1 Samuel 22:1-23
1 De allí se fue David y huyó a la cueva de Adulam. Cuando sus hermanos y toda la casa de su padre oyeron esto, fueron allá a él.
2 También se juntaron con él todos los oprimidos, todos los endeudados y todos los amargados de espíritu. David fue hecho jefe de ellos, y tenía consigo unos cuatrocientos hombres.
3 De allí David fue a Mizpa, en Moab, y dijo al rey de Moab: — Permite que mi padre y mi madre habiten con ustedes hasta que yo sepa lo que Dios hará de mí.
4 Los dejó, pues, con el rey de Moab, y vivieron allí todo el tiempo que David estuvo en la fortaleza.
5 Entonces el profeta Gad dijo a David: — No te quedes en la fortaleza. Ve y entra en la tierra de Judá. Y David partió y se fue al bosque de Haret.
6 Saúl se enteró de que habían sido hallados David y los que estaban con él. Saúl estaba en Gabaa, en el lugar alto, debajo de un tamarisco, y tenía su lanza en su mano. Todos sus servidores estaban de pie alrededor de él.
7 Y Saúl dijo a sus servidores que estaban de pie alrededor de él: — Escuchen, por favor, ustedes, los de Benjamín: ¿También les ha de dar el hijo de Isaí tierras y viñas a todos ustedes? ¿Los hará a todos jefes de millares y de centenas,
8 para que todos ustedes hayan conspirado contra mí? No hay quien me revele cuando mi hijo hace un pacto con el hijo de Isaí, ni hay entre ustedes quien se conduela de mí y me revele que mi hijo ha levantado contra mí a un servidor mío, para que me aseche, como lo hace en este día.
9 Entonces Doeg el edomita, que estaba a cargo de los siervos de Saúl, respondió: — Yo vi al hijo de Isaí, que fue a Nob, a Ajimelec hijo de Ajitob.
10 Este consultó por él al SEÑOR, le dio provisiones y también le entregó la espada de Goliat el filisteo.
11 El rey mandó llamar al sacerdote Ajimelec hijo de Ajitob y a toda su casa paterna, los sacerdotes que estaban en Nob. Y todos ellos vinieron al rey.
12 Saúl dijo: — Escucha, pues, hijo de Ajitob. Y él dijo: — Heme aquí, señor mío.
13 Saúl le preguntó: — ¿Por qué conspiraron contra mí, tú y el hijo de Isaí, cuando tú le diste pan y espada, y consultaste por él a Dios, para que se levantara contra mí y me asechara como lo hace en este día?
14 Ajimelec respondió al rey diciendo: — ¿Quién entre todos tus servidores es tan fiel como David, que además es yerno del rey, jefe de tu guardia personal e ilustre en tu casa?
15 ¿Acaso fue aquel día la primera vez que consulté por él a Dios? ¡De ninguna manera! No culpe el rey de cosa alguna a su siervo ni a toda mi casa paterna, pues tu siervo no ha sabido ninguna cosa de este asunto, ni grande ni pequeña.
16 Y el rey dijo: — ¡Morirás irremisiblemente, Ajimelec, tú y toda tu casa paterna!
17 Entonces el rey dijo a los de su escolta que estaban apostados alrededor de él: — ¡Vuélvanse y maten a los sacerdotes del SEÑOR! Porque la mano de ellos también está con David, y porque sabiendo que él huía, no me lo hicieron saber. Pero los servidores del rey no quisieron extender su mano para matar a los sacerdotes del SEÑOR.
18 Entonces el rey dijo a Doeg: — ¡Vuélvete tú y arremete contra los sacerdotes! Doeg el edomita se volvió y arremetió contra los sacerdotes y mató aquel día a ochenta y cinco hombres que vestían efod de lino.
19 Y a Nob, la ciudad de los sacerdotes, hirió a filo de espada: hombres y mujeres, niños y lactantes; bueyes, asnos y ovejas; a todos los hirió a filo de espada.
20 Pero un hijo de Ajimelec hijo de Ajitob, que se llamaba Abiatar, escapó y huyó tras David.
21 Abiatar contó a David cómo Saúl había hecho matar a los sacerdotes del SEÑOR.
22 Y David dijo a Abiatar: — Yo sabía aquel día que estando allí Doeg el edomita, él sin falta se lo iba a contar a Saúl. Yo he sido la causa de la muerte de todas las personas de tu casa paterna.
