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1Sa_25:1
And Samuel died. According to Josephus, Samuel had for eighteen years been contemporaneous with Saul's kingdom. If this calculation, which probably rests upon some Jewish tradition, be at all correct, we must include the years of Samuel's judgeship in the sum total of Saul's reign (see on 1Sa_13:1), as evidently his fall was now fast approaching. Samuel's life marked the beginning of the second age of Israelite history (Act_3:24). Moses had given the people their law, but Samuel in the schools of the prophets provided for them that education without which a written law was powerless, and called forth also and regulated that living energy in the prophetic order which, claiming an all but equal authority, modified and developed it, and continually increased its breadth and force, until the last prophet, Jesus of Nazareth, with supreme and Divine power reenacted it as the religion of the whole world. And as neither his educational institutions nor the prophetic order, whose ordinary duties were closely connected with these schools, could hare flourished without internal quietness and security, Samuel also established the Jewish monarchy, which was ideally also necessary, because the Messiah must not only be priest and prophet, but before all things a king (Mat_2:1, Mat_2:6; Joh_18:37). And side by side with the kingdom he lived on to see the military successes of the first king, and the firm establishment of the royal power; but to witness also the development of that king into a despot, the overclouding of his mind with fits of madness, the designation of his successor, the probation of that successor by manifold trials, his ripening fitness under them to be the model of a theocratic king, and his growth in power so as practically to be now safe from all Saul's evil purposes. And so in the fulness of time Samuel died, and all Israel gathered together and made lamentation for him (see Gen_1:10), and buried him in his house. The tomb at present shown as that of Samuel is situated upon a lofty hill, the identification of which with Ramah is very uncertain. Probably he was buried not actually in his house, as that would lead to perpetual ceremonial defilement (Num_19:16; Luk_11:44), but in some open spot in his garden. So Joab was buried in his own house (1Ki_2:34). At Ramah. Thenius thinks that the prophets shared with the kings the right of intramural burial.
DAVID IN THE WILDERNESS OF PARAN (1Sa_25:1-42).
DAVID ASKS A GIFT OF THE WEALTHY NABAL AND IS REFUSED (1Sa_25:1-13).
1Sa_25:1
David arose. This is not to be connected with the death of Samuel, as though David had now lost a protector. But as he had fully 600 men with him, and his force was continually increasing, it was necessary for him to roam over a wide extent of country in order to obtain supplies of food. The wilderness of Paran. Paran strictly is a place in the southernmost part of the peninsula of Arabia, a little to the west of Mount Sinai; but there can be little doubt that it gave its name to the vast extent of pasture and barren land now known as the desert of El-Tih (see 1Ki_11:18). Of this the wildernesses of Judah and Beersheba would virtually form parts without the borders being strictly defined. We need not therefore read "the wilderness of Maon," with the Septuagint and many commentators. On the contrary, we have seen that the hold in 1Sa_24:22 was the hill Hachilah in that neighbourhood, and David now moved southward towards the edge of this vast wilderness.
1Sa_25:2
A man in Maon. Though strictly by descent belonging to Maon (for which see on 1Sa_23:24), his possessions—rather, "his business," "occupation" (see Gen_47:3, and Ecc_4:3, where it is translated work)—were in Carmel, the small town just north of Maon, where Saul set up a trophy at the end of the Amalekite war (1Sa_15:12), and to which Abigail belonged (1Sa_27:3). He is described as very great because of his wealth arising from his large flocks of sheep and goats, which fed upon the pasture land which forms the elevated plateau of Carmel, where he was shearing his sheep, usually a time of lavish hospitality (2Sa_13:23, 2Sa_13:24).
1Sa_25:3
Nabal, the word rendered fool in Psa_14:1; literally, "flat," "vapid." Abigail means "one who is the cause (father) of joy," i.e. one who gives joy. She, with her bright understanding and beautiful person (the Hebrew word takes in much more than the countenance; see 1Sa_16:18, where it is rendered comely person), is in contrast with the coarse, churlish man who was her husband. His name was either one which he had acquired by his conduct, or if given him by his parents shows that they were clownish people. He was of the house of Caleb. The written text has, "he was according to his heart," celibbo, i.e. a self-willed man, or one whose rude exterior answered to his inner nature; but there are linguistic difficulties in the way of this reading, and the Kri is probably right in correcting calibbi, a Calebite, a descendant of Caleb, who had large possessions assigned him in the neighbourhood of Hebron (Jos_15:13-19), which is only ten miles northwest of Carmel. The versions support the Kri, though the Syriac and Septuagint render doglike—one who, like a dog, though he has plenty, yet grudges others. The meaning of the name Caleb is literally "a dog."
1Sa_25:4, 1Sa_25:5
Though David had gone some distance southward of Carmel, yet it was worth his while to send men to Nabal's sheep shearing, as the maintenance of his numerous force must have been a continual difficulty. The large number, ten, also shows that he expected a liberal gift of food. Probably such missions were not uncommon, and the large sheep masters were glad to supply the wants of one who guarded their flocks and defended them from the incursions of the desert tribes.
1Sa_25:6-8
Say to him that liveth in prosperity. The Hebrew is obscure, but the rendering of the A.V. is untenable, and also very tame. Literally it is, "Ye shall say to him, For life!" Probably it was a colloquial form of greeting, and equivalent to "good luck, "success," life in Hebrew being sometimes used for prosperity. So Luther translates it, and Rashi and the Babylonian Talmud are also in its favour. The reading of the Vulgate, "To thy brothers" (be peace), is to be altogether rejected. We hurt them not. Literally, "we caused them no shame" (see Jdg_18:7), we did nothing to vex and injure them. Really the words mean that David had protected them, and enabled them to feed their flocks in safety. The fact that David waited till the sheep shearing, when hospitality was the rule, proves that he did not levy blackmail upon his countrymen, though necessarily he must have depended upon them for the food indispensabIe for the support of his men. A good day. I.e. a festive day, which should bring us a share in thy prosperity. Thy son David. A title expressive of the reverence due from the youthful David to his senior, and an acknowledgment of Nabal's superiority over his fugitive neighbour.
