The Expositor's Bible: The First Book of Kings. Farrar Frederic WilliamЧитать онлайн книгу.
and of which poor lame Mephibosheth was the only scion left, after David had impaled Saul's seven sons and grandsons in human sacrifice at the demand of the Gibeonites. Abishai, indignant at Shimei's conduct, had said, "Why should this dead dog curse my lord the king?" and had offered, then and there, to cross the valley and take his head. But David rebuked his generous wrath, and when Shimei came out to meet him on his return with expressions of penitence, David not only promised but swore that he should not die. No further danger surely could be anticipated from the ruined and humiliated House of Saul; yet David bade Solomon to find some excuse for putting Shimei to death.
How are we to deal with sins which are recorded of God's olden saints on the sacred page, and recorded without a word of blame?
Clearly we must avoid two errors – the one of injustice, the other of dishonesty.
1. On the one hand, as we have said, we must not judge Abraham, or Jacob, or Gideon, or Jael, or David, as though they were nineteenth-century Christians. Christ Himself taught us that some things inherently undesirable were yet permitted in old days because of the hardness of men's hearts; and that the moral standards of the days of ignorance were tolerated in all their imperfection until men were able to judge of their own deeds in a purer light. "The times of ignorance God overlooked," says St. Paul, "but now He commandeth men that they should all everywhere repent."114 "Ye have heard that it was said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies," said our Lord.115 When Bayle and Tindal and many others declaim against "the immorality of the Bible" they are unfair in a high degree. They pass judgment on men who had been trained from infancy in opinions and customs wholly unlike our own, and whose conscience would not be wounded by many things which we have been rightly taught to regard as evil. They apply the enlightenment of two millenniums of Christianity to criticise the more rudimentary conditions of life a millennium before Christ. The wild justice inflicted by an avenger of blood, the rude atrocity of the lex talionis, are rightly abhorrent to us in days of civilisation and settled law: they were the only available means of restraining crime in unsettled times and half-civilised communities. In his final injunctions about his enemies, whom he might have dreaded as enemies too formidable for his son to keep in subjection, David may have followed the view of his day that his former condonations had only been co-extensive with his own life, and that the claims of justice ought to be satisfied.116
2. But while we admit every palliation, and endeavour to judge justly, we must not fall into the conventionality of representing David's unforgiving severity as otherwise than reprehensible in itself. Attempts to gloss over moral wrong-doing, to represent it as blameless, to invent supposed Divine sanctions and intuitions in defence of it, can but weaken the eternal claims of the law of righteousness. The rule of right is inflexible: it is not a leaden rule which can be twisted into any shape we like. A crime is none the less a crime though a saint commits it; and imperfect conceptions of the high claims of the moral law, as Christ expounded its Divine significance, do not cease to be imperfect though they may be sometimes recorded without comment on the page of Scripture. No religious opinion can be more fatal to true religion than that wrong can, under any circumstances, become right, or that we may do evil that good may come. Because an act is relatively pardonable, it does not follow that it is not absolutely wrong. If it be dangerous to judge the essential morality of any earlier passage of Scripture by the ultimate laws which Scripture itself has taught us, it is infinitely more dangerous, and essentially Jesuitical, to explain away misdeeds as though, under any circumstances, they could be pleasing to God or worthy of a saint. The total omission of David's injunctions and of the sanguinary episodes of their fulfilment by the author of the Books of Chronicles, indicates that, in later days, they were thought derogatory to the pure fame both of the warrior-king and of his peaceful son.
