Then Abigail hurried and took two hundred loaves of bread, two containers of wine, five sheep ready dressed, five seahs of parched grain, one hundred clusters of raisins, and two hundred cakes of figs, and laid them on donkeys. She said to her young men, “Go on before me. Behold, I am coming after you.” But she didn’t tell her husband, Nabal. As she rode on her donkey, and came down by the covert of the mountain, that behold, David and his men came down toward her, and she met them.
Now David had said, “Surely in vain I have kept all that this fellow has in the wilderness, so that nothing was missed of all that pertained to him. He has returned me evil for good. God do so to the enemies of David, and more also, if I leave of all that belongs to him by the morning light so much as one who urinates on a wall.”
When Abigail saw David, she hurried and got off her donkey, and fell before David on her face, and bowed herself to the ground. She fell at his feet, and said, “On me, my lord, on me be the blame! Please let your servant speak in your ears. Hear the words of your servant. Please don’t let my lord pay attention to this worthless fellow, Nabal; for as his name is, so is he. Nabal is his name, and folly is with him; but I, your servant, didn’t see my lord’s young men, whom you sent. Now therefore, my lord, as Yahweh lives, and as your soul lives, since Yahweh has withheld you from blood guiltiness, and from avenging yourself with your own hand, now therefore let your enemies, and those who seek evil to my lord, be as Nabal. Now this present which your servant has brought to my lord, let it be given to the young men who follow my lord. Please forgive the trespass of your servant. For Yahweh will certainly make my lord a sure house, because my lord fights Yahweh’s battles. Evil will not be found in you all your days. Though men may rise up to pursue you, and to seek your soul, yet the soul of my lord will be bound in the bundle of life with Yahweh your God. He will sling out the souls of your enemies, as from the hollow of a sling. It will come to pass, when Yahweh has done to my lord according to all the good that he has spoken concerning you, and has appointed you prince over Israel, that this shall be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. When Yahweh has dealt well with my lord, then remember your servant.”
Geneva Bible translators 1599 · Public Domain On vv18, 19, 22, 24, 25, 26, 27, 28, 29, 31 Hebrew, bread.
Hebrew, bread.
Or, clusters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–31 1Sa 25:18 Then Abigail made haste, and took two…
1Sa 25:18 Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched [corn], and an hundred clusters of raisins, and two hundred cakes of figs, and laid [them] on asses.
Ver. 18. Then Abigail made haste.] As if she had had wings, and "wind in her wings," {as Zec 5:9} for she well knew the danger of delays in such a case.
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And took two hundred loaves.] A very large present, to expiate her husband’s illiberal refusal: whereunto she added great store of good words to make amends for his harsh language. And herein she was more happy than that English lady, De Breuse, who had by her virulent and railing tongue more exasperated the fury of King John, than could be pacified by her strange present of four hundred cattle and one bull - all milk white, except only the ears, which were red - sent unto the queen.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31 Abigail took two hundred loaves; which she did without…
Abigail took two hundred loaves; which she did without his leave, and against his mind, because it was a case of apparent necessity, for the preservation of herself, and husband, and all the family from imminent ruin. And surely that real and urgent necessity which dispenseth with God’s positive commands, might well dispense with the husband’s right in this case.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v18 We have here an account of Abigail's prudent management…
We have here an account of Abigail's prudent management for the preserving of her husband and family from the destruction that was just coming upon them; and we find that she did her part admirably well and fully answered her character. The passion of fools often makes those breaches in a little time which the wise, with all their wisdom, have much ado to make up again. It is hard to say whether Abigail was more miserable in such a husband or Nabal happy in such a wife. A virtuous woman is a crown to her husband, to protect as well as adorn, and will do him good and not evil. Wisdom in such a case as this was better than weapons of war. 1. It was her wisdom that what she did she did quickly, and without delay; she made haste, Sa1 25:18. It was no time to trifle or linger when all was in danger. Those that desire conditions of peace must send when the enemy is yet a great way off, Luk 14:32. 2. It was her wisdom that what she did she did herself, because, being a woman of great prudence and very happy address, she knew better how to manage it than any servant she had. The virtuous woman will herself look well to the ways of her household, and not devolve this duty wholly upon others.
