CAVE OF ADULLAM.
It was whilst hiding here with his wild and outlawed followers that the touching incident occurred of his longing for the “water of the well of Bethlehem, that is at the gate.”[[79]] The worn and weary fugitive who compares himself to “a partridge hunted upon the mountains,”[[80]] goes back to the peaceful happy days of his shepherd life. He remembers the time when, leading his flocks homeward in the evening after a day of sultry heat on the mountain-side, he had quenched his thirst at the familiar well, just as we had seen the shepherds doing on the same spot. Were ever days so happy! Was ever water so sweet! The “three mighty ones,” eager to gratify the faintest wish of their beloved chief, break through the beleaguering host of the Philistines, draw the water from the well, and return. The hero, reproaching himself for his selfish wish, that had “put in jeopardy the lives of these men,” refuses to drink thereof, and pours it out for “a drink-offering to the Lord.”
Only once again does the name of Bethlehem occur in Old Testament history. The reference, though slight and incidental, has an important bearing on the site of the Nativity. When David was flying from his rebellious son Absalom into the region beyond the Jordan, amongst those who showed kindness to the “dim discrowned king” was Barzillai the Gileadite.[[81]] When the rebellion had been crushed, and the king was about to return to his own land, Barzillai accompanied him across the Jordan. The grateful monarch invited the old man to go up with him to Jerusalem as his guest. Barzillai declined the honour, pleading his advanced age, his growing weakness, his failing sight, saying, “How long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old: and can I discern between good and evil? Can thy servant taste what I eat or what I drink? Can I hear any more the voice of singing men and singing women? Wherefore then should thy servant be yet a burden unto my lord the king? Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward? Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother.”
BETHLEHEM FROM THE SHEPHERDS’ FIELD.
But the honour which he declines for himself he solicits on behalf of his son Chimham, who accompanied David on his return to Jerusalem.[[82]] Chimham seems to have been treated with peculiar favour, and adopted into the family of the king; for David, on his death-bed, specially commended him to the care of Solomon, and requested that he be of “those that eat at his table.”[[83]] We find further that he came into possession of property in or near Bethlehem,[[84]] which he transmitted to his descendants, for in the prophecies of Jeremiah “the habitation of Chimham which is by Bethlehem” is spoken of as a place familiarly known. That this formed part of the patrimony of David, given to him as an adopted son, is highly probable, for in no other way can we understand a Gileadite permanently owning land at Bethlehem.
INTERIOR OF KHAN.
But the word, translated “house” in Jeremiah, where the Jews assembled on their way down into Egypt, means a khan or caravanserai. Elsewhere, it is translated “inn.” What then are we to understand by the khan of Chimham? It is, and always has been, the custom throughout the East for places to be provided for travellers—one in each village—where they might halt for the night. They are generally at distances of six or seven miles, so as to allow of an easy day’s march from one to another. Bethlehem thus formed the first stage from Jerusalem, on the way to Egypt. The duty and honour of providing and maintaining these khans devolved upon the sheikh or head man of the village, who was empowered to levy a tax upon the villagers for their support. Sometimes only a space of ground was staked out and fenced with thorns, so as to furnish protection against thieves and wild beasts. But often a wealthy sheikh would erect a substantial edifice, either defraying the cost himself or seeking aid in the work from the inhabitants. It seems almost certain, therefore, that Chimham either became Sheikh of Bethlehem, or else that, out of gratitude to his benefactor, he built a khan on a portion of the land he received from the king. Of these, the former is the more probable, and more in accordance with the custom of the country. One thing, however, seems clear, that long after the time of David, “the inn” at Bethlehem was well known as the khan of Chimham, and that it stood on land which had descended by inheritance from Boaz to Jesse, to David, and to David’s adopted son.[[85]] Here was to be fulfilled the prophecy of Micah, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”[[86]]