The heart of David, the psalmist-king

Front matter

Oluip. Copyriuiii ^^).

UNITED STATES OF AMERICA.

being certain Bible chronicles set in order to compass the life and to show the love and zeal of the crowned shepherd of Israel, and written with dutiful imagination in the fuller manner of discourse by

Preface

My heart is inditing a good matter: I speak of the things which I have made touching the King.— Psalm xlv: i.

As will be inferred from the title, this book is based upon sentiments that g-lorify the life of the great poet of sacred songf. It may happily give new appreciation of his character, not only to pious readers but to all interested in strength, bravery, chivalry, romance, talent, zeal and a love of the beautiful and ideal, turning even unstudied criticism to a higher comprehension of his nature.

The ascent of David from the station of a poor shepherd boy, the youngest son of a large family in a small Judean village, to the throne of Israel was due to the possession of an extraordinary combination of high qualities.

Physically he was "ruddy and withal of a beautiful countenance and goodly to look to," of great strength, endurance and activity, very dexterous in the use of weapons and musical instruments and of rare and persuasive voice in speech and song. Mentally he developed high ability as a leader in war, a civil ruler, a law maker, a naturalist, a poet, a philosopher and a theologian, and he was renowned for courage, firmness, energy, hope, faith, long suffering and other qualities that command success and authority.

6 PREFACE

But physical powers may be perilous if undirected by mind. The union of the two are dang-erous to mankind if unguided by right purposes, and, as all biography proves, these have their highest inspiration from belief, obedience and love regarding a supreme force controlling the universe, however it be named or conceived by humanity. Strength and address of body are but the roots, mental qualities are but the branches and foliage, of a manhood which can only be complete in the blossoms of true sentiment and the fruits of a righteous and lofty spirit. It was this completion of David's nature that perfected his greatness in all things. His activity of body and energy of mind culminated in zeal of soul. His magnanimity in triumph, his lack of arrogance and false pride, his hatred of baseness in friend or foe, his sympathy for the worthy in distress, his generosity, his unfailing gratitude to his helpers in need, and his respect for all in authority are but the lesser evidences of his higher character. He had not merely a lofty appreciation of beauty, fitness, righteousness and spirituality, but an earnest love for them in all things.

Thus David's Heart controlled his thoughts and actions, and it is the general loveliness, sincerity, uprightness and purity of its impulses that most distinguishes his career. That which weak or ill-developed men cannot or will not confess, which reserved men hold to in silence or which excitable ones declaim without consistency, was not merely his attribute as a lover or poet, but was his living glory and as normal a part of his being as his vigor of frame and energy of mind. And it is the warmth, impetuosity and exaltation of feeling he evinced that most endears him, as it does all true genius, to the hearts of men. His heart and its emotions are.

PREFACE 7

indeed, constantly referred to in the Psalms and glorify their lang:uag;e throughout, so that we hardly need his open declarations: "I commune with mine own heart"; "With my whole heart have I sought Thee"; "I will praise the Lord with my whole heart"; "My heart trusteth in him"; "I will love Thee, O Lord, my strength!" and many other passages, to prove their inspiration. How beneficent is the Creator in making this grace of heart, this highest attribute of manhood, free to all humanity. Comparatively few among the toiling millions of earth have opportunity to eat bountifully of the tree of knowledge, whose fruit, while at times poisonous in its immaturity, is so rich in nutriment when fully ripe, but the poorest and most ignorant slave can share with kings the wisdom of Nature's infallible teachings, the charms it presents to every sense, the tenderness of love and a zealous devotion to deity.

With the human sentiment of the Psalmist's heart, in an age when by immemorial and world-wide custom the number of wives and concubines was limited only by the extent of man's wealth and power, the Bible narrative especially associates four women — Michal, the daughter of Saul; Abigail, the wife of Nabal; Bathsheba, the wife of Uriah, and Abishag, the Shunammite maiden.