Abigail must endeavour to atone for Nabal's faults. Now he had been in two ways rude to David's messengers, and in them to David: He had denied them the provisions they asked for, and he had given them very provoking language. Now,
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I. By a most generous present, Abigail atones for his denial of their request. If Nabal had given them what came next to hand, they would have gone away thankful; but Abigail prepares the very best the house afforded and abundance of it (Sa1 25:18), according to the usual entertainments of those times, not only bread and flesh, but raisins and figs, which were their dried sweet-meats. Nabal grudged them water, but she took two bottles (casks or rundlets) of wine, loaded her asses with these provisions, and sent them before; for a gift pacifieth anger, Pro 21:14. Jacob thus pacified Esau. When the instruments of the churl are evil, the liberal devises liberal things, and loses nothing by it; for by liberal things shall he stand, Isa 32:7, Isa 32:8. Abigail not only lawfully, but laudably, disposed of all these goods of her husband's without his knowledge (even when she had reason to think that if he had known what she did he would not have consented to it), because it was not to gratify her own pride or vanity, but for the necessary defence of him and his family. which otherwise would have been inevitably ruined. Husbands and wives, for their common good and benefit, have a joint-interest in their worldly possessions; but if either waste, or unduly spend in any way, it is a robbing of the other.
II. By a most obliging demeanour, and charming speech, she atones for the abusive language which Nabal had given them. She met David upon the march, big with resentment, and meditating the destruction of Nabal (Sa1 25:20); but with all possible expressions of complaisance and respect she humbly begs his favour, and solicits him to pass by the offence. Her demeanour was very submissive: She bowed herself to the ground before David (Sa1 25:23) and fell at his feet, Sa1 25:24. Yielding pacifies great offences. She put herself into the place and posture of a penitent and of a petitioner, and was not ashamed to do it, when it was for the good of her house, in the sight both of her own servants and of David's soldiers. She humbly begs of David that he will give her the hearing: Let thy handmaid speak in thy audience. But she needed not thus to bespeak his attention and patience; what she said was sufficient to command it, for certainly nothing could be more fine nor more moving. No topic of argument is left untouched; every thing is well placed and well expressed, most pertinently and pathetically urged, and improved to the best advantage, with such a force of natural rhetoric as cannot easily be paralleled.
1. She speaks to him all along with the deference and respect due to so great and good a man, calls him My lord, over and over, to expiate her husband's crime in saying, "Who is David?" She does not upbraid him with the heat of his passion, though he deserved to be reproved for it; nor does she tell him how ill it became his character; but endeavours to soften him and bring him to a better temper, not doubting but that then his own conscience would upbraid him with it.
2. She takes the blame of the ill-treatment of his messengers upon herself: "Upon me, my lord, upon me, let this iniquity be, Sa1 25:24. If thou wilt be angry, be angry with me, rather than with my poor husband, and look upon it as the trespass of thy handmaid," Sa1 25:28. Sordid spirits care not how much others suffer for their faults, while generous spirits can be content to suffer for the faults of others. Abigail here discovered the sincerity and strength of her conjugal affection and concern for her family: whatever Nabal was, he was her husband.
3. She excuses her husband's fault by imputing it to his natural weakness and want of understanding (Sa1 25:25): "Let not my lord take notice of his rudeness and ill manners, for it is like him; it is not the first time that he has behaved so churlishly; he must be borne with, for it is for want of wit: Nabal is his name" (which signifies a fool), "and folly is with him. It was owing to his folly, not his malice. He is simple, but not spiteful. Forgive him, for he knows not what he does." What she said was too true, and she said it to excuse his fault and prevent his ruin, else she would not have done well to give such a bad character as this of her own husband, whom she ought to make the best of, and not to speak ill of.
4. She pleads her own ignorance of the matter: "I saw not the young men, else they should have had a better answer, and should not have gone without their errand," intimating hereby that though her husband was foolish, and unfit to manage his affairs himself, yet he had so much wisdom as to be ruled by her and take her advice.