1Sa_25:9
They … ceased. Literally, "they rested;" i.e. either they remained quiet awaiting Nabal's answer, or sat down, as is the custom in the East, for the same purpose.
1Sa_25:10, 1Sa_25:11
There be many servants, etc. Nabal would scarcely have ventured to speak in so insulting a manner if David had been at Maon, but as he had moved with his men a long distance towards the south, he. gave free vent to his rude feelings without restraint. David was to him a mere slave who had run away from his master, Saul. My bread,… my water. These are the necessaries of life, while the flesh was the special luxury provided for the festival. David's ten young men would not literally carry water to him at so great a distance, nor did Nabal mean more than our phrase "meat and drink." The use, nevertheless, of water as equivalent to drink marks the value of water in the hill country, and also the abstemious habits of the people.
1Sa_25:12, 1Sa_25:13
Gird ye on, etc. David's determination was fierce and violent. No doubt Nabal's insult irritated him, and possibly also the rude outlaws round him would have protested against any other course; but Nabal's words, rude though they were, would not justify David in the rough vengeance which he meditated. Abigail throughout her speech argues that David was taking too violent a course, and one for which he would afterwards have been sorry.
ABIGAIL PACIFIES DAVID (1Sa_25:14-35).
1Sa_25:14-17
One of the young men. Hebrew, "a lad of the lads," i.e. one of the servants (see on the word 1Sa_1:24); when used in this sense it has no reference to age (see 1Sa_2:17). This man was probably some old and confidential servitor. To salute. Hebrew, "to bless" (see 1Sa_13:10; 2Ki_4:29). He railed on them. Literally, "flew upon them like a bird of prey." We were not hurt. Literally, "not put to shame" (see on 1Sa_25:7). The language of a people always bears witness to their character, and it is a mark of the high spirit of the Israelites that they thought less of the loss than of the disgrace of an injury. As long as we were conversant with them. Hebrew, "as long as we went about with them." In the fields. Really, "in the field," the wilderness, the common pasture land. A wall. I.e. a sure protection both against wild beasts and Amalekite and other plunderers. A son of Belial. A worthless, bad man (see on 1Sa_1:16), so coarse and violent that it is hopeless to expostulate with him.
1Sa_25:18-20
Five measures of parched corn. The measure named here, the seah, contains about a peck and a half. As this seems little, Ewald reads 500 seahs, but probably it was regarded as a delicacy. Clusters of raisins. Rather, as in the margin, lumps of raisins. The bunches of grapes when dried were pressed into cakes. Sending her servants in front leading the asses which carried the present, she followed behind, and met David as she was coming down by the covert of the hill. Hebrew, "in secret of the hill," under cover of the hill, i.e. she met him as she was descending into some glen into which he had entered from the other end.
1Sa_25:21, 1Sa_25:22
David justifies his fierce anger by referring to the services he had rendered Nabal, and which had been requited so shabbily. For the phrase so do God unto the enemies of David see on 1Sa_20:16. A superstitious feeling probably lay at the root of this substitution of David's enemies for himself when thus invoking a curse.
1Sa_25:23-25
Abigail … fell before David on her face. This very abject obeisance may have been grounded on her belief in David's future kingship, or it may simply mark the inferior position held by women in those days (see 1Sa_25:41). Her whole address is couched in very humble terms. David (1Sa_24:8) only stooped with his face to the ground before Saul. Upon me. Abigail represents herself as the person really guilty, on whom the iniquity, i.e. the punishment of the offence, must fall. Nabal is a mere son of Belial, a worthless, bad man, whose name Nabal, i.e. fool, is a sign that folly is with him, and accompanies all his acts. As a fool he is scarcely accountable for his doings, and Abigail, whose wont and business it was to set things to rights, saw not the young men, and so was unable to save them from her husband's rudeness.
1Sa_25:26, 1Sa_25:27
Abigail begins her appeal by affirming that it was Jehovah who thus made her come to prevent bloodshed; she next propitiates David with the prayer that his enemies may be as Nabal, insignificant fools; and finally asks him to accept her present, not for himself,—that would be too great an honour,—but as good enough only for his followers. The first of these affirmations is obscured by the rendering in the A.V; and should be translated, "And now, my lord (an ordinary title of respect, like our sir), as Jehovah liveth, and as thy soul liveth, so true is it that Jehovah hath withholden thee from blood guiltiness, and from saving thyself with thine own hand; and now let thine enemies," etc. The same words recur in 1Sa_25:31, 1Sa_25:33. Blessing. I.e. gift, present (see 1Sa_30:26). This beautiful term shows the deep religiousness of the Hebrew mind. The gift is something that comes not from the donor, but from God, in answer to the donor's prayer.
1Sa_25:28
Forgive the trespass of thine handmaid. Reverting to her words in 1Sa_25:24, that the blame and punishment must rest on her, she now prays for forgiveness; but the intermediate words in 1Sa_25:26, emphasised in 1Sa_25:31, have raised her request to a higher level. Her prayer rests on the ground that she was saving David from a sin, and that in his thirst for vengeance he was bringing upon himself guilt. If the form of Abigail's address was most humble, the matter of it was brave and noble. A sure house. I.e. permanent prosperity (see on 1Sa_2:35). Because my lord fighteth. Hebrew, "will fight." David was not fighting these battles now because he was not yet enthroned as the theocratic king. It was Saul's business at present to fight "Jehovah's battles," either in person or by his officers (1Sa_18:17). The words, therefore, distinctly look forward to the time when David as king will have the duty imposed upon him of protecting Jehovah's covenant people. Evil hath not been found in thee. Hebrew, "shall not be found in thee," i.e. when the time comes for thee to take the kingdom no one shall be able to allege against thee any offence by which thou hast lost thy title to the kingly office; nor afterwards as king shalt thou be guilty of any breach of thy duty to Jehovah, Israel's supreme Ruler, so as to incur rejection as Saul has done.
