is still a problem [ZOBAH]. We here follow the belief that it was a power of northern Syria, then aiming at extensive empire, which had not only defeated and humbled the king of Hamath, but had obtained homage beyond the Euphrates. The trans-Jordanic tribes in the time of Saul had founded a little empire for themselves by conquering their eastern neighbors, the Hagarenes: and, perhaps, occasionally overran the district on the side of the Euphrates, which Hadadezer, king of Zobah, considered as his own. His efforts 'to recover his border at the river Euphrates' first brought him into collision with David, perhaps by an attack which he made on the roaming Eastern tribes. David defeated not merely his army, but that of Damascus too, which came, too late, with succor; and put Israelite garrisons into the towns of the Damascenes. 4. Another victory, gained 'in the valley of salt,' ought, perhaps, to be read, as in , and in the superscription of Psalms 60, 'over the Edomites,' not 'over the Syrians.' 5. After David had become master of all Israel, of the Philistine towns, of Edom, and of Moab, while the Eastern tribes, having conquered the Hagarenes, threatened the Ammonites on the north, as did Moab on the south, the Ammonites were naturally alarmed, and called in the powers of Syria to their help against a foe who was growing dangerous even to them. The coalition against David is described as consisting of the Syrians of [[Bethrehob]] and of Maacah, of Zobah and of Tob. The last country appears to have been in the district of Trachonitis, the two first immediately on the north of Israel. In this war, we may believe that David enjoyed the important alliance of Toi, king of Hamath, who, having suffered from Hadadezer's hostility, courted the friendship of the Israelitish monarch . We are barely informed that one division of the Israelites under Abishai was posted against the Ammonites; a second under Joab met the confederates from the north, 30,000 strong, and prevented their junction with the Ammonites. In both places the enemy was repelled, though, it would seem, with no decisive result. A second campaign took place. The king of Zobah brought in an army of Mesopotamians, in addition to his former troops, and David found it necessary to make a levy of all Israel to meet the pressing danger. A pitched battle on a great scale was then fought at Helam—far beyond the limits of the twelve tribes—in which David was victorious. The Syrians henceforth left the Ammonites to their fate, and the petty chiefs who had been in allegiance to [[Hadadezer]] hastened to do homage to David. 6. Early in the next season Joab was sent to take vengeance on the Ammonites in their own home, by attacking their chief city, or Rabbah of Ammon. The natural strength of their border could not keep out veteran troops and an experienced leader; and though the siege of the city occupied many months (if, indeed, it was not prolonged into the next year), it was at last taken. It is characteristic of Oriental despotism, that Joab, when the city was nearly reduced, sent to invite David to command the final assault in person. David gathered a large force, easily captured the royal town, and despoiled it of all its wealth. His vengeance was as much more dreadful on the unfortunate inhabitants than formerly on the Moabites, as the danger in which the Ammonites had involved Israel had been more imminent . </p> <p> During the campaign against Rabbah of Ammon the painful and never-to-be-forgotten outrage of David against Bathsheba and her husband Uriah the Hittite took place. It is principally through this narrative that we know the tediousness of that siege; since the adultery with Bathsheba and the birth of at least one child took place during the course of it. </p> <p> The latter years of David's reign were afflicted by the inevitable results of polygamy and despotism, viz. the quarrels of the sons of different mothers, and their eagerness to seize the kingdom before their father's death. Of all his sons, Absalom had naturally the greatest pretensions, being, by his mother's side, grandson of Talmai, and king of Geshur; while through his personal beauty and winning manners he was high in popular favor. It is evident, moreover, that he was the darling son of his father. When his own sister [[Tamar]] had been dishonored by her half-brother Amnon, the eldest son of David, Absalom slew him in vengeance, but, in fear of his father, then fled to his grandfather at Geshur. Joab, discerning David's longings for his son, effected his return after three years; but the conflict in the king's mind is strikingly shown by his allowing Absalom to dwell two full years in Jerusalem before he would see his face. </p> <p> The insurrection of Absalom against the king was the next important event; in the course of which there was shown the general tendency of men to look favorably on young and untried princes, rather than on those whom they know for better and for worse. Absalom erected his royal standard at Hebron first, and was fully prepared to slay his father outright, which might probably have been done, if the energetic advice of Ahithophel had been followed. While they delayed, David escaped beyond the Jordan, and with all his troop met a most friendly reception, not only from Barzillai and Machir, wealthy chiefs of pastoral Gilead, but from Shobi, the son of the Ammonite king Nahash, whose power he had destroyed, and whose people he had hewed in pieces. We likewise learn on this occasion that the fortunes of David had been all along attended by 600 men of Gath, who now, under the command of [[Ittai]] the Gittite, crossed the Jordan with all their households, in spite of David's generous advice that they would return to their own country. [[Strengthened]] by the warlike eastern tribes, and surrounded by his experienced captains, the king no longer hesitated to meet Absalom in the field. A decisive victory was won at the wood of Ephraim, and Absalom was slain by Joab in the retreat. The old king was heart-stricken at this result, and, ignorant of his own weakness, superseded Joab in the command of the host by Amasa, Absalom's captain. Perhaps Joab on the former occasion, when he murdered Abner, had blinded