5. She takes it for granted that she has gained her point already, perhaps perceiving, by David's countenance, that he began to change his mind (Sa1 25:26): Seeing the Lord hath withholden thee. She depends not upon her own reasonings, but God's grace, to mollify him, and doubts not but that grace would work powerfully upon him; and then, "Let all thy enemies be as Nabal, that is, if thou forbear to avenge thyself, no doubt God will avenge thee on him, as he will on all thy other enemies." Or it intimates that it was below him to take vengeance on so weak and impotent an enemy as Nabal was, who, as he would do him no kindness, so he could do him no hurt, for he needed to wish no more concerning his enemies than that they might be as unable to resist him as Nabal was. Perhaps she refers to his sparing Saul, when, but the other day, he had him at his mercy. "Didst thou forbear to avenge thyself on that lion that would devour thee, and wilt thou shed the blood of this dog that can but bark at thee?" The very mentioning of what he was about to do, to shed blood and to avenge himself, was enough to work upon such a tender gracious spirit as David had; and it should seem, by his replay (Sa1 25:33), that it affected him.
6. She makes a tender of the present she had brought, but speaks of it as unworthy of David's acceptance, and therefore desires it may be given to the young men that followed him (Sa1 25:27), and particularly to those ten that were his messengers to Nabal, and whom he had treated so rudely.
7. She applauds David for the good services he had done against the common enemies of his country, the glory of which great achievements, she hoped, he would not stain by any personal revenge: "My lord fighteth the battles of the Lord against the Philistines, and therefore he will leave it to God to fight his battles against those that affront him, Sa1 25:28. Evil has not been found in thee all thy days. Thou never yet didst wrong to any of thy countrymen (though persecuted as a traitor), and therefore thou wilt not begin now, nor do a thing which Saul will improve for the justifying of his malice against thee."
8. She foretels the glorious issue of his present troubles. "It is true a man pursues thee and seeks thy life" (she names not Saul, out of respect to his present character as king), "but thou needest not look with so sharp and jealous an eye upon every one that affronts thee;" for all these storms that now ruffle thee will be blown over shortly. She speaks it with assurance, (1.) That God would keep him safe: The soul of my lord shall be bound in the bundle of life with the Lord thy God, that is, God shall hold thy soul in life (as the expression is, Psa 66:9) as we hold those things which are bundled up or which are precious to us, Psa 116:15. Thy soul shall be treasured up in the treasure of lives (so the Chaldee), under lock and key as our treasure is. "Thou shalt abide under the special protection of the divine providence." The bundle of life is with the Lord our God, for in his hand our breath is, and our times. Those are safe, and may be easy, that have him for their protector. The Jews understand this not only of the life that now is, but of that which is to come, even the happiness of separate souls, and therefore use it commonly as an inscription on their gravestones. "Here we have laid the body, but trust that the soul is bound up in the bundle of life, with the Lord our God." There it is safe, while the dust of the body is scattered. (2.) That God would make him victorious over his enemies. Their souls he shall sling out, Sa1 25:29. The stone is bound up in the sling, but it is in order to be thrown out again; so the souls of the godly shall be bundled as corn for the barn, but the souls of the wicked as tares for the fire. (3.) That God would settle him in wealth and power: "The Lord will certainly make my lord a sure house, and no enemy thou hast can hinder it; therefore forgive this trespass," that is, "show mercy, as thou hopest to find mercy. God will make thee great, and it is the glory of great men to pass by offences."
9. She desires him to consider how much more comfortable it would be to him in the reflection to have forgiven this affront than to have revenged it, Sa1 25:30, Sa1 25:31. She reserves this argument for the last, as a very powerful one with so good a man, that the less he indulged his passion the more he consulted his peace and the repose of his own conscience, which every wise man will be tender of. (1.) She cannot but think that if he should avenge himself it would afterwards be a grief and an offence of heart to him, Many have done that in a heat which they have a thousand times wished undone again. The sweetness of revenge is soon turned into bitterness. (2.) She is confident that if he pass by the offence it will afterwards by no grief to him; but, on the contrary, it would yield him unspeakable satisfaction that his wisdom and grace had got the better of his passion. Note, When we are tempted to sin we should consider how it will appear in the reflection. Let us never do any thing for which our own consciences will afterwards have occasion to upbraid us, and which we shall look back upon with regret: My heart shall not reproach me.