1Sa_25:29-31
Yet a man is risen. Rather, "And should any one arise to pursue thee," etc. The reference is of course to Saul, but put with due reserve, and also made general, so as to include all possible injury attempted against David. Bound in the bundle of life. Hebrew, "of the living." The metaphor is taken from the habit of packing up in a bundle articles of great value or of indispensable use, so that the owner may carry them about his person. In India the phrase is common; thus, a just judge is said to be bound up in the bundle of righteousness; a lover in the bundle of love. Abigail prays, therefore, that David may, with others whose life is precious in God's sight, be securely kept under Jehovah's personal care and protection. In modern times the two words signifying "in the bundle of the living" form a common inscription on Jewish gravestones, the phrase having been interpreted in the Talmud, as also by Abravanel and other Jewish authorities, of a future life. Shall he sling out, etc. In forcible contrast with this careful preservation of David's life, she prays that his enemies may be cast away as violently and to as great a distance as a stone is cast out of a sling. The middle is the hollow in which the stone was placed. Ruler. i.e. prince. It is the word rendered captain in 1Sa_9:16; 1Sa_10:1, but its meaning is more correctly given here. Grief. The word really means much the same as stumbling block, something which makes a person stagger by his striking against it unawares. Abigail prays, therefore, that when David has become prince, and so has to administer justice, this violent and revengeful act which he was purposing might not prove a cause of stumbling and an offence of heart to himself, by his conscience reproaching him for having himself done that which he had to condemn in others.
1Sa_25:32-35
David, in his thankful acknowledgment of Abigail's remonstrance, sees in it the hand of Jehovah the God of Israel, who had sent her, i.e. stirred her up to come. He commends also her advice, literally, her "taste," i.e. wisdom, discretion. It is the word rendered behaviour in 1Sa_21:13. But for this prudent conduct on her part in thus coming to meet him on the way, he solemnly assures her on oath that nothing could have saved Nabal and every male in his household from death. Finally, he accepts her present and dismisses her with the assurance that all was forgiven.
DEATH OF NABAL AND MARRIAGE OF DAVID AND ABIGAIL (verses 36-42).
1Sa_25:36-38
For he was very drunken. Hebrew, "and he was very drunken." This was not the cause of his heart being merry, but the result; he gave himself up to enjoyment till he became drunken, and then his merriment was over. When Abigail came back he was stupefied by drink, and it was not until the next day, when his debauch was passing off, that he was capable of being told what his wife had done. And when Abigail recounted to him David's fierce resolve, and how she had pacified him, he seems to have given way to a fit of violent indignation, flying out possibly at her as he had at David's messengers (1Sa_25:14), the result of which was an attack of apoplexy, and after lying in a state of insensibility for ten days, he died.
1Sa_25:39-42
Hath pleaded the cause of my reproach. In the causes tried at the gate of an Israelite city the friends of the accused both pleaded his cause, defended him from wrong, and punished any who had wronged him. So God had avenged David, while preventing him by Abigail s interference from avenging himself (see 1Sa_24:13). As a widow's legal mourning seems to have lasted only seven days, David, on hearing of Nabal's death, sent messengers to Abigail at Carmel to ask her in marriage. He was probably moved to this not merely by her sensible conduct, but also by the news that Michal had been given to another. She expresses her willingness in true Oriental fashion by saying she was ready to perform the most abject menial duties, even for his servants, and at once with five maidens proceeds to join him. It is a proof that David considered himself practically secure against Saul's attempts that he thus married and allowed women to accompany his small force, as their presence would not only impede the rapidity of his movements, but also implies a certain amount of case and comfort for their maintenance.
ADDITIONAL PARTICULARS RESPECTING DAVID'S MARRIED Life (1Sa_25:43, 1Sa_25:44).
1Sa_25:43, 1Sa_25:44
Besides Abigail, David also took to wife Ahinoam of Jezreel, a small village among the hills of Judah (Jos_15:56), and not the better known town of that name in the tribe of Issachar. Ahinoam was the name also of Saul's wife (1Sa_14:50). They were also …his wives. I.e. besides Michal. She had been given by Saul to Phalti the son of Laish, called Phaltiel in 2Sa_3:15, where we read of his lamentation at her being torn from him by Ishbosheth in order that she might be restored to David. Gallim is described in Isa_10:30 as being situated between Gibeah of Saul and Jerusalem.
1. Samuel dies, and is buried at Ramah amidst the sorrow of Israel.
2. David, returning to the wilderness, sends a greeting to Nabal, a wealthy man at Carmel, and asks for some favour to his young men on account of the friendly aid recently rendered to Nabal's shepherds.
3. Nabal, in a churlish spirit, sends an insulting reply, and refuses the request.
4. Whereupon David resolves on taking revenge for the insult. The allusion here to the death of Samuel, while a necessary part of the history of the age, seems to be introduced to prepare the way for the continuance of the narrative concerning David, who now has become the principal figure in the national life. We have to consider the teaching of the good man's death and the churlish man's insult.
Honour to the dead. The various points brought out in the brief reference are, the brevity of the notice compared with the length of service, the ground of the public homage, the loss and gain to Israel, the extent of influence revealed, and the temporary subsidence of party conflicts. Formulating the truths thus suggested, we see—
I. That THE SCANTY REFERENCE IN THE BIBLE TO THE PERSONAL WORK AND DEATH OF GOD'S BEST SERVANTS is in instructive CONTRAST WITH THE RECORDS CONCERNING CHRIST. Samuel's life was long and immensely useful to the world by the reformation wrought in Israel by the force of his character, and the preparation made for prophetic teaching and stable government. A holier and more devoted man was not found, and yet one verse tells us all about his death and burial. The same reticence is true concerning Abraham, Moses, Isaiah, and indeed all the most distinguished of men. They during life spoke little of themselves, and referred little to their ancestors. The apostles also live, labour, and die, and no stress is laid on their work and death, a circumstance in keeping with the self-abnegation which never made themselves prominent objects of faith. The contrast with Christ is impressive. He is all and everything. His self-reference is perfect egotism if he be a mere human being ordained only in higher degree than others to execute a Divine purpose. The exaltation of his name, work, and death by the apostles is most natural and harmonious with the silence of the Bible in relation to all others if he be really Divine. The question of his personality cannot be settled by mere verbal discussions. Broad facts must be considered, and these clearly determine the verbal sense where exegetes may be supposed to differ. This kind of argument appeals to the common sense of men, and accords also with the instinct of the Christian heart to worship Christ.
