The narrative of 1 Sam. xx., which is the principal account of the matter, cannot originally have been preceded by xix. 11-24; in chap. xx. David appears to be still at court, and Jonathan is even unaware that he is in any danger, whereas the preceding verses represent him as already a fugitive. It may also be doubted whether the narrative of David’s escape from his own house by the aid of his wife Michal (xix. 11-17) has any close connexion with ver. 10, and does not rather belong to a later period.[1] David’s daring spirit might very well lead him to visit his wife even after his first flight. The danger of such an enterprise was diminished by the reluctance to violate the apartments of women and attack a sleeping foe, which appears also in Judges xvi. 2, and among the Arabs.[2]
According to chap. xx. David was still at court in his usual position when he became certain that the king was aiming at his life. He betook himself to Jonathan, who thought his suspicions groundless, but undertook to test them. A plan was arranged by which Jonathan should draw from the king an expression of his feelings, and a tremendous explosion revealed that Saul regarded David as the rival of his dynasty, and Jonathan as little better than a fellow-conspirator. After a final interview (xx. 40-42), which must be regarded as a later expansion, they parted and David fled. He sought the sanctuary at Nob, where he had been wont to consult the priestly oracle (xxii. 15), and here, concealing his disgrace by a fictitious story, he also obtained bread from the consecrated table and the sword of Goliath (chap. xxi. 1-9).[3] His hasty flight—without food and weapon—suggests that the narrative should follow upon xix. 17.
It was perhaps after this that David made a last attempt to find a place of refuge in the prophetic circle of Samuel at Ramah (xix. 18-24). The episode now stands in another connexion, where it is certainly out of place. It might, however, fit into the break that plainly exists in the Outlaw life. history at xxi. 10 after the affair at Nob. Deprived of the protection of religion as well as of justice, David tried his fortune among the Philistines at Gath. Recognized and suspected as a redoubtable foe, he made his escape by feigning madness, which in the East has inviolable privileges (xxi. 11-16).[4] The passage anticipates chap. xxvii., and it is hardly probable that the slayer of Goliath or of any other Philistine giant fled to the Philistines with their dead hero’s sword. He returned to the wilds of Judah, and was joined at Adullam[5] by his father’s house and by a small band of outlaws, of which he became the head. Placing his parents under the charge of the king of Moab, he took up the life of a guerilla captain, cultivating friendly relations with the townships of Judah (xxx. 26), which were glad to have on their frontiers a protector so valiant as David, even at the expense of the blackmail which he levied in return. A clear conception of his life at this time, and of the respect which he inspired by the discipline in which he held his men, and of the generosity which tempered his fiery nature, is given in chap. xxv. His force gradually swelled, and he was joined by the prophet Gad (note his message xxii. 5) and by the priest Abiathar, the only survivor of a terrible massacre by which Saul took revenge for the favours which David had received at the sanctuary of Nob. He was even able to strike at the Philistines, and to rescue Kěīlah (south of Adullam and to the east of Beit Jibrīn) from their attack (xxiii. 1-13). Forced to flee by the treachery of the very men whom he had succoured, he lived for a time in constant fear of being captured by Saul, and at length took refuge with Achish king of Gath and established himself in Ziklag. Popular tradition, as though unwilling to let David escape from Saul, told of that king’s continual pursuit of the outlaw, of the attempt of the men of Ziph (S.E. of Hebron) to betray him, of David’s magnanimity displayed on two occasions, and of Jonathan’s visit to console his bosom friend (xxiv.-xxvi.).[6] The situation was one which lent itself to the imagination.