10. She recommends herself to his favour: When the Lord shall have dealt well with my lord, then remember thy handmaid, as one that kept thee from doing that which would have disgraced thy honour, disquieted thy conscience, and made a blot in thy history. We have reason to remember those with respect and gratitude who have been instrumental to keep us from sin.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv18–31 Then Abigail made haste,.... As the case required, her…
Then Abigail made haste,.... As the case required, her family being in imminent danger:
and took two hundred loaves; of bread; of what size or weight they were is not said; though it may be reasonably concluded they were pretty large, since they are not called cakes, but loaves, and since they were to be a present to David and his men, who were numerous:
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and two bottles of wine; not such as ours are, which would have borne no proportion to the rest of the provision; but these were leathern bags which held a large quantity, in which they put and carried wine in those times and countries; the Septuagint version is, two vessels or casks of wine:
and five sheep ready dressed; killed and dressed by the butcher, or made ready by the cook, boiled or roasted; the word which the Targum uses, according to the interpretation of Jarchi, from one of their Rabbins, signifies such as were stuffed with small pieces of meat, and eggs in them, or, as it should seem, made into pastries:
and five measures of parched corn; or five seahs, a measure which held, according to Bishop Cumberland (b), two wine gallons, four bottles, and a little more; of this parched corn; see Gill on Sa1 17:17; where mention is made of an ephah of it; and the Septuagint version has the same measure here, and calls them five ephahs of flour:
and an hundred clusters of raisins; or dried grapes, as the Targum; the Septuagint is, one omer of them, which was the tenth part of an ephah:
and two hundred cakes of figs; which were dried, and pressed, and made into lumps, and she took two hundred of these; or, as the Targum, two hundred pound weight of them:
and laid them on asses; one not being sufficient to carry all this provision.
(b) Of Scripture Weights and Measures, ch. 3. p. 86.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18, 22, 24, 25, 26, 27, 28, 29, 31 Abigail took, &c. - This she did without his…
Abigail took, &c. - This she did without his leave, because it was a case of apparent necessity, for the preservation of herself, and husband, and all the family from imminent ruin. And surely, that necessity which dispenseth with God's positive commands, might dispense with the husband's right, in this case. Bottles - Casks or rundlets.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18, 20, 22, 28, 29 Verse 18. Took two hundred loaves] The Eastern bread…
Verse 18. Took two hundred loaves] The Eastern bread is ordinarily both thin and small; and answers to our cakes.
Two bottles of wine] That is, two goat-skins full. The hide is pulled off the animal without ripping up; the places where the legs, c., were are sewed up, and then the skin appears one large bag. This is properly the Scripture and Eastern bottle. There is one such before me.
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Five sheep] Not one sheep to one hundred men.
Clusters of raisins] Raisins dried in the sun.
Cakes of figs] Figs cured, and then pressed together. We receive the former in jars, and the latter in small barrels and both articles answer the description here given.
Now all this provision was a matter of little worth, and, had it been granted in the first instance, it would have perfectly satisfied David, and secured the good offices of him and his men. Abigail showed both her wisdom and prudence in making this provision. Out of three thousand sheep Nabal could not have missed five; and as this claim was made only in the time of sheep-shearing, it could not have been made more than once in the year: and it certainly was a small price for such important services.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 21, 22, 24, 25, 26, 27, 28, 29, 31 1Sa 25:18-19. Then Abigail took two hundred loaves, &c.…
1Sa 25:18-19. Then Abigail took two hundred loaves, &c. — This shows he was a great man, who had plenty of provisions in his house. Abigail did this of her own accord, without her husband’s leave, because it was a case of apparent necessity, for the preservation of herself and husband, and all the family, from imminent ruin. She said unto her servants, Go on before me, &c. — They carried the present, that David, beholding it, might be a little mitigated before she came to him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv18, 20, 21, 22, 26, 28, 29 Two bottles - Rather, “two skins,” each of which…
Two bottles - Rather, “two skins,” each of which would contain many gallons. These leather vessels varied in size according to the skin they were made of, and the use they were to be put to. The smaller and more portable kind, which may not improperly be called bottles, were made of the skin of a kid: larger ones of the skin of a he-goat. The Arabs invariably to this day carry their milk, water, etc., in such leather vessels. One skin of wine was a handsome present from Ziba, sufficient for David’s household 2Sa 16:1. The provisions were all ready to Abigail’s hand, having been provided for the sheep-shearing feast.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18, 19, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31 Raisins. Hebrew tsimmukim, "dried raisins," or clusters of an…