II. That THE HONOUR PAID TO THE DEAD, so far as referred to in Scripture, is THAT DUE TO HOLY CHARACTER AND SERVICE. The allusion here and elsewhere to a proper homage to the dead is clearly associated with the holy life and conduct previously recorded in the sacred narrative. There is a singular silence in the Bible with respect to any honours paid to men, on account of the greatness supposed to consist in warlike exploits. True greatness lies in good abilities being pervaded by a spirit of piety, and consequently consecrated to the advancement of the kingdom of God on earth. The value of a man's life is to be sought in the contribution he makes to the spiritual impulse by which the world is brought nearer to God. The supreme honours often paid to mere titular rank, to wealth, to military prowess, and even to bare learning, are expressive of a human judgment which is discounted by the language of the Bible, and will be reversed when, adjudged by the lofty standard of Christ, every man shall receive according to the deeds done in the body.
III. That THE DEATH OF TRULY GOOD MEN is both a LOSS AND A GAIN TO THE WORLD. Israel properly mourned because the "godly man" failed, for the activity and personal influence of the greatest man of the age henceforth would cease. We cannot say whether a good man's activity of spirit no longer operates as a power on men after his death—probably it does if there be any truth in the conservation and persistence of spiritual forces; but so far as survivors are concerned they are unconscious of it, and, on the other hand, are henceforth more open to the action of other visible influences. We lose much when good men die; yet we gain something. The whole life becomes more impressive in death than during its continuance. The germinal good sown in the heart by silent goodness and actual effort is quickened around the grave into healthy growth. The sobering, elevating influence of a sainted memory is a permanent treasure. Many have to bless God for the death of his saints. Heaven becomes more real to those whose beloved ones have gone before, and the levities of life are subdued by the thought of our temporary separation from the "general assembly."
IV. That THE REALITY AND EXTENT OF A GOOD MAN'S INFLUENCE OVER OTHERS IS BROUGHT OUT IN DEATH MORE THAN IN LIFE. The public homage paid to Samuel was the nation's response to his life's appeal to the heart and conscience. Like Elijah, he no doubt often deplored the degeneracy of the age, and questioned whether he was doing any substantial good. This doubt is the common experience of all God's servants. They cannot see the incidence of the rays of light as they silently fall on the dull heart of the people, though in theory they know that every ray performs its part in the great spiritual economy of the universe. But the subjects of holy influence do receive in some degree all that comes forth from a consecrated life, and it often requires the removal of a good man from this world to make manifest how strong a hold he has had on the thought and feeling of others. There are many instances of this in all grades of society. Churches and families reveal the power of a character when that character ceases to exercise its wonted energies. This should induce calmness and confidence in all who strive to bless the world by a devoted life. Those who exercise moral power are not always the best judges of its force and extent. God mercifully keeps from our view some of the good we are doing, lest we fall into the snare of the devil.
V. That MAN'S CONSCIOUSNESS OF THE SACREDNESS AND MYSTERY OF HUMAN EXISTENCE, when aroused, is SUPREME OVER EVERY THOUGHT AND FEELING. All Israel, embracing Saul, David, the prophets, and the slanderers and conspirators at the court, assembled around the grave of Samuel and wept. The strifes and rivalries of parties, the deadly feuds and cruel animosities of life, the most urgent of human passions, were for the time set aside under the influence of that deep, all-mastering feeling that human existence on earth is a sacred mystery. The holiest and most honoured are seen to succumb to the strong hand which carries off the most worthless. Each asks, Is this the end? Is there nothing beyond? If there is, what? Thus it is man's reflectiveness, awakened by the death of the great, which causes him to recognise at the same time both his littleness and his greatness. The solemnity of having a rational existence comes on all in presence of death. That we are made for something far above what now engages our attention is forced on the spirit, and our connection with an invisible sphere and final tribunal rises into awful distinctness. This frequently recurring sense of the sacredness and mystery of existence is a check on sinful tendencies, and furnishes occasions for the application of the gospel to the hearts of men. Gospel truth learnt in early years will often assert its power in men as, leaving awhile the contentions and sins of life, they stand by the open grave.
I. THE PRINCIPLE ON WHICH EVENTS ARE RECORDED IN SCRIPTURE. Is this principle ascertainable? Can any hypothesis concerning it be verified by an induction of facts? Granting an affirmative reply to these questions, do we here get a harmony of Scripture superior to that of literal agreement in details? Now, in dealing with such questions we have to be guided by a few broad facts, such as, the order of Providence among men is subservient to the working out of the redemptive purpose in Christ; the redemptive purpose is wrought out through the instrumentality of chosen servants, succeeding one another by Divine arrangement; events touching the lives of these men affected the performance of their part in the accomplishing of the purpose, in so far as they developed character or brought the great principles for which they lived into conflict with opposing principles; the Bible is designed to be a record of the events which advanced the unfolding of the redemptive purpose, either directly, or by indirectly shaping the character and conduct of those engaged in its outworking, and forcing the Divine idea into sharp contrast with various forms of evil. The attempt to find the principle of selection of facts for incorporation in God's record of the history of redemption in any other direction must fail. The great thought of this Book of Samuel is the conflict of the Messianic hope with opposing evils. Hence all through the life of David we see that the "salvation of the Lord," i.e. the great spiritual reformation to be wrought as a prelude to a future and more blessed one, was the issue at stake; and those events are evidently related which helped it on, and such as were opposed to it. Principles are embodied in each of these instances, and thus the relation of events to the unfolding purpose of God is that quality in them which accounts for their insertion in the Scriptures. The verification of this is an interesting study. It may suffice here to note that when we consider the great influence on the life of David of such a woman as Abigail, and therefore on his work for the world, we can see the propriety of some account of her in relation to him, and we shall see directly how completely Nabal's churlishness was an illustration of the grovelling spirit which scorns such lofty spiritual aspirations as are involved in working out the Divine purpose for mankind.