The site of Ziklag is unknown. It hardly lay near Gath (probably Tell es-Sāfi, 12 m. E. of Ashdod), but rather to the south of Judah (Josh. xix. 5). Here he occupied himself in chastening the Amalekites and other robber tribes who made raids on Judah and the Philistines without distinction (xxvii.). The details of the text are obscure, and seem to imply that David systematically attacked populations friendly to Achish whilst pretending that he had been making forays against Judah. If this were an attempt to steer a middle course his true actions could not have been kept secret long, and as it is implied that the Philistines subsequently acquiesced in David’s sovereignty in Hebron, it is not easy to see what interest they had in embroiling him with the men of Judah. At length, in the second year, he was called to join his master in a great campaign against Saul. The Philistines for once directed their forces towards the plain of Jezreel (Esdraelon) in the north; and Saul, forsaken by Yahweh, already gave himself up for lost. David accompanied the army as a matter of course. But his presence was not observed until they reached their destination, when the jealousy of the Philistines overrode his protestations of fidelity and he was ordered to return. He reached Ziklag only to find the town pillaged by the Amalekites. Pursuing the foes, he inflicted upon them a signal chastisement and took a great booty, part of which he spent in politic gifts to the leading men of the towns in the south country.[7]
Meantime Saul had fallen in battle, and northern Israel was in a state of chaos. The Philistines took possession of the fertile lowlands of Jezreel and the Jordan, and the shattered forces of Israel were slowly rallied by Abner in the remote city of Mahanaim in Gilead, under the nominal sovereignty of Saul’s son Ishbaal. David now took the first great step to the throne. He was no longer an outlaw with a band of wandering companions, but a petty chieftain, head of a small colony of men, allied with families of Caleb and Jezreel (in Judah), and on friendly footing King at Hebron.with the sheikhs south of Hebron. In response to an oracle he was bidden to move northwards to Judah and successfully occupied it with Hebron as his capital. Here he was anointed king, the first ruler of the southern kingdom. If the chronological notice may be trusted, he was then thirty years of age, and he reigned there for seven and a half years (2. Sam. ii. 1-4a, 11, v. 4 sq.). The noble elegy on the death of Saul and Jonathan, quoted from the Book of Jashar (2 Sam. i.), is marked by the absence both of religious feeling and of allusions to his earlier experiences with Saul which David might have been expected to make. It was deemed only natural that he should sympathize deeply with the disasters of the northern kingdom. His vengeance on the Amalekite who slew Saul—the account is a doublet of 1 Sam. xxxi.—is consistent with his generous treatment of his late adversary in his outlaw life, and with this agrees his embassy of thanks to the men of Jabesh-Gilead for their chivalrous rescue of the bodies of the fallen heroes (2 Sam. ii. 4b-7). The embassy threw out a hint,—their lord was dead and David himself had been anointed king over Judah; but the relation between Jabesh-Gilead and Saul had been a close one, and it was not to be expected that its eyes would be turned upon the king of Judah when Saul’s son was installed at the not distant Mahanaim.
- ↑ The close of ver. 10 in the Hebrew is corrupt, and the words “(and it came to pass) that night” seem to belong to the next verse (so the Greek). H. P. Smith suggests that the passage originally followed upon xviii. 27.
- ↑ Wellhausen cites a closely parallel case from Sprenger’s Leben Muhammad, vol. ii. p. 543.
- ↑ On the meaning of this difficult passage, see the discussions by W. R. Smith, Religion of the Semites(2), p. 455 sqq., and Schwally Semit. Kriegsalterthümer, p. 60 sqq.
- ↑ Interesting parallels in Barhebraeus Chron., ed. Brun and Kirsch, p. 222, and Ewald, Hist. Israel, iii. p. 84.
- ↑ The cave of Adullam has been traditionally placed (since the 12th century) at Khareitūn, two hours’ journey south of Bethlehem. But the town of Adullam, which has not been identified with any certainty, lay in the low country of Judah (Josh. xv. 35). The “cave” is also spoken of as a “hold” or fortress, and this is everywhere the true reading. The name has been identified with ʽĪd–el-mā (or -miyē) about 12 m. S.W. of Bethlehem.
- ↑ According to a late Rabbinical story, David, like Bruce of Scotland, was once saved by a spider which spun its web over the cave wherein he was concealed.
- ↑ The law of the distribution of booty after war enacted by David (xxx. 24 sqq.) is given as a Mosaic precedent in the post-exilic priestly legislation (Num. xxxi. 27). On the importance of this explicit statement, see W. R. Smith, Old Test. in Jewish Church(2), 386 sq.