Raisins. Hebrew tsimmukim, "dried raisins," or clusters of an extraordinary size. Roger speaks of some gathered in the vale of Sorec, which weighed 25½ pounds. (the year of the Lord 1634.) Septuagint, "a gomer of dry raisins." Syriac and Arabic, "a hundred cheeses." --- Cakes. Chaldean, "pounds." Hebrew is imperfect, two hundred....of figs. We must supply (Calmet) cakes, with the Protestants, &c., or pounds, with the Chaldean, (Haydock) as each of the cakes perhaps weighed so much. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19, 23, 25, 26, 29 she said unto her servants, Go on before me;…
she said unto her servants, Go on before me; behold, I come after you--People in the East always try to produce an effect by their presents, loading on several beasts what might be easily carried by one, and bringing them forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, following her present, as is commonly done, to watch the impression which her munificence would produce.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 22, 25, 26, 28, 29, 31 20. Covert of the hill — A concealed place…
20. Covert of the hill — A concealed place in the fastnesses of the mountains, away from human habitation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31 18. Abigail made haste, and took] A store of…
18. Abigail made haste, and took] A store of provisions was prepared for the shearing feast (1Sa_25:11). For the different items of the present compare 2Sa_16:1; 1Ch_12:40.
two bottles of wine] Skins, holding a considerable quantity. Ziba only brought one “bottle” of wine for David in his flight (2Sa_16:1). Those now used in the East are made of kid, goat, or ox skins, according to the size required.
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five measures of parched corn] See on 1Sa_17:17. The “measure” (Heb. seah) contained one third of an ephah. See on 1Sa_1:24. Parched corn was only a delicacy, which accounts for the comparatively small quantity.
clusters of raisins] Lumps of dried grapes. The vineyards near Hebron still produce the largest and best grapes in all the country, and the finest of them are dried as raisins. Robinson’s Bibl. Res. I. 214, II. 81.
cakes of figs] Figs dried and compressed. They still grow in abundance in the neighbourhood of Hebron.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18, 20, 21, 22, 23, 26, 27, 28, 29, 30, 31 (18) Five measures.—The LXX. alter the measure into five…
(18) Five measures.—The LXX. alter the measure into five ephahs, thinking the quantity in the text ridiculously small for such an host as followed David. Ewald too, would change 5 into 500; but the truth is that Abigail in her haste, thinking rightly that no time must be lost, as the danger was pressing, simply pro-provided a liberal present for David’s own immediate followers, not for the whole force.
An hundred clusters of raisins.—That is, an hundred cakes of dried grapes—what in Italy is called “simmuki.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18, 21, 23, 26, 28, 29 Vers. 18-20. Five measures of parched corn. The measure…
Vers. 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.
Vers. 18-31.
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Wise persuasiveness.
The facts are
1. Abigail, aware of the danger, provides an ample present, and secretlysends 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 ofProvidence 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 (ver. 25). Then, with exquisite delicacy, he is reminded of the sin of avenging self, and of the goodness of God in restraining from it (ver. 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 (ver. 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 (ver. 27). Passing from others, David is assured of confidence in his Divine call and the integrity of his life, despite all slanders (ver. 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 (ver. 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 andallow it to tone them down.
2. In cases of difficulty, where temper is concerned, a quiet, fervent spirit isof great importance.
3. To have a place in the Lamb"s book of life is full compensation for theills we may suffer at the hands of men.
4. It is beneath the dignity of a Christian man to contend with the mean andbase.
5. It is a sound maxim to suffer inconvenience rather than do anything thatwill tend to mar the enjoyment of the success we hope to win.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 The soul of my Lord shall be bound in…
1Sa_25:29
The soul of my Lord shall be bound in the bundle of life.
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The bundle of life
The imagery, of course, is Oriental. It is very true that the life of man is bounded up with the Divine; bound up in the bundle of life, how expressive it is--tied to Him. The soul and life of man is in the bundle with the life of God.