23 Pero tú, quédate conmigo; no temas. Quien atente contra mi vida también atentará contra la tuya, pero conmigo estarás seguro.
CAPITULO XXIX.
DAVID EN ADULLAM, MIZPEH Y HARETH.
LA cueva de Adullam, a la que David huyó al salir de Gat, se ha colocado en varias localidades incluso en tiempos modernos; pero como las autoridades de Exploración de Palestina han colocado la ciudad en el valle de Ela, podemos considerar como asentado que la cueva estaba allí, no muy lejos del lugar donde David había tenido su encuentro con Goliat. Era una vivienda humilde para el yerno de un rey, y David no podía haber pensado en necesitarla en el día memorable en que hizo tales maravillas con su honda y su piedra.
Estas "cuevas y cuevas de la tierra", efectos de grandes convulsiones en algún período remoto de su historia, ¡qué servicio han prestado a menudo a los perseguidos y oprimidos! ¡Cuántos santos devotos, de quienes el mundo no era digno, ha bendecido a Dios por su refugio! Con cuánta devoción más pura y compañerismo más elevado, con cuántos ejercicios más sublimes y nobles del espíritu humano se han asociado muchos de ellos, que algunos de los templos más orgullosos y costosos que se han levantado en nombre, a menudo poco más, para el servicio. ¡de Dios!
Si David al principio fue en cierto modo un objeto de celos para su propia familia en este día de sus pruebas, mostraron un espíritu diferente, "Cuando sus hermanos y toda la casa de su padre se enteraron, fueron allá a él". el proverbio dice: "La sangre es más espesa que el agua", y muchas veces la adversidad une a familias entre las cuales la prosperidad ha sido como una cuña. Si nuestras relaciones prosperan mientras somos pobres, pensamos en ellos como si se hubieran alejado de nosotros; pero cuando sus fortunas se rompen y el mundo les da la espalda, nos acercamos, nuestra simpatía revive.
Pensamos mucho mejor de la familia de David que cuando se enteraron de su condición de forajido, todos se acercaron a él. Además de éstos, "todos los que estaban en apuros, y todos los que tenían deudas, y todos los que estaban descontentos, se reunieron a él"; y llegó a ser capitán de ellos; y había con él unos cuatrocientos hombres. "El relato que se da aquí de las circunstancias de esta banda no es muy halagador, pero hay dos cosas relacionadas con él que deben tenerse en cuenta: en primer lugar, que la clase de hombres Quienes usualmente eligen la vocación de soldado no son sus hombres de laboriosidad, sino hombres que se acobardan ante el trabajo monótono; y, en segundo lugar, que bajo el dominio absoluto de Saúl podría haber muchas personas muy dignas endeudadas, descontentas y angustiadas. ,
Por lo tanto, mezclada y heterogénea, aunque la tropa de David pudo haber sido, estaba lejos de ser despreciable; y su adhesión fue muy adecuada para animarlo, porque mostraba que el sentimiento público estaba con él, que su causa no era vista como desesperada, que su estándar era uno al que se consideraba seguro y esperanzador recurrir.
Pero si a primera vista la tropa parecía algo de mala reputación, pronto se le unieron dos hombres, uno profeta y el otro sacerdote, cuya adhesión debió haberle aportado un gran ascenso de peso moral. El profeta fue Gad ( 1 Samuel 22:5 ), quien junto a Samuel parece haber sido el más alto en la nación como un hombre de Dios, un hombre de santo consejo y un elevado carácter celestial.
Su adhesión abierta a David (que parece estar implícita en el versículo 5) debe haber tenido los mejores efectos tanto en el mismo David como en la gente en general. Debe haber sido una gran bendición para David tener a un hombre como Gad a su lado; pues, con toda su piedad personal, parece haber necesitado un ministro piadoso a su lado. Ningún hombre obtuvo más beneficio de la comunión de los santos, o fue más propenso a sufrir por falta de ella; porque, como hemos visto, había comenzado a decaer en espiritualidad cuando dejó a Samuel en Naiot, y más aún cuando se separó de Jonatán.