David's love for these has been taken by the author as a theme to illume four periods of his life — his youthful valor and prosperity, his years of persecution and distress, his height of fame and power, and his meek old age, showing both the warmth of his heart for the sex best embodying all that is beautiful, spiritual and refined and the charm his rare attributes exercised. This ardor of nature, which has ever been both the power and peril of genius, and which is so often shown in impetuous and

8 PREFACE

covetous passion, diffused susceptibility, sleepless jealousy, and intolerance of any opposition, was, in one defiance of control, the cause of the Psalmist's greatest woe. Tempted as never before by Bathsheba's complete loveliness, he in a moment of royal arrogance fell from his higher nature and then desperately committed as dark a crime to save her honor and life. But this exceptional sin of David's human heart gives occasion, in his abhorrence of his deeds, his penitent self-humiliation, his sublime confession and his patient and faithful endurance of long and bitter chastisement, for but fuller manifestation of its more divine qualities and unites him the closer to erring and contrite humanity. He has also been sternly judged for slaughter in war and for asking in his final days the death of two men he abhorred. But in war he, when not directly commanded to exterminate the foe, followed often only the general custom of his age for the greater security of his begirt nation in its new possessions. As to Joab and Shimei, their base, murderous and treasonable deeds had made them a danger to his son's reign as to his own and their execution a measure of security.

In the Psalmist's words "the heart is deep" and in its depths covetousness, instability, jealousy, intolerance and other evil emotions contend at times terribly for mastery, but David's heart had a range above these and beyond the tender claims of amatory ardor or poetic susceptibility. In his perfect love for Jonathan — that love "passing the love of women," in his constant zeal for his beset nation, and, above all, in his ever enthusiastic adoration, through woe or prosperity and amid the idolatry of his age, of the righteous, gracious and almighty one God of heaven and earth, we see the virtue,

PREFACE 9

humility and largeness of soul that made him chosen of the Lord for deeds of undying fame.

It is this supreme part of David's being, this heart both human and divine dominating all his bodily and mental attributes, that the writer, in hours of leisure from his easel during many past years, has found a fascination in endeavoring to express, and the result has been so kindly commended by certain prominent clergymen and authors that he now ventures its requested publication. Realizing fully the height and difficulty of his undertaking, he asks from learned readers all helpful comment that may make it, in any revision, better worthy of their interest and of general perusal and meditation. The work while in dramatic form and in four parts, is extended in many passages and so connected as a whole that, in the private reading for which it is intended, not only the sentiments but the principal associations, surrounding circumstances and leading events of David's entire life are offered to fuller view.

Though many psalms could be cited, in addition to those clearly and appositely quoted in the text, and frequent notes be appended in evidence of the study involved, these will be needless to many readers and, if any oversights in research are discovered, the spirit of the work at least and all developments of thought and action will be found in conscientious conformity to Bible teaching by every one holding the Old Testament sacred.

In this it may best appeal not only to many denominations, but to differing religions that share the heritage of David's greatness of soul and song.

A. G. H.

Washington, D. C, September i, 1900.

The Heart of David, the Psalmist King.

DAVID AND MICHAL.

DAVID AND ABIGAIL.

DAVID AND BATHSHEBA.

DAVID AND ABISHAG.

Book I

a writing in five parts.

From ist Samuel; XVI-XVIII Chs.

DAVID AND MICHAL.

THE PERSONS WHO ARE SET FORTH IN THIS WRITING.

DAVID, Shepherd a^id Captam in the host.

SAUL, Kijig of Israel and Judah.

JONATHAN, Eldest son of Saul.

ISHBOSHETH, Youngest son of Saul.

ABNER, Captain of the host.

ADRIEL, Officer of Saul.

PHALTIEL, Officer of Saul.

JESSE, Father of David.

ELIAB,

ABINADAB,

SHAMMAH.

NATHANEEL,

RADDAI,

OZEM,

ABISHAI,"!

JOAB, >■ Sons of Zeruiah.

ASAHEL, )

GOLIATH, Champion of the Philistines.

Servants of Saul, Captains and Soldiers, Scribes, Merchants, Youths, Elders, and People of Gibeah.

Brethreti of David.

MICHAL, Younger daughter of Saul. MERAB, Elder daughter of Saul. AHINOAM, Queen of Israel and Judah. RIZPAH, Concubine of Saul.

JESSICA, Wife of Jesse.

ZERUIAH, Daughter of Jesse.

ABIGAIL, Second daughter of Jesse.

Maid Servants, Singers, and Women of Gibeah.

The Places where these Persons hold discourse are the House of Jesse at Bethlehem, the King's Palace and the Street of Gibeah, the Camp of Saul at Elah's Vale and the Camp of David.