II. THE CAUSES AND CURE OF DOMESTIC INFELICITY. The home life of Nabal was evidently not happy, arising partly from utter diversity of taste, temperament, and culture, and partly from dissimilarity of moral conduct and religious principle. A low, grovelling disposition, revelling in sensual indulgence and proud of wealth, could not but embitter the life of a "woman of good understanding," and of such fine spiritual perceptions as are indicated by her words to David (verses 27-31). There are unfortunately many such homes. Wise and holy women are held to the humiliation and sorrow of a lifelong bondage. In modern times the causes of domestic infelicity are various—fashion, that considers station before happiness; love of wealth, that lays beauty, sweetness, and culture at the feet of mammon; inconsiderate haste, acting on partial knowledge of character; concern for a livelihood irrespective of moral qualities; incompatible religious sentiments; selfishness on the one side, seeking inordinate attention, and neglect on the other, heedless of the sacred bond. In many cases the release is only in death, so utter is the desolation. So far as Abigail was concerned, her discretion and self-command mitigated the evils of her home; but the radical remedy is a renewal of the spirit, a turning of the life to God.
III. THE OBLIGATIONS OF WEALTH. That every talent imposes on its possessor corresponding obligation is a first principle of morals and religion. No man holds material wealth for himself. He is a member of society, and bound to exercise his gifts for the welfare of others. The common responsibilities attached to wealth therefore devolved on Nabal, and no narrow, private views or acquired greed of gain could release him from the laws of God, however irksome they might make obedience to it. But there were special reasons why he was bound to allow David to share in his plenty; for was he not known to be a man persecuted for righteousness' sake, of the same tribe as Nabal, admitted by the popular voice to have been a benefactor by his prowess on behalf of the nation, the guardian, by means of his men, of Nabal's servants in a recent season of peril, and regarded in Nabal's house (verses 27-31) and elsewhere as the coming king, well fitted by his qualities to raise the spiritual and social condition of the people? The modest request of David was just, and the duty of the rich man was clear. The question of the obligations attaching to the possession of wealth needs to be pressed home with earnestness and elucidated with intelligence. The "love of money" is so strong in some as to blind the intellect and harden the heart against a recognition of the proper uses of it. No fixed standard can be set up for the distribution of wealth, for the duties of giving and spending are relative to position and surroundings. The first thing to recognise is that wealth is not for self-indulgence or aggrandisement, but for the enrichment of all around. The next is the cultivation of a kindly, generous spirit that looks tenderly on the more needy, combined with a sound judgment as to the best means of enabling many to enjoy the distribution of wealth as the recompense of labour and skill. Above all, every man should, in a spirit of love and gratitude, lay all on the altar of God, and see to it that a good proportion be devoted to the cause of Christ. None have ever regretted consecrating wealth to God. But that is not consecration to God which appropriates to religious uses when dependent ones are lacking means of support (Mar_7:11). It would work a revolution in the social condition of our country, and that of the mildest and most beneficent kind, as well as give an immense impulse to the cause of religion, did men of wealth but conscientiously estimate their obligations to God and man, and act accordingly.
IV. CONTEMPT FOR SPIRITUAL ASPIRATIONS. "Who is David? and who is the son of Jesse? there be many servants nowadays that break away from their masters." Thus did Nabal, knowing well who David was, what course he had pursued, what trials had befallen him, and what high spiritual anticipations were associated with his chequered life, express his contempt for the coming king and his supposed mission in Israel. This was clearly the case of a rich man, fond of sensual indulgence, boastful of his possessions, indifferent to the culture, moral elevation, and spiritual prosperity of his countrymen, and looking with scorn on the men who long for a higher form of life in which purity, knowledge, and joy in God are prominent features. He wanted to have nothing to do with "theorists," "fanatics," and men of that type. The country was well enough, and the son of Jesse was not wanted. The insult to the living was insult to man. Men are often only the exponents of principles that survive when they are gone. Samuel during his early labours was the energetic exponent of the spiritual idea of God's kingdom as against the grovelling conceptions of Israel's function entertained by the degenerate nation. Later David became its chosen representative, and in this his anointing as a more worthy man than Saul had its significance. Those who, like Jonathan, Gad, and Abiathar, identified themselves with David became a party in the State devoted to the assertion of the higher hope, while the men who prompted Saul to evil, the Ziphites, and now Nabal, were the supporters of the low, earthly ideal of Israel's life. Their antagonism to David was, therefore, deeper than at first appears; it was based on lack of sympathy with, and in fact positive dislike of, the spiritual aspirations cherished by David, and which he in the providence of God was destined largely to enunciate and realise. What is meant by "such as love thy salvation"? (Psa_40:16). Evidently those who are yearning for that great deliverance from evil which God was then working out for Israel—typical of the wider deliverance which the true King of Zion is now working out for men. And as men like Nabal despised the holy aspirations of David, so do the same men now despise the aspirations of those who think not their work done till spiritual religion is universal. The Saviour heard men say, "Is not this the carpenter's son?" The pure and lofty aspirations of his life met with the reverse of a response in grovelling minds. Men do not object to a religion, but they do dislike a holy religion.
Practical lessons:—
1. Let it be our effort so to live that men may remember us with feelings of loving interest.
2. The tone of our daily life may often be raised, and a shield against temptation may be found, by occasionally communing in spirit with the honoured dead whom we have known.
3. In all arrangements for life we should allow moral and religious considerations to have chief influence.
4. Conscientious regard for the teaching of God's word in reference to wealth, and special prayer for guidance in its use, cannot but make it a blessing to the possessor and to others.
5. It requires careful thought to trace out the connection between growing riches and distaste for spiritual religion (Mar_10:23-27).