When Gad joined him, David must have felt that he was sent to him from the Lord, and could not but be full of gratitude for so conspicuous an answer to his prayers. It would seem that Gad remained in close relation to David to the close of his life. It was he that came from the Lord to offer him his choice between three forms of chastisement after his offence in numbering the people; and from the fact of his being called ''David's seer" (2 Samuel 24:11) we conclude that he and David were intimately associated.
It was he also that instructed David to buy the threshing-floor of Araunah the Jebusite, and thus to consecrate to God a spot with which, to the very end of time, the most hallowed thoughts must always be connected.
The other eminent person that joined David about this time was Abiathar the priest. But before adverting to this, we must follow the thread of the narrative and especially note the tragedy that occurred at Nob, the city of the priests.
From the mode of life which David had to follow and the difficulty of obtaining subsistence for his troop at one place for any length of time, he was obliged to make frequent changes. On leaving the cave of Adullam, which was near the western border of the tribe of Judah, he traversed the whole breadth of that tribe, and crossing the Jordan, came to the territories of Moab. He was concerned for the safety of his father and mother, knowing too well the temper of Eastern kings, and how they thirsted for the blood, not only of their rivals, but of all their relations.
He feared that they would not be let alone at Bethlehem or in any other part of Saul's kingdom. But what led him to think of the king of Moab? Perhaps a tender remembrance of his ancestress Ruth, the damsel from Moab, who had been so eminent for her devotion to her mother-in-law. Might there not be found in the king of Moab somewhat of a like disposition, that would look with pity on an old man and woman driven from their home, not indeed, like Naomi, by famine, but by what was even worse, the shameful ingratitude and murderous fury of a wicked king? If such was David's hope, it was not without success; his father and his mother dwelt with the king of Moab all the time that David was in the hold.
But it was not God's purpose that David should lurk in a foreign land. The prophet Gad directed him to return to the land of Judah. It was within the boundaries of that tribe, accordingly, that the rest of David's exile was spent, with the exception of the time at the very end when he again resorted to Philistine territory. His first hiding-place was the forest of Hareth.
While David was here, Saul, encamped in military state at Gibeah, delivered an extraordinary speech to the men of his own tribe. "Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds; that all of you have conspired against me, and there is none that showeth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or that showeth me that my son hath stirred up my servant against me, to lie in wait, as at this day?" It would have been difficult for any other man to condense so much that was vile in spirit into the dimensions of a little speech like this.
It begins with a base appeal to the cupidity of his countrymen, the Benjamites, among whom he was probably in the habit of distributing the possessions of his enemies, as, for instance, the Gibeonites, who dwelt near him, and whom he slew, contrary to the covenant made with them by Joshua (2 Samuel 21:2). It accuses his people of having conspired against him, because they had not spoken to him of the friendship of his son with David, although that fact must have been notorious.
It accuses the noble Jonathan of having stirred up David against Saul, while neither Jonathan nor David had ever lifted a little finger against him, and both the one and the other might have been trusted to serve him with unflinching fidelity if he had only given them a fair chance. It indicates that nothing would be more agreeable to Saul than any information about David or these connected with him that would give him an excuse for some deed of overwhelming vengeance. Did ever man draw his own portrait in viler colours than Saul in this speech?
There was one bosom - let us hope only one - in which it awoke a response. It was that of Doeg the Edomite. He told the story of what he had seen at Nob, adding thereto the unfounded statement that Ahimelech had inquired of the Lord for David. Ahimelech and the whole college of priests were accordingly sent for, and they came. The charge brought against him was a very offensive one; in so far, it was a statement of facts, but of facts placed in an odious light, of facts coloured with a design which Ahimelech never entertained.
Oh, how many an innocent man has suffered in this way! Even in courts of justice, by pleaders whose interest is on the other side, and some- times by judges (like Jeffreys) steeped in hatred and prejudice, how often have acts that were quite innocent been put to the account of treason, or put to the account of malice, or cunningly forged into a chain, indicating a deliberate design to injure another! It can never be too earnestly insisted on that to be just to a man you must not merely ascertain the real facts of his case, but you must put the facts in their true light, and not colour them with prejudices of your own or with suppositions which the man repudiates.
The conduct of Ahimelech was manly and straight- forward, but indiscreet. He admitted the facts, with the exception of the statement that he had inquired of the Lord for David. He vindicated right manfully the faithful, noble services of David, services that ought to have excluded the very idea of treason or conspiracy. He protested that he knew nothing of any ground the king had against David, or of any cause that could have led him to believe that in helping him he was offending Saul.