DAVID AND MICHAL.

THE TARTS AND PLACES SET IN ORDER.

Part I

Place I. An Apartment in the Palace at Gibeah. Merab and Michal. Theti Saul, then David, who gaineth Saul's favor by playing on his harp.

Place II. The House c/ Jesse at Bethlehem. Jesse and Jessica, stirrounded by their sons Nathaneel, Raddai and Ozem and their daughters Zeruiah and Abigail atid Zeruiah's sons Abishai, Joab atid Asahel. Jesse discourseth of Bethlehem and the war. David entereth.

Part II

Place I. The Camp in the Vale of Elah. Eliab, Abinadab, Shatnmah and Soldiers. David entering, hcarcth Goliath's defiance, and is permitted by Saul to fight with him. He overcometh Goliath and maketh a covenant with Jonathan.

Part III

Place I. A Street of Gibeah before the Palace. A Multitude of

People rejoicing. The host and Saul, Jonathan and David

return in triumph. Women sing the praise of David. Place II. The Court of the Palace. Enter David, then Michal

who sheweth her favor. Enter Saul with many others.

Saul maketh woeful prophecies and terrifieth all. David's

life is sought by him.

Part IV

Place I. A Garden of the Palace. Merab and Adriel. Then

Saul, who sendeth for David aiid desireth to espouse Merab

to him. David and Merab. Then Michal. Abner and

Rizpah enter.

Place II. Chief Room of the Palace. Merab is espoused by Saul

to Adriel and David, at length, to Michal.

Part V

Place I. David's cavip. His converse with Jonathan. He

accepteth a dowry which Saul proposeth. Place II. David is wedded to Michal.

DAVID AND MICHAL.

DAVID AND MICHAL.

Part I

PLACE I. An apartment in the Palace at Gibeah. Merab with etnbroidery . Michal meditateth.

Merab. Thy heart is merry, Michal, let me share The secret of that inner joyfulness Wherein thy lips do overflow their bound.

Michal. Why wouldst thou, my sister?

Merab. Surely joy

Is as a summer perfume from the fields Which he who willeth should of right partake.

Michal. Nay, Merab, joyfulness pertaineth not To base and lowly men or I should count Its full possession but a little thing-. It is the sweet frankincense of the proud. The mig-hty and the beautiful of earth. The rich and the exalted. At the veil And altar of their heart it sanctifies Life's offerings, and those who stand without But know its precious savor as they serve Its chosen people with humility.

Merab. O Michal, thrust this evil spirit out, A maiden who is turned from the pure Sincere and meek behavior of her youth By riches, wedlock's guiles or pomp of power

To arrog^ance of pride and blind conceit,

Dissimulation, craft and all untruth,

Who loveth but the flatterer, g^rantingf none

Of hig-her duty aught of reverence.

Is evermore a horror to the heart.

Ah, my fair sister, thou hast, verily,

A haug^hty spirit.

Michal. I rejoice thereat.

Merab. So be it, yet if thou consentest not That joy, though in unequal lot bestowed, Doth yet belong to all the sons of men, I, peradventure, should no longer plead To know thy mirthfulness, but rather now Say haughtily, the daughter of King Saul, Thine elder sister, doth require thee To open all the secrets of thy thought Unto her pleasure.

Michal. This authority

I bow unto with worthy reverence. What shall thy servant do, withal, to gain The riches of thy favor? Verily, Good Merab, I do cherish thee the more That thou art elder daughter of a king. Than thou dost love thyself.

Merab. Then let thy mirth

Be ended and no longer hide from me The joy that giveth thee so glad a face.

Michal. Thou knowest it already.

Merab. Now dost thou

Make sport of me.

Michal. Nay, Merab, as I live. For all the pleasure of my countenance

Came unaware, as I did meditate That I was kindred unto such as thee.

Merab. Now, truly, thou dost mock me, thou shalt see The day thou wilt bewail so sharp a tongue.

Michal. Have patience with me. Surely, I rejoice That I am also daughter of a king And glory in my pride.

Merab. Thou mockest me.

My little sister. Such a love as thine. Or as thou feignest, is no living spring. It is a quiet pool in time of rain Which by the heat of noontide vanisheth. I am persuaded deeper streams shall flow When thou hast woman's heart.