1Sa_25:13-17
1. David, stung by the insult, prepares to take summary vengeance on Nabal.
2. A servant, overhearing his intention, reports it to Abigail.
3. He also relates to her the circumstances of David's kindness to Nabal's men, and appeals to her for intervention, as he has no faith in Nabal's wisdom or generosity. The course taken by David would ordinarily be termed natural for an Eastern chieftain; that of the servant was more considerate than usually is found among men of his class when placed in personal peril. Regarding the two causes separately, we may express the teaching thus:—
I. THERE IS AT TIMES A SAD DISPROPORTION BETWEEN THE BELIEFS AND THE PRACTICE OF EVEN THE BEST OF MEN. David was undoubtedly the most spiritually enlightened, patient, and devout man then living. The psalms of the period indicate a wonderful faith in the care and goodness of God, and his recent conduct had illustrated his patience, generosity, and forbearance. The elevated tone of his language to Saul (1Sa_24:11-15), in which he commits his personal wrongs to God, is worthy of New Testament times. The common faith of his life could not but have been strengthened by the solemnities of the funeral from which he had lately returned. Nevertheless David could not bear an insult and ingratitude, but must in unholy zeal cease to trust his cause to God, and avenge evil with his own hand. Sons of Zebedee live in every age, who cannot wait the calm purpose of God to vindicate his saints, while at the same time professing to he of a spirit born of heaven, and akin to that of him "who when he was reviled, reviled not again." This falling below our ideal is a too common calamity in individual and Church life. The question may rise whether we really believe what we say we do when conduct does not harmonise therewith, for is not real faith influential? The great verities of our Christian Scriptures, respecting Christ's love, our destiny, the world's spiritual need, and the unspeakable importance of eternal things, are enough to enchain every soul to holy consecration that knows no reserve. It is well that we estimate the disparity between creed and conduct; the dishonour it brings, the harm to religion it entails, and the effect of it on our prayers (Jas_5:16).
II. OUR STANDARD OF CONDUCT IS TO BE TAKEN NOT FROM GOOD MEN, but from the EXPLICIT TEACHING OF SCRIPTURE AND THE EXAMPLE OF CHRIST. As we read the books of men with reserve, and accept only that which accords with a standard of truth apart from them, so our reading of the conduct of saints is to be discriminating. They are often illustrious examples of good, but not our models. Our conduct under analogous circumstances is not to be regulated by that of David, but by the teaching which tells us not to "avenge" ourselves, but to return good for evil, and even love our enemies. If men ask what this non-personal retaliation means, the answer is, the life of Christ. That it is alien to human tendencies and often regarded as unmanly does not make it less Christian. Very few persons "enter into the kingdom of God" in the sense of behaving in the world as Christ did. Even Christian men sometimes speak as though it were madness to display just the spirit of meekness, love, and compassion which marked his career under provocation. Who dare say in the truest sense, "We have the mind of Christ "?
III. DISCRIMINATION AND PROMPTITUDE ARE VALUABLE QUALITIES IN AVERTING EVILS INCIDENT TO HUMAN WRONG DOING. The evil consequences of one great sin on the part of a good man may be very serious, and, as in this case, calling for exceeding care if they are to be averted. The conduct of the servant (1Sa_25:14-17) is worthy of imitation in many departments of life. He did not selfishly flee to secure himself, but, reading well the purpose of David, thought of the safety of all, formed a just estimate of Abigail's tact and courage, and of Nabal's stupidity, and without delay laid before his mistress the provocation offered to David. A wise and prompt servant is a blessing in a home. These qualities go far to render men successful in life; and if more attention were paid in early years to the development of them, many an one would be saved from disaster, and the whole machinery of saints would move more smoothly. May we not also see an analogy here to the case of a man who, foreseeing spiritual calamity to others, promptly devises means of delivering them from it?
Practical lessons:—
1. We should be on the watch against sudden provocations of our unholy tendencies, and we shall find an habitually prayerful spirit one of the best aids to the immediate suppression of passion.
2. It is worth considering how much the Church and world have lost by failure on the part of Christians to live out the spirit and precepts of Christ.
3. It is a question whether sufficient attention is paid to the suppression of the love of fighting and taking of revenge in children, and how far literature and customs foster these evils.
4. In cases of moral conduct prompt action is always best.
1Sa_25:18-31
1. Abigail, aware of the danger, provides an ample present, and secretly sends on her servants to prepare the mind of David for an interview.
2. On seeing David she humbly seeks an audience, and intimates that Nabal was not to be regarded as of importance.
3. She pleads her cause by reminding David of the kind restraint of Providence in keeping him from wrong, of Nabal's utter unworthiness of his notice, of the provision made for the young men, of his own integrity and coining distinction, of his spiritual safety amidst trials, of the future satisfaction of not having causelessly shed blood, and then begs that she may not be forgotten in coming days of power. This narrative may be considered in relation to Abigail and to David. In the former it affords—
I. AN ILLUSTRATION OF THE ART OF PERSUASION. The course pursued by Abigail was creditable to her courage, tact, piety, and loyalty to truth. A more beautiful instance of the art of persuasion in the sphere of private life is not found in the Bible. It may be considered in two ways.
1. In relation to the method adopted. This may be seen by noticing the line of argument. David is, after a respectful act of obeisance, informed that the omission of which he complained was without the knowledge of the person who was largely responsible for acts of hospitality (1Sa_25:25). Then, with exquisite delicacy, he is reminded of the sin of avenging self, and of the goodness of God in restraining from it (1Sa_25:26). This appeal to the moral sense is strengthened by an assurance that the offending person was far beneath the notice of one so distinguished, and that dignity could well afford to let him alone (1Sa_25:24). Moreover, the occasion which properly roused his generous concern for hungry and deserving servants was passed, as ample provision was at hand for them (1Sa_25:27). Passing from others, David is assured of confidence in his Divine call and the integrity of his life, despite all slanders (1Sa_25:28). And though persecution is hard to be borne, yet he is reminded that full compensation is made in being securely kept by God, and thus blessed with the spiritual life embraced in the everlasting covenant (1Sa_25:29)—a blessing which wicked foes cannot share. To crown all, he is led to think of the not distant day when, as king of God's people, he will enjoy the highest honours; and it is gently suggested that it would be a pity to mar the joys of such a time by reflection on an act of personal revenge by deeds of blood. A beautiful instance of what a wise, holy woman can do when emergency arises.
2. In relation to the general principles involved. Persuasion is required in the pulpit, the home, and the common intercourse of life; and observation proves how much depends on the adoption of right principles in using it. Some never succeed. The human soul can be successfully approached by certain avenues only. To be successful there ought to be—
(1) A tone and manner befitting the persons and the circumstances.
