The Kings of Israel – 3 / David – 1

David (c. 1009/1001–969 BCE)

 With David’s reign, we begin to see Israel emerge as a national entity. The loose confederation of tribes has been transformed into a strong chiefdom. Israel’s political existence is confirmed by its king, its army, its royal cabinet, its extended territory and its relations with neighboring countries. Even historians like Mario Liverani  and J. Alberto Soggin,  who hesitate to say anything about the early history of Israel, agree that from about 1000 BCE “the History of Israel leaves the realm of pre-history, of cultic and popular traditions, and enters the arena of history proper.”

This does not mean, however, that everything is clear and that no historical questions remain. Indeed, a few scholars have recently gone so far as to deny that David really founded the kingdom of Jerusalem as a political power.  According to Ernst A. Knauf, “Archaeologically speaking there are no indications of statehood being achieved before the ninth century BCE in Israel and the eighth century BCE in Judah.”  Although it may be true that Israel was more of a powerful chiefdom than a well-administered state or a centralized empire, it is wrong to deny the historicity of David’s kingdom as some sort of political power. The methodological weakness of this extreme position is highlighted by two monumental ninth-century BCE inscriptions written by enemies of Israel—Mesha of Moab  and Hazael of Damascus —who designate the kingdom of Judah as Be(y)t Dawid, “the House of David,” probably the official diplomatic name for David’s dynasty in this period.

A Model King – The Bible tells the story of David’s reign in detail (1 Samuel 16 to 1 Kings 2:11), reflecting its importance as well as its length. David “reigned over Israel for forty years, seven and a half in Hebron and thirty-three in Jerusalem” (c. 1009/1001–969 BCE). His long reign was later regarded as Israel’s “golden age”; David himself was seen as the model king.

David’s later glorification may seem paradoxical in light of the fact that he was a Bethlehemite, from the tribe of Judah, and not from any of the original, northern tribes (Ephraim, Manasseh and Benjamin). Furthermore, David was one of Saul’s adversaries, who had been banned because he was considered the personal enemy of the first Israelite king. Moreover, at the time of Saul’s death, David was serving as a mercenary in the army of the Philistines, Israel’s bitter enemy.

According to 1 Samuel 16:1–13, David was the youngest son of Jesse. The prophet-priest Samuel “anointed him in the midst of his brothers; and the Spirit of the Lord came mightily upon David from that day forward.”

The Bible offers two accounts of how David became part of Saul’s household. In the first, Saul takes David into his service as his “armor-bearer” (1 Samuel 16:14–23). In the second version, David, having killed the Philistine champion Goliath in single combat (1 Samuel 17), is officially presented to Saul as a hero. The biblical account of David’s rise to power may well represent an amalgamation of different traditions concerning the early relationship between David and Saul.

In any event, with the support of his friend Jonathan (Saul’s son), David was “made … a commander of a thousand; and David marched out and came in, leading the army. David had success in all his undertakings; for the Lord was with him” (1 Samuel 18:13–14).

This happy situation did not last. David was soon accused of conspiring against Saul (1 Samuel 22:8). David decided it would be prudent to flee to the hill country:

David departed from there and escaped to the cave of Adullam; and when his brothers and all his father’s house heard it, they went down there to him. And every one who was in distress, and every one who was in debt, and every one who was discontented gathered to him; and he became captain over them. And there were with him about four hundred men. (1 Samuel 22:1–2)

Among them were Abiathar (the son of Ahimelech the son of Ahitub the priest of Nob, descendant of Eli the chief priest at Shiloh) and the prophet Gad (1 Samuel 22:5, 20). That these religious personalities joined David suggests the importance of Yahwism among David’s partisans.

After some time hiding in various locations throughout Judah as Saul pursued him, David sought refuge in Philistine territory:

So David … and the six hundred men who were with him [escaped to the land of the Philistines] to Achish son of Maoch, king of Gath. And David dwelt with Achish in Gath, he and his men, every man with his household and David with his two wives. (1 Samuel 27:2–3)

After a while “Achish gave him [David] Ziklag” (1 Samuel 27:6).  During this period, David attempted to maintain good relations with the leaders of the territory of Judah by fighting Judah’s enemy, the Amalekites (1 Samuel 27:8, 30:1–31). His efforts proved fruitful. After Saul’s death at the battle of Mt. Gilboa,

David went [to Hebron in the territory of Judah] and his two wives also, Ahinoam of Jezreel, and Abigail the widow of Nabal of Carmel. And David brought up his men who were with him, every one with his household; and they dwelt in the towns of Hebron. And the men of Judah came, and there they anointed David king over the house of Judah. (2 Samuel 2:2–4)

This does not seem to have provoked the Philistines, who, at first, were apparently pleased that one of their vassals controlled the territory of Judah. The same was not true, however, of Saul’s descendants:

Now Abner the son of Ner, commander of Saul’s army, had taken Ishbosheth the son of Saul, and brought him over to Mahanaim;42  and he made him king over Gilead and the Ashurites and Jezreel and Ephraim and Benjamin and all Israel. Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel; and he reigned two years. (2 Samuel 2:8–10)