But just because Ahimelech's defense was so true and so complete, it was most offensive to Saul. What is there a despot likes worse to hear than that he is entirely in the wrong? What words irritate him so much as those which prove the entire innocence of someone with whom he is angry? Saul was angry both with David and with Ahimelech. Ahimelech had the great misfortune to prove to him that in both cases there was no shadow of ground for his anger.
In proportion as Saul's reason should have been satisfied, his temper was excited. What an uncontrollable condition that temper must have been in when the death of Ahimelech was decreed, and all his father's house! We do not wonder that no one could be found in his bodyguard to execute the order. Did this not stagger and sober the king? Far from it. His fit of rage was so hot and imperious that he would not be baulked.
Turning to Doeg, he commanded him to fall on the priests. And this vile man had the brutality to execute the order, and to plunge his sword into the heart of fourscore and five unarmed persons that wore the garments which even in heathen nations usually secured protection and safety. And as if it were not enough to kill the men, their city, Nob, was utterly destroyed. Men and women, children and sucklings, oxen and asses and sheep- a thorough massacre was made of them all.
Had Nob been a city of warriors that had resisted the king's armies with haughty insolence, harassed them by sorties, entrapped them by stratagems, and exasperated them by hideous cruelty to their prisoners, but at last been overpowered, it could not have had a more terrible doom. And had Saul never committed any other crime, this would have been enough to separate him from the Lord forever, and to bring down on him the horrors of the night at Endor and of the day that followed on Mount Gilboa.
This cruel and sacrilegious murder must have told against Saul and his cause with prodigious effect. There could not have been a single priest or Levite throughout the kingdom whose blood would not boil at the news of the massacre, and whose sympathies would not be enlisted, more or less, on behalf of David, now openly proclaimed by Saul as his rival, and probably known to have been anointed by Samuel as his successor.
Not only the priests and Levites, but every right-minded man throughout the land would share in this feeling, and many a prayer would be offered for David that God would protect him, and spare him to be a blessing to his country. The very presence in his camp of Abiathar, the son of Ahimelech, who escaped the massacre, with his ephod, - an official means of consulting God in all cases of difficulty,- would be a visible proof to his followers and to the community at large, that God was on his side.
And when the solemn rites of the national worship were performed in his camp, and when, at each turn of public affairs, the high priest was seen in communication with Jehovah, the feeling could not fail to gain strength that David's cause was the cause of God, and the cause of the country, and that, in due time, his patient sufferings and his noble services would be crowned with the due reward.
But if the news of the massacre would tend on the whole to improve David's position with the people, it must have occasioned a terrible pang to David himself. There was, indeed, one point of view in which something of the kind was to be looked for. Long ago, it had been foretold to Eli, when he tolerated so calmly the scandalous wickedness of his sons, "Behold, the days come that I will cut off thine arm, and the arm of thy father's house, but there shall not be an old man in thine house.
And thou shalt see an enemy in My habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thy house forever." Ahimelech was a grandson of Eli, and the other massacred priests were probably of Eli's blood. Here, then, at last, was the fulfillment of the sentence announced to Eli; doomed as his house had been, their subsistence for years back was of the nature of a respite; and here, at length, was the catastrophe that had been so distinctly foretold.
That consideration, however, would not be much, if any, consolation to David. If the falsehood which he had told to Ahimelech was really dictated by a desire to save the high priest from conscious implication with his affairs - with the condition of one who was now an outlaw and a fugitive, it had failed most terribly of the desire defect. The issue of the lie only served to place David's duplicity in a more odious light.
There is one thing in David, when he received the information, that we cannot but admire - his readiness to take to himself his full share of blame. "I have occasioned the death of all thy father's house." And more than that, he did not even protest that it was impossible to have foreseen what was going to happen. For at the very time when he was practicing the falsehood on Ahimelech, he owns that he had a presentiment of mischief to follow.
"I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul." Nor did he excuse himself on the ground that the massacre was the fulfillment of the longstanding sentence on Eli's house He knew well that that circumstance in no degree lessened his own guilt, or the guilt of Doeg and Saul. Though God may use men's wicked passions to bring about His purposes, that in no degree lessens the guilt of these passions.