(2) A clear but delicate reference to the governing sense of right; for conscience properly addressed is sure to become an internal advocate for us.
(3) A readiness to meet every lawful claim and satisfy every generous instinct; for heed is given to those who are zealous in doing right.
(4) An evident appreciation of the actual position in which those are whom we address; for confidence in our judgment and professed sympathy is then awakened.
(5) A gentle appeal to the most sacred religious hopes and aspirations which, though unexpressed, may exercise a controlling power over life.
(6) Regard to the principle of self-interest as a force in life supplementary to higher considerations. It is worth a study to become "wise to win souls."
II. AN ILLUSTRATION OF THE INFLUENCE ON TEMPER AND CONDUCT OF RELIGIOUS CONSIDERATIONS. There was power in Abigail's argument derived from her appeal to David's sense of the wrong of revenge, and the assurance that his generous concern for his young men was now unnecessary. But that which evidently touched David most was her reference to his being the object of God's love and care. To be restrained by a loving God, to be in favour with him amidst the wrongs of evil men, to have an interest in the higher spiritual life which is nourished and guarded by God was more than all beside. How could one so richly and undeservedly blessed be revengeful or act in any way unworthy of the name of God? The apostle adopts the same line of argument when he, enjoining a spirit of forgiveness, reminds his readers of the forgiveness they have received (Eph_5:32). If we would be humble, gentle, forgiving, and grateful, let us consider what it is to have our "names written in heaven" (Luk_10:20), and to be objects of a love from which nothing can separate us from. 8:38, 39). A judicious use of such reflections and considerations is extremely important in spiritual culture. Men are deeply touched by the thought of what God has done for them. A little religious retrospect would save many a man from yielding to violent impulses. The same result is secured by cherishing due regard to our lofty aspirations. Those who are to be raised to thrones will not do mean and wrongful deeds. Who can estimate the influence of Christian anticipations on present conduct?
III. AN ILLUSTRATION OF DEEPENING FAITH IN MESSIANIC PURPOSES. Men like Doeg, Cush, and the Ziphites might combine and by slander seek to destroy faith in David's integrity, and so seem to put back the realisation of the purposes for which he had been anointed; and the Psalms reveal how these things sometimes depressed his spirit. But all this time the more intelligent and devout saw clearly that he was the man to build up the kingdom, and Abigail, by this beautiful revelation of her confidence in his coming elevation to power, was only a revelation to him of advancing faith. The strength thus brought to his heart reminds us of the comfort evidently conveyed to the Saviour's heart by Peter's explicit avowal (Mat_16:16, Mat_16:17). And as time advances there will arise, as a cheering set off to the scorners and detractors, superior minds bearing witness to the Divine truth and coming triumph of Christ's kingdom. Equally so will confirmations rise up of the call of the Christian to share in the higher service of the future.
General lessons:—
1. A wise man will bring his impulses to the light of religious truth and allow it to tone them down.
2. In cases of difficulty, where temper is concerned, a quiet, fervent spirit is of great importance.
3. To have a place in the Lamb's book of life is full compensation for the ills we may suffer at the hands of men.
4. It is beneath the dignity of a Christian man to contend with the mean and base.
5. It is a sound maxim to suffer inconvenience rather than do anything that will tend to mar the enjoyment of the success we hope to win.
1Sa_25:32-35
1. David, recognising the hand of God, expresses his sense of his mercy and blesses Abigail for her advice.
2. He perceives, in the light of her remonstrance, the terrible evil of the passion that had swayed him.
3. Accepting her present, he dismisses her in peace. The success of Abigail's wise conduct was now assured in a good man being saved the guilt and shame of acting at variance with his professed trust in God; and while duly honouring the instrument of deliverance, God's restraining mercy is fully brought into prominence. Notice—
I. RESTRAINING MERCY IS A FACT IN EVERY LIFE. This instance was conspicuous, but David elsewhere acknowledges the constant keeping of his God (Psa_19:13; Psa_141:9). We owe much to God for what we are not and do not, as also for what we are and do. "By the grace of God I am what I am" applies to prevention as well as endowment. Every man is conscious of carrying within him a power of evil in excess of what finds outlet in deeds, and its repression is due not only to human wisdom and strength. The conditions of social life that check the development of inward sinfulness are of God as truly as the truth we cherish that we may not sin against him (Psa_119:11). The friends who counsel and warn, the ordinances that tend to weaken the force of evil and nourish holiness, are the agencies of the same gracious God who endowed us with the helping conscience to which they appeal. If occasional providences, be they disasters or personal interventions, draw special attention to the unseen hand, they do not render the restraint at other times less real because they are more steady and gentle. There is a spirit that strives silently with man and holds him back from ruin.
II. OUR RECOGNITION OF RESTRAINING MERCY IS MORE PRONOUNCED WHEN WE HAVE PASSED THROUGH UNUSUAL TEMPTATIONS. Temptations are common experience, but sometimes they come in "like a flood." The admission of God's kindly and constant restraint is an item of daily belief, attended with more or less gratitude; but when the soul has been brought face to face with a terrible sin by the force of violent impulses, and kept from committing it by what is called a narrow chance, then the good hand of God is distinctly recognised. In the lull of the storm we see clearly the rocks on which character well nigh made shipwreck. The light of truth reveals whither we were going, and the soul is aghast at the spectacle. In the lives of most there have been occasions when we were on the very verge of destruction, or, like David, were about to mar our consistency and usefulness by a sad transgression. The refined spirit of a Christian shrinking in horror at the very thought of what might have been cannot but say, "Blessed be the Lord God;" and where human instruments have been employed, a benediction falls on them for their kindly aid. These acts of recognition, so full of gratitude and joy, are but faint indications of that inexpressible joy and gratitude when, in survey of all life's dangers, the soul will praise the "mercy that endureth forever."
