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CHAPTER 1 : Jewish view of the history of David — Amnon’s crime —
Absalom’s vengeance — flight of Absalom — the wise woman of Tekoah
— Absalom returns to Jerusalem — his conspiracy — David’s flight. (2
SAMUEL 13-16)
IN studying the history of the Old Testament, every thoughtful Christian must feel that
a special interest attaches to the views and interpretations of the ancient Synagogue.
Too often they are exaggerated, carnal, and even contrary to the real meaning of Holy
Scripture. But, on the other hand, there are subjects on which we may profitably learn
from Jewish teaching. Among them are some of the opinions expressed by the Rabbis
on the history and character of David. A brief review of these may be helpful, and
serve both as retrospect of the past, and as preparation for the study of the closing years
of his reign.
Considering the important part which David sustains in the history of Israel, the views
expressed by the ancient Synagogue are, on the whole, remarkably free from undue
partiality. But beyond this there is a shrewd discernment of real under apparent
motives, and a keen appreciation of the moral bearing of actions. The bright side of
David's character is dwelt upon his true humility,^2 the affectionateness of his
disposition, the faithfulness of his friendship, and, above all, his earnest heart-piety,
which distinguished him not only from the monarchs of heathen nations, but from all
his contemporaries, and made him for all time one of the heroes of faith.
On the other hand, his failings and sins are noted, and traced to self-indulgence, to
rashness in arriving at conclusions, to suspiciousness in listening to every breath of
slander, and even to a tendency to revengefulness, - all, we may observe, truly Oriental
failings, the undisguised account of which is, of course, evidential of the truthfulness
of the narrative. But what the Rabbis lay special stress upon is, that, while David kept
indwelling sin in check, he failed in the full subdual, or rather in the moral renovation,
of the heart. This led to his final and terrible sin. Of course, the Rabbis take a defective
view of the case, since it would be more correct to reverse their statement. Nor should
we omit to notice their conception of the higher aspects of his history. The typical
bearing of his life is not lost sight of, and in every phase of it they point forward to
"David's better Son." They also delight in marking throughout the overruling guidance
of God, how the early training and history of David were intended to fit him for his
calling; how, in Divine Providence, his failings and sins were, so to speak, ever
reflected in their punishment, as, for example, his rashness in dividing the inheritance
of Mephibosheth with his unworthy servant in the similar loss sustained by Rehoboam,
David's grandson; how his life is full of deeper lessons; and how in the fifteenth Psalm
he embodies in brief summary the whole spiritual outcome of the Law (this is noticed
in Maccabees 24 a).
(^)