Michal. Thou knowest well

That I do love thee, Merab, Yet, in truth, Pride only to my pleasure ministered When thou didst mark the playing of my lips. And is it not a joy to meditate Upon the goodly things about my way? What maiden of the Hebrews saving thou. My well of wisdom, hath a higher place? I stand upon the marble terraces Of an exalted life and, if there be A god of youth, he boweth down to me, Saying "I love thee," and he casteth pain And every ill of body from my lot And saith to peril "Come not nigh to her That this her royal pathway may proclaim I am alone the king of all delight." Unto my vision every goodly thing Is brought which groweth or is fashioned By cunning artificers. These mine ears

Attend such melody by night and day From lute and harp, from psaltery and voice. From bird and leaping fountain, that the wound Of silence would be death. The air I breathe Is ladened, when the flowers ask respite From living- gift, with their sweet memories Made captive in the east, and spice and gum Whisper of some desire far away; And every dainty meat awaiteth me Before I know of hunger, and my lips Drink mirthful cups of Eshcol's ruddy wine.

Merab. Thou art vainglorious, my little one, Have I not greater measure of thy joy?

Michal. Ah, Merab, though my years are less than thine. Yet am I truly richer than thou art, Seeing that more remaineth unto me Of joyful days to gather fruit so fair. Nor do the sea and earth and air alone Provide my youth with choicest offerings. But to the senses of my spirit come The richer gifts of men who reverence The daughter of their king. What silken veil Of Babylon doth wind about my throat With touch as soft and pleasant as the lips Of serving women when they kiss my feet In tribute of their poor humility? The ears of my conceit no less receive From every voice of high or low degree Extolling words which, like a multitude Of honey-burdened bees, hive in my heart. The sight of pride doth in its sky behold A host of gracious or beseeching eyes. Cheeks redden in the gladness of my smile

Or pale if I have frowned, and hands grow strong To overcome, if I behold the strife.

Merab. Yet, dost thou lack, O Michal, one delight Exceeding all thy pride imagineth And past thine understanding utterly.

Michal. I pray thee, Merab, of thy wisdom give This knowledge to me. What hath more delight Than all these sweet possessions of my youth?

Merab. The joy of love bestowed when it hath found The equal gift of one upon its throne. Thou knowest only, in thy merry scorn, The vain abasement of thy worshippers, But not until in greater blessedness Thy maiden bosom trembles, canst thou taste Exceeding bliss, though daughter of a king.

Michal. And is such joy begotten of thy love For Adriel, son of Barzillai?

Nay, surely, for thy visage mocketh thee In sober meditation which, in vain. Thou mayest ofifer those whose hearts are free To gather rubies in the shining stream, While thou dost search a cave in thy desire.

Merab. The richest gems lie deepest, such as roll In wanton lightness where the brook descends And give their little virtue to the sight Of any wayfarer, I want them not. While in the depth and richness of the love Which Adriel doth ofifer and partake, There is a gladness past thy heart's compare. And if, perchance, my father's countenance Rebuketh joy which dwelleth on the lips And waiteth at the eyes, it needs must be Because the king our father is perverse,

Turning: away his face from what I would, When it becomes the lamp of my desire. Yet, furthermore, I sorrow in the thought That what he doeth, either here or there, Proceedeth not from wisdom's gfovernment But often cometh from the evil will Of some strangle spirit which possesseth him.

Michal. Alas, I share the burden of thy fears Concerning him who, in his better mind. Doth love us both so fondly, but in this He doeth wisely, Merab, thou shouldst wed Some king who dreadeth Israel, whose will To seek her favor and whose love for thee Should make thy person precious in his sight As Sarah was to just Abimelech.

Merab. Then, peradventure, thou wouldst cherish me, Being a queen, with greater reverence. Yea, with a fuller joy that I no more Stood over thee in Israel's regard.

Michal. Thou hast too little pride for envy's care Since thou hast stooped to favor Adriel, Yet, were his father that Meholathite — That other Barzillai who is famed In Gilead, already, for his might And great possessions and a liberal soul, I should the less oppose thee in thy choice And greet thy spouse, though lacking of a crown.