It seems as if David never could have forgiven himself his share in this dreadful business. And what a warning this conveys to us! Are you not sometimes tempted to think that sin to you is not a very serious matter, because you will get forgiveness for it, the atoning work of the Saviour will cleanse you from its guilt? Be it so; but what if your sin has involved others, and if no atoning blood has been sprinkled on them? What of the youth whom your careless example first led to drink, and who died a miserable drunkard? What of the clerk whom you instructed to tell a lie? What of the companion of your sensuality whom you drove nearer to hell? Alas, alas! sin is like a network, the ramifications of which go out on the right hand and on the left, and when we break God's law, we cannot tell what the consequences to others may be! And how can we be ever comforted if we have been the occasion of ruin to any? It seems as if the burden of that feeling could never be borne; as if the only way of escape were, to be put out of existence altogether!
The superscription of the fifty-second Psalm bears - "Maschil of David; when Doeg the Edomite came and told Saul, David is come to the house of Ahimelech." There is not much in this title to recommend it, as the information that was given by Doeg to Saul is not stated accurately. We might have expected, too, that if Doeg was alone in the Psalmist's eye, the atrocious slaughter of the priests would have had a share of reprobation, as well as the sharp, calumnious, mischievous tongue which is the chief object of denunciation.
And though Doeg, as the chief of Saul's bondmen, might be a rich man, that position would hardly have entitled him to be called a mighty man, nor to assume the swaggering tone of independence here ascribed to him. Whoever was really the object of denunciation in this psalm, seems however to have belonged to the same class with Doeg, in respect of his wicked tongue and love of mischief. It is indeed a wretched character that is delineated: the Psalmist's enemy is at once mischievous and mighty; and not only is he mischievous, but he boasts himself in it.
He is shameless and without conscience, bent on doing all the evil that he can. Let him only have a chance of bringing a railing accusation against God's servants, and he does it with delight. But his conduct is senseless as it is wicked. God is unchangeably good, and His goodness is a sure defense to His servants against all the calumnious devices of the greatest and strongest of men. It is the tongue of this evil man that is his instrument of mischief.
It is utterly unscrupulous, sharp as a razor, cunning, devouring. A liar is a serious enemy, one who is utterly unprincipled, clever withal, and who trains him- self with great skill to do mischief with his tongue. It is painful to be at the mercy of a calumniator who does not launch against you a clumsy and incredible calumny, but one that has an element of probability in it, only fearfully distorted.
Especially when the calumniator is one that deviseth mischief, who loves evil more than good, to whom truth is too tame to be cared for, who delights in falsehood because it is more piquant, more exciting. To those who have learned to regard it as the great business of life to spread light, order, peace, and joy, such men appear to be monsters, and indeed they are; but it is a painful experience to lie at their mercy.
To this class belonged Doeg, a monster in human form, to whom it was no distress, but apparently a congenial employment, to murder in cold blood a very hecatomb of men consecrated to the service of God. No doubt it would appall David to think that such a man was now leagued with Saul as his bitter and implacable enemy. But his faith saw him in the same prostrate position in which his faith had seen Goliath.
Men cannot defy God in vain. Men dare net defy that truth and that mercy which are attributes of God. "God shall likewise destroy thee for ever: He shall take thee.away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. The righteous also shall see, and fear, and shall laugh at him."
What became of Doeg we do not know. The historian does not introduce his name again. Before David came to power, he had probably received his doom. Had he still survived, we should have been likely again to fall in with his name. The Jews have a tradition that he was Saul's armour-bearer at the battle of Gilboa, and that the sword by which he and his master fell, was no other than that which had slain the priests of the Lord.
As for the truth of this we cannot say. But even supposing that no special judgment befell him, we cannot fancy him as other than a most miserable man. With such a heart and such a tongue, with the load of a guilty life lying heavy on his soul, and that life crowned by such an infamous proceeding as the massacre of the priests, we cannot think of him as one who enjoyed life, but as a man of surly and gloomy nature, to whom life grew darker and darker, till it was extinguished in some miserable ending.
In contrast with such a career, how bright and how much to be desired was David's anticipated future: - "I am like a green olive-tree in the house of my God: I trust in the mercy of God forever and ever. I will praise Thy name for ever, because Thou hast done it: and I will wait on Thy name, for it is good before Thy saints."
"Muchos dolores serán para el impío, pero al que confía en el Señor, la misericordia lo rodeará".