III. A PROPER RECOGNITION OF RESTRAINING MERCY IS ATTENDED WITH A CALM AND STEADY ATTENTION TO THE DUTIES OF OUR SPIRITUAL POSITION. David, as chosen servant of God, quietly accepts the gift of Abigail, and, dismissing her, reverts to the normal course of trusting in God and biding his time. He lived out his true character all the better for this narrow escape. It is the natural effect of mercy, when recognised, to render us more true to our holy calling in God's service. We go on our way with stronger determination to submit to his will, whatever it may bring, and to live in closer fellowship with him.
General lessons:—
1. It is good to place our stormy passions in the clear light of God's truth.
2. Our spiritual life acquires more elevation and tone by occasionally reflecting on God's restraining mercy.
3. The sin of indulging in violent passions must not be overlooked in the deliverance from their overt expression.
4. From an experience of deliverance from fearful moral perils we may enlarge our knowledge of the possibilities of life, and find increased reasons for habitual watchfulness.
1Sa_25:36-44
1. Abigail, finding Nabal in the midst of a drunken revel, refrains from speaking of her interview with David.
2. In the morning, on her relating what had transpired, he became insensible, and soon after dies.
3. On hearing of his death David recognises afresh the mercy that had restrained him, and sees the wisdom of leaving judgment to the Lord.
4. David, deprived of his wife Michal, though possessed of Ahinoam, seeks to take Abigail to wife, and she, accepting his advances, consents. The sacred narrative is wonderfully effective in making David the central figure amidst the diversity of detail alluded to, and thus indicates the unity of principle on which it is framed, as well as foreshadows the higher presentation of Christ as the one figure, discernible by the eye of faith, amidst the varied teachings of Scripture. The manifold teaching of this section, while associated with David as the central figure, may be most conveniently represented under three heads. We have here—
I. CONTRASTS OF CHARACTER. Nabal may be regarded as an instance of a type of character well known in every age—low in taste, devoted to material gains, insensible to lofty spiritual aspirations, the miserable victim of disgusting habits, exercising a pernicious influence, and coming to an end dishonourable and ruinous. Grades of this character may be found, but the essential features of it are sensuality, irreverence, and earthliness. The chapter presents us with three characters agreeing in a common contrast to this—Abigail's, David's, Samuel's. Each of these, in the sphere allotted by Providence, stands out as the very opposite of Nabal. That which formed the inspiring power in them was intelligent devotion to the higher interests of life and strong faith in the Divine purpose that was being worked out in Israel. The reference in 1Sa_25:1 to the honourable burial of Samuel, and in 1Sa_25:36-38 to the disgraceful end of Nabal, as well as the intermediate references to David and Abigail, show that the contrast of characters lies in four things—spirit, aims, influence, and end. All characters may be tested by these criteria. The spirit is either devout, reverent, trustful, and obedient, or grovelling, profane, alien to God. The aim in life is the creation of the spirit, and is either to promote individual and public righteousness in association with God's purpose in the Messiah, or to gather wealth and find transitory gratification. The influence is either to elevate, inspire, and enrich the world with what is best and enduring, or to drag down, embitter, and brutalise mankind. The end, as in the case of Samuel, is either peace, honour, and future blessedness, or wretchedness, dishonour, and future woe. In every age and locality where truth is loved and rejected these opposite tendencies and issues are found, and it would be instructive and impressive to develop with illustrations from history the gradations of contrast. The clue to contrasts in taste, habit, and final condition is to be sought in the state of the spirit in its relation to God. "The carnal mind is enmity against God." "You hath he quickened who were dead."
II. THE JUSTIFICATION OF PATIENCE. It is possible to take David's words (1Sa_25:39) as expressing thanks for preservation from sin, and at the same time pleasure that his churlish enemy was now smitten; but the sense more congruous with the circumstances seems to be that he was, on reflection, more and more grateful for Divine restraint; and the fact that God had, without his agency, done what seemed to him best was evidence that man need never hasten to vindicate himself by violent measures, but may be patient under wrong. He was glad that God, and not he, had vindicated right. Events in the course of Providence will justify abstention from evil even under strong provocation. Many a man, patiently repressing violent passions, and content to endure rather than savagely avenge wrong, has lived to see the day when God, in some unlooked for way, has visited the wrong doer with chastisement, and then, while thankful for restraint, he is able to see in the Divine conduct a justification of the patience once so hard to exercise, and that seemed to men of the world so inexpedient and weak. And here comes out the great truth that the meek and quiet virtues enjoined by Christ are always justified by Providence, though at the time they are exercised they seem to be contrary to human nature. This is but a branch of a still wider truth, that all holiness of feeling and conduct is in the issue coincident with self-interest. Utility may not be the basis of morality, but in its broadest sense, taking in endless existence and future relations, it is exemplified in the effects. A few observations may suffice on this subject.
1. It often requires much effort to be truly virtuous. David felt it harder to abstain from avenging wrong than to avenge it. The positive side of his virtue was patient trust in the justice of God, and the impulses of the old man are against this. Very often personal losses and social disadvantages attend our patient endurance of evil, and these set into operation our strong feelings of resentment, our estimate of profit and loss, and our professed love of right.
2. All such virtue has the promise of success. To trust in God, to be patient in tribulation, and kindred qualities are pregnant with victory. Right feeling and conduct per se have a tendency, as Butler has shown, to ultimate happiness; and the ordinations of Providence are all subordinate to the vindication of right.
3. Personal and general history show that patient trust in God's justice is honoured. Martyrs have found it better to leave their cause to God. The results of their endurance are perpetual, and most blessed and powerful. Every Christian can see in his own life that God does not forsake his saints, but turns their patient trust to his honour and glory, and the higher education of the individual and the race. Events will justify religious feeling in any form. It answers in every way to be like Christ.
III. THE DOMESTIC FACTOR IN LIFE. The details concerning Nabal are given because of David's place in the history of redemption, and for the same reason we have an account of David's domestic relationships. It is well known that the domestic tie is of extreme importance in every life. Men are helped or hindered, blessed or cursed, by the kind of influence that sways the home. Considering how much the general character is affected by the development of the tender and pure feelings proper to home life, the loss to the world arising from domestic miseries is incalculable. What a change in society were our toilers blessed in the person of their wives with the love, the refinement of feeling, and the intelligent Christianity which knows how to make home a welcome, cheery place! Men li