Merab. Thou wouldst be gracious, Michal, yet, in truth, My Adriel is of an ancient house And walketh wisely in the eyes of men. And, though our father faileth not to see The gladness of my face with him I love And vexeth him thereat, as he is vexed

And troubled in his mind, as thou dost know, At any Httle thing these latter years, Yet doth he suffer my beloved still To come and go unhindered.

Michal. Thou, perchance,

Mayst weary of his presence, e'en as I In heaviness of spirit do endure That foolish Phalti, though he ceaseth not. In feebleness of mind, to boast aloud Throughout the palace and amid the great Who dwell within the walls of Gibeah, The many generations of his house, Whereof an ancient man, as he hath said, Did counsel Jochebed to secretly Conceal the infant Moses on the Nile. And after such a manner doth he tell The great repute his father Laish hath In Gallim, which none other can gainsay For ignorance of where the place is hid. A fig for such a spouse who, in despite Of station so presumptuously won. Hath naught of higher honor in his deeds. Nay, I will not espouse a lesser man Than one who holds a sceptre, or a sword Mighty to scatter sceptres, for my pride Hath not alone its title in my heart But in the name of daughter unto Saul Who, since the tribes of Israel were led From Egypt forth by wonders manifold, Hath been the first anointed as their king.

Merab. Behold he cometh. May it please the Lord Above all royal glory to provide The reigning of a father's tenderness. 3

Alas! I see his countenance and know That my petition is already vain.

[,Saul entereth with a troubled face and carry eth a javelin. Attenda7its follow after him.l

Saul. Is there no place ye shall not follow me Or am I but a wounded beast pursued By vultures till I fall? Go ye your way And give me peaceful respite in my house.

\_Attenda7its go forth.

Ah! silly daug'hters, wherefore are ye here? What idleness is this which wasteth days? Ye peradventure think, as by the chance Of birth ye are begotten by a king-, That slothfulness hath won a royal grace. What do ye? Wist ye aught that ye have said In multiplying words and foolish tales? Or shall I now mistrust that in your thought Ye hold me not in honor and in fear?

Merab. I pray thee, O my father, do not look Upon us with such wrathful countenance. We, of a verity, did speak of thee. Yet only in desire of thy love Which, even now, the words upon thy lips Do witness hath forsaken us too long.

Saul. Have I then spoken of ye any ill?

Michal. Assuredly thy speech hath smitten us With great reproach and scofifing.

Saul. Do not heed,

My daughters, all my foolish utterance Or gather up against me in your minds The tares begotten of a troubled soul. Ye are as goodly fountains in my courts

Which yield sweet waters — when ye keep the faith And duty which ye owe me. But, beware, Lest ye betray the fulness of my grace.

Wherefore dost thou return again to me?

Servant. My lord the king, thy servant asketh leave To speak to thee. The king remembereth That, certain days ago, his spirit sank Within him and his countenance was changed. Whereat, with all the love I bear to him, I was so bold of speech that I did say "Behold, an evil spirit troubleth thee Which God hath sent. Let now our lord command Thy servants which attend before thy face To, wheresoe'er they may, seek out a man Who is a cunning player on an harp. And it shall come to pass, when yet again The evil is upon thee, sent from God, He with his hand shall play and, at the sound, Thou shalt be well." Then didst thou say to us "Provide me now a man that can play well And bring him to me." Whereupon replied One of thy servants of Judean birth. Saying, "Behold! I, even I, have seen A son of Jesse, the Bethlehemite, The keeper of his flock upon the hills, Who hath, as all men know, a cunning hand In playing, is a mighty valiant man, A man of war and prudent in his speech And hath a comely person, and the Lord Is with him." Upon this thou didst command Thy messengers to Jesse with the words

"Send to me David who is with the sheep." Thy servants tarried not to do thy will, And now, behold, the lad whom thou dost seek Standeth without.

Saul. Bid him come in to me.

\The Servant bj'ingeth David before Said.

Art thou a son of Jesse who is known To good report in ancient Bethlehem?

David. I am, my lord the king-, the youngest son Of this thy servant who doth send to thee, In humble token of obedient love. Some bread and wine together with a kid — As offerings for favor of the Lord.

Saul. No gift which telleth of a faithful house Is humble to the king. Art thou the lad Which hath a cunning hand to play the harp. As one within my court doth testify?