David slept with his fathers, and passed before that bar where all is judged of truly. His life is an April day, half sunshine and half gloom. His sins were great, but his penitence was deep, lifelong, and sincere. He gave occasion for the enemies of God to blaspheme, but he also taught all who love God to praise and pray. If his record contains some dark passages, and his character shows many inconsistencies, we can never forget his courage, his flashes of nobleness, his intense spirituality whenever he was true to his better self. His name is a beacon-light of warning against the glamour and strength of evil passions. But he showed us also what repentance can do, and we are sure that his sins were forgiven him because he turned away from his wickedness. "The sacrifices of God are a troubled spirit: a broken and a contrite heart, O God, Thou wilt not despise." "I go the way of all the earth," said David. "In life," says Calmet, "each one has his particular route: one applies to one thing, another to another. But in the way to death they are all re-united. They go to the tomb by one path."117
David was buried in his own city – the stronghold of Zion; and his sepulchre – on the south part of Ophel, near the pool of Siloam – was still pointed out a thousand years later in the days of Christ.118 As a poet who had given to the people splendid specimens of lyric songs; as a warrior who had inspired their youth with dauntless courage; as a king who had made Israel a united nation with an impregnable capital, and had uplifted it from insignificance into importance; as the man in whose family the distinctive Messianic hopes of the Hebrews were centred, he must remain to the end of time the most remarkable and interesting figure in the long annals of the Old Dispensation.
CHAPTER XI.
AVENGING JUSTICE
"The wrath of a king is as messengers of death." – Prov. xvi. 14.
The reign of Solomon began with a threefold deed of blood. An Eastern king, surrounded by the many princes of a polygamous family, and liable to endless jealousies and plots, is always in a condition of unstable equilibrium; the death of a rival is regarded as his only safe imprisonment.119 On the other hand, it must be remembered that Solomon allowed his other brethren and kinsmen to live; and, in point of fact, his younger brother Nathan became the ancestor of the Divine Messiah of his race.120
It was the restless ambition of Adonijah which again brought down an avalanche of ruin. He and his adherents were necessarily under the cold shadow of royal disfavour, and they must have known that they had sinned too deeply to be forgiven. They felt the position intolerable. "In the light of the king's countenance is life, and his favour is as a cloud of the latter rain"; but Adonijah, in the prime of strength and the heyday of passion, beautiful and strong, and once the favourite of his father, could not forget the banquet at which all the princes and nobles and soldiers had shouted, "Long live King Adonijah!" That the royalty of one delirious day should be succeeded by the dull and suspected obscurity of dreary years was more than he could endure, if, by any possible subtlety or force, he could avert a doom so unlike his former golden dreams. Was not Solomon at least ten or fifteen years younger than himself? Was not his seat on the throne of his kingdom still insecure? Were not his own followers powerful and numerous?
Perhaps one of those followers – the experienced Joab, or Jonathan, son of Abiathar – whispered to him that he need not yet acquiesce in the ruin of his hopes, and suggested a subtle method of strengthening his cause, and keeping his claim before the eyes of the people.
Every one knew that Abishag, the fair damsel of Shunem, the ideal of Hebrew maidenhood, was the loveliest virgin who could be found throughout all the land of Israel. Had she been in the strict sense David's wife or concubine, it would have been regarded as a deadly contravention of the Mosaic law that she should be wedded to one of her stepsons. But as she had only been David's nurse, what could be more suitable than that so bright a maiden should be united to the handsome prince?
It was understood in all Eastern monarchies that the harem of a predecessor belonged to the succeeding sovereign. The first thing that a rival or a usurper aimed at was to win the prestige of possessing the wives of the royal house. Nathan reminds David that the Lord had given his master's wives into his bosom.
Acts xvii. 30.
Matt. v. 43, 44.
There is something analogous to protection
Comp. Josh. xxiii. 14; Keil,
Acts ii. 29. Josephus says that both Hyrcanus and Herod opened it to find the treasures which legend asserted to have been buried there (
These events – like almost everything derogatory to David and Solomon – are omitted by the chronicler.
Luke iii. 31. Salathiel, son of Neri (Luke iii. 27), of Nathan's house, was probably adopted by Jeconiah, who was childless; or if he had a son Assir (captive), the son had died. 1 Chron. iii. 17; Isa. xxii. 3.