Important as this picked body was at all times to David, it could not possibly suffice for his great campaigns. David recognised that for wars such as he had to conduct, a permanent and reliable military organisation was necessary for Israel, even in time of peace, so that even then Israel’s troops might be under surveillance and no tribe be able to evade its duty in the moment of war. The census of the people undertaken by David’s chief captain, Joab, served this object. It was to secure the supervision of those capable of bearing arms in Israel, and to afford a groundwork for that organisation. Joab spent three-quarters of a year on the way; he extended his journey to Kadesh on the Orontes, the capital of the once mighty Hittite empire, which, consequently, if the statement is correct, had also been subdued by David. Soon after this numbering, a destructive pestilence fell upon Israel. In this David recognised Jehovah’s avenging hand. We have other reasons to assume that David’s remodelling of the army was not the cause of his success in the struggle with the neighbouring peoples. It appears only to have been taken in hand as a result of the information here collected, and as a measure which might be of value at a subsequent period.
The close of David’s history, so far as it is not dominated by the well-known occurrences in his own family, might be said to be comprised in two episodes, which concern his relations to the few surviving members of the family of his predecessor, Saul. They probably belong to the time before David’s foreign wars, but stand in our narrative in no historical sequence, so that it is difficult to define their date exactly. The second of them is to be judged from the first.
According to this, David, doubtless some time after the whole of Saul’s kingdom has fallen to him, and he had firmly established himself in Zion, felt constrained to exercise some grace towards the surviving posterity of Saul, in memory of the friendship which had united him to Saul’s son, Jonathan. On inquiry it appeared that a son of Jonathan’s, named Meribaal (or Mephibosheth) was still alive. He was lame from a child, and lived, as it seems, in profound seclusion—probably from fear of David’s vengeance—in Lodebar. David had Meribaal brought before him, and presented him with his grandfather’s possessions. It would seem, therefore, that for a time this had been assumed by David. He was, however, to take up his abode at Jerusalem, and Saul’s servant, Ziba, was to cultivate the estate in Gibeah. David here joins magnanimity and policy. He magnanimously pardons Meribaal, who might regard his life as forfeited, and also makes him royal gifts. But he also does not omit to separate the prince from his family and Saul’s royal seat, and to keep him under his own eyes in Jerusalem. He, as well as the nobles of Benjamin, were to be removed from everything which might remind them of the ancient claims of Saul.
If David here exercised magnanimity in a manner which no one could have expected of him, it is not probable that, in another instance of which we are apprised he was influenced by a desire to exterminate the house of Saul. The town of Gibeon, which an ancient compact had secured in its Canaanitish integrity, had suffered violence from Saul “in his zeal for Israel.” It is to be presumed that he made an attack on Gibeon, and executed a sanguinary punishment on a part of the Canaanite population. For this breach of faith, the guilt of blood lay on Saul and on Israel and must be expiated. Once in David’s time, some time after the above described event, the land had been scourged for three years with drought and famine. David questioned Jehovah concerning it, and its cause is named as the blood-guiltiness weighing on the house of Saul, and therefore—for the king represents the people—on Israel. The citizens of the injured Gibeon were to decide on the atonement. They demanded blood for blood; seven male descendants of Saul were delivered to the Gibeonites and by them “hanged up before Jehovah.” They were Saul’s two sons by his concubine Rizpah, who had once caused the breach between Abner and Eshbaal (Ishbosheth), besides Saul’s five grandsons from the marriage of Merab (the correct reading instead of Michal, lxx. Luc. Pesh.) with Adriel the son of Barzillai of Abel-meholah. Jonathan’s son, Meribaal, was spared for the sake of David’s bond of brotherhood with Jonathan. In her profound mother-love Rizpah kept watch by her slaughtered sons, scaring wild beasts and birds of prey from the corpses, till at last rain fell as a token that Jehovah’s anger was appeased. The bodies could now be buried. David collected their bones and had them deposited in the hereditary sepulchre of Kish at Gibeah. Saul’s house fell, but scarcely with David’s consent—a sacrifice to the religious belief of the time.
DAVID AND ABSALOM
[ca. 990-970 B.C.]
David had gloriously overcome the foes of Israel, but he had not attained to winning the mastery over his own unruly passions. The same man who could guide his people step by step with strength and dexterity, did not possess enough firmness of will to train his own sons. The bitter fruit could not fail to appear. Our records tell the story, with a plain objectivity, with an unsparing impartiality, and from a high moral standpoint that it would be hard to parallel.
Gate of Joppa, Jerusalem
Whilst Joab is with the army before Rabbath-Ammon, David transgresses with the wife of a captain who has gone to the war. In order to escape the responsibility for the consequences which do not fail to follow, David had Uriah, the husband, sent home with a message concerning the state of the war. But, ostensibly from a feeling of soldierly duty, although he probably knew what had happened, he refuses to visit his wife and hastens back to the army. Only one means now remains to hide the king’s fault. David gives Uriah a letter to Joab which disposes of the troublesome accuser. Joab must place him at a dangerous place in the battle and leave him to his fate. The plan succeeds; Uriah’s wife Bathsheba duly bewailed her spouse and then became the wife of her seducer.