David. I play, my king, full often, but my hand Hath won no other cunning than is taught To me by deep desire of my heart For some exalted language, pure and sweet Beyond the rude expression of the tongue.

Saul. Thy hand shall strive henceforth, if so it may, To teach this language to a troubled breast Sorely distressed by some evil thing That hath a secret door to enter it. Slaying the watch and making every strong And trusted weapon of its ruler vain.

David. If thou, my king, hast any cherished friend In such a woeful case, thy servant's harp Will minister its little to his pain And, peradventure, since its melodies

Have given cheer to shepherds in the night On Judah's hills and solace to the grief Of some in Bethlehem who mourned their dead, It may, beneath the spirit of the Lord, Uplift the heart which thou dost think upon From its captivity to secret foes.

Saul. My witless lad, what cherished friend have I In all the earth ? Since I am crowned king, No man would dare nor would they suffer him To give the sorrow of his heart to me. Woe seeketh charity or equal lot. My majesty doth bar the path of love; I have but subjects now, no friends remain.

David. Then, O my lord, perchance some child of thine May, through the ministration of my hand. Be comforted by music's healing sound.

Saul. Nay, David, thou dost wander from my thought; My sons are in the tents of Israel To study strife, which is the lot of kings, . And bow to might in lack of love's command; My daughters are these maidens we behold In pleasant ease, the dial of their years Being so lighted by the mid-day sun Of royal blessing, tarrying beyond The shining witness granted Joshua, That not a shadow yet hath crept about The circle of their idle golden hours. They only know the weariness of rest And, while the earth doth labor, thus recline Upon their silken couches as the young Of Egypt's sacred birds in golden bonds. Acquainted but with rich captivity.

David. And can it be, my gracious lord the king, That any soul, begotten to the joy Of palaces, to honor at their feasts, To curtained pillows and the g-arnished wealth Of chiefest rooms, to these embroidered robes, To guarded courts and quick authority. May yet conceive of weariness or care?

Sazd.s O youth, thou knowest not the heart of man. It is a polished shield in which his eyes See nothing of the good of present days Throug-h yearning: for the future or the past Which it portrayeth and, in looking long. Forget its use to guard his breast secure. Behold thy king-. Thou seest me a man Who, from the shoulders up, doth overtop The stature of his people. If it be That God proclaimeth not, in every wise. That He hath shapen me to wear a crown And guard it mightily, the hands of men Have given token in these purple robes That I am set above them to command. As is their manner, lest it come to pass That God should not create unto their mind The creature of their choice. Thus in thine eyes I twofold am a king, and, in the vain Imagination of thy youthful heart, I wear a double diadem of joy. Alas, fair shepherd, thus the simple thought Springeth where'er the vision leadeth it As doth a captive dove which knoweth not Its wings are shortened and which fluttereth Confounded to the earth. Behold, O youth. The troubled breast whereof I spake to thee

Is even mine, and all thou countest choice

And goodly in my palace, which is yet

But mockery to Gaza's scornful eyes,

And all thou seest of obedience.

Of trembling- slaves and faithless hirelings,

Of lowly salutations in the courts

And in the highways, pomps of fighting men

And trailing robes of seers — all this is vain

To give me consolation here within.

Wherefore I bid thee play upon thine harp

That I may prove thy skill.

David. My lord the king,

I hasten to obey thy royal will, But, as the harp remaineth with my sack, Beside the gate, I go to fetch it thence.

\_David goeth forth.

Saul. What think ye, gentle daughters, of the youth?

Michal. He hath a goodly countenance to see, Beyond his humble sort.

Merab. Aye, verily,

I know no man of greater comeliness O father, save thyself.

Saul. And dost thou make

Comparison of me with husbandmen?

Merab. Let not my words provoke thee, for I count. As all men do, thy face the goodliest Of Israel and Judah, but I give The praises meet for God's high handiwork Although His skill hath wrought but common clay. For, surely, is the youth of better grace Than any in thy courts.

Michal. Than all but one.

Said. Doth Merab love?

Merab. My father, heed her not.

It is sufficient that I do not know A comeher, save thou, in Gibeah, Howbeit there are some so faithful here And full of gentleness that I esteem Their countenance above a chosen host Of ruddy shepherds such as this of thine. Give him to Michal who hath made no choice.