the king by pleading revenge for the blood of Asahel; but no such pretence could here avail. The king was now probably brought to his determination, partly by his disgust at Joab, partly by his desire to give the insurgents confidence in his amnesty. If Amasa is the same as Amasai, David may likewise have retained a grateful remembrance of the cordial greeting with which he had led a strong band to his assistance at the critical period of his abode in Ziklag moreover, Amasa, equally with Joab, was David's nephew, their two mothers, Abigail and Zeruiah, being sisters to David by at least one parent (;; ). The unscrupulous Joab, however, was not so to be set aside. Before long, catching an opportunity, he assassinated his unsuspecting cousin with his own hand; and David, who had used the instrumentality of Joab to murder Uriah, did not dare to resent the deed. </p> <p> A quarrel which took place between the men of Judah and those of the other tribes in bringing the king back, had encouraged a Benjamite named Sheba to raise a new insurrection, which spread with wonderful rapidity. Amasa was collecting troops as David's general at the time when he was treacherously assassinated by his cousin, who then, with his usual energy, pursued Sheba, and blockaded him in [[Bethmaachah]] before he could collect his partisans. Sheba's head was cut off, and thrown over the wall; and so ended the new rising. Yet this was not the end of trouble; for the intestine war seems to have inspired the Philistines with the hope of throwing off the yoke. Four successive battles are recorded , in the first of which the aged David was nigh to being slain. His faithful officers kept him away from all future risks, and Philistia was once more, and finally, subdued. </p> <p> The last commotion recorded took place when David's end seemed nigh, and Adonijah, one of his elder sons, feared that the influence of Bathsheba might gain the kingdom for her own son Solomon. Adonijah's conspiracy was joined by Abiathar, one of the two chief priests, and by the redoubted Joab; upon which David took the decisive measure of raising Solomon at once to the throne. Of two young monarchs, the younger and the less known was easily preferred, when the sanction of the existing government was thrown into his scale; and the cause of Adonijah immediately fell to the ground. Amnesty was promised to the conspirators, yet it was not very faithfully observed [SOLOMON]. </p> <p> Numerous indications remain to us that, however eminently David was imbued with faith in Jehovah as the national God of Israel, and however he strove to unite all Israel in common worship, he still had no sympathy with the later spirit which repelled all foreigners from co-operation with Jews. In his early years necessity made him intimate with Philistines, Moabites, and Ammonites: policy led him into league with the Tyrians. He himself took in marriage a daughter of the king of Geshur: it is the less wonderful that we find Uriah the Hittite (2 Samuel 11), [[Gether]] the [[Ishmaelite]] , and others, married to Israelitish wives. The fidelity of Ittai the Gittite, and his six hundred men, has been already alluded to. It would appear, on the whole, that in tolerating foreigners Solomon did not go beyond the principles established by his father, though circumstances gave them a fuller development. </p> <p> No attempt seems to have been made in David's reign to maintain horses or chariots for military purposes. Even chieftains in battle, as Absalom on his fatal day, appear mounted only on mules. Yet horses were already used in state equipages, apparently as a symbol of royalty . That in the opening of Saul's reign the Philistines had deprived the Israelites of all the most formidable arms, is well known. It is probable that this may have led to a more careful practice of the sling and of the bow, especially among the southern tribes, who were more immediately pressed by the power of the Philistines. Such weapons cannot be kept out of the hands of the rustics, and must have been essential against wild beasts. But, from causes unknown, the Benjamites were peculiarly celebrated as archers and slingers (;;;; ), while the pastoral tribes beyond the Jordan were naturally able to escape all attempts of the Philistines to deprive them of shield, spear, and sword. Hence the Gadites, who came to David at Ziklag, are described as formidable and full-armed warriors, 'with faces like lions, and swift as mountain roes' . </p> <p> The standing army which Saul had begun to maintain was greatly enlarged by David. An account of this is given in 1 Chronicles 27; from which it would seem that 24,000 men were constantly maintained on service, though there was a relieving of guard every month. Hence, twelve times this number, or 288,000, were under a permanent military organization, with a general for each division in his month. Besides this host, the register proceeds to recount twelve princes over the tribes of Israel, who may perhaps be compared to the lord-lieutenants of English counties. </p> <p> The cabinet of David (if we may use a modern name) is thus given with reference to a time which preceded Absalom's revolt:—1, Jonathan, David's uncle, a counselor, wise man, and scribe; 2, Jehiel, son of Hachmoni, tutor (?) to the king's sons; 3, Ahithophel, the king's counselor; 4, Hushai, the king's companion; 5, after Ahithophel, Jehoiada, the son of Benaiah; 6, Abiathar the priest. It is added, 'and the general of the king's army was Joab.' </p> <p> Twelve royal bailiffs are recited as a part of David's establishment , having the following departments under their charge: 1, The treasures of gold, silver, etc.; 2, the magazines; 3, the tillage (wheat, etc.?); 4, the vineyards; 5, the wine-cellars; 6, the olive and sycamore trees; 7, the oil-cellars; 8, the herds in Sharon; 9, the herds in the valleys; 10, the camels; 11, the asses; 12, the flocks. The eminently prosperous state in which David left his kingdom to Solomon appears to prove that he was on the whole faithfully served, and that his own excellent intentions, patriotic spirit, and devout piety (measured, as it must be measured, by the standard of those ages), made his reign beneficial to his subjects. </p>