1. This is the beginning of human history. There is but one life in the world, and that life pours itself out and becomes the life of man. And mans life is like the life of God, and it is, in its measure, the life of God. This life is very realistically described as being breathed out from the lips of the Almighty into the muscles of man.
2. Now this is something that gives us not only a very exalted idea of God, but a very exalted idea of man. I do not know of anything that needs to be more impressed upon us today than the dignity of human nature--let me change the word--the divinity of human nature. Nothing can exalt a man above the greatness of his nature, the greatness that is his because his life is a Divine life, his life is in the bundle of life with God. Let us remember this, that whatever happens, we are made of Gods will, that God wanted us to be made, that He wanted us to be here. There is something we can do that nobody else could do, and that Gods wealth in the world is the wealth of men and women who can meet Him, answering love with love, answering with wisdom and confidence and obedience.
3. It is very easy to see what comes out of this. There comes out of it on the one side Gods great delight in us. The Lords portion is His people. As long as God is rich, we are rich, as long as God is happy we can be happy if we want to be. As long as God is wise we are wise if we want to be. We are in the bundle with Him. You are bound up in the bundle of life, whatever happens to you happens to Him, and if you choose to have it so, whatever happens to Him, according to the measure of your day, will happen to you. And God likes this trust, this confidence. The more we trust Him the more He is delighted in us. God depends upon us. We are in the bundle of life, and when we drop out of the bundle of life and leave God alone--well, did you ever have a child go out of your house and leave you? That is a little bit of the feeling that God has when we get out of the bundle of life, when we seek after pleasures which he has forbidden, when there is anything in our business that He does not approve. It is so ordained that while we are in the bundle of life with God we are free perfectly. We are not compelled to be there. You can get out of the bundle of life any time you want to. We find a great deal going on in the world that does not seem to be consistent with the bundle of God. How can there be all this misery if London is in the bundle with God? But all London is not in the bundle with God. It ought to be, it can be, but it has slipped away. Yet it is pretty plain that a good many of us have got outside the bundle of God. How does God regard it? How do you regard it? I would like to ask what would happen to God if you get out of the bundle. What would happen if your boy, whom you love a hundred times more than you love Him, got out of your bundle? From the first of Genesis we find how man slipped out of Gods bundle. One day they came to Christ and found fault with Him because they said He ate and drank with publicans and sinners, and He turned and said, You do just the same. Oh, no, they said, we never do such a thing. Do you not? You have a hundred sheep and lose one--what do you do? I go after it to bring it back. Why do you do that? Why do you not send someone else after it? Because it is my sheep. Precisely. That publican, he is not a publican; he is My publican, My sinner, My boy. God is trying to get you back into the bundle. Every man who is unhappy, every man who does not love Christ and confess Him has dropped out of the bundle. Christ is trying to get him back into the bundle. (A. Mckenzie, D. D.)
The bundle of life
It is a very beautiful expression, especially when you consider what the word bundle would mean in those times. Nowadays we do not usually associate anything precious with a bundle. It is rather the other way. If a household were removing, for instance, it would be the odds and ends, the things of little value, that would likely be put into a bundle for convenience of removal. The precious things of the household would be secured in some safer way than by being simply huddled together in a bundle. A commercial traveller, in journeying by rail, would have his big bundles in the van, but anything particularly valuable would be carried by himself in pocket book or hand bag securely fastened. But in those primitive days they had not such elaborate means of securing safety. In shifting their tents to pastures new, any things of special value would simply be bound up in a bundle, and the husband or wife would see to it that that bundle was well looked after on the journey. It would be with them on their camel, or somewhere where they could always see it. Note, however, in passing, that other metaphor Abigail makes use of with regard to the enemies of David: The souls of thine enemies, them shall He sling out, as out of the middle of a sling. It is a very forcible way of putting it. It just means emphatically the opposite of the care and attention connected with the bundle. What could be thought more lightly of than the stone slung out of a sling? So, the bundle implies that which is particularly valuable, whereas the stone slung out of a sling suggests that which is worthless, not worth taking any trouble or concern about. But let us direct our attention to the other wish that Abigail expresses regarding David. It is a beautiful thought, the thought of being bound in Gods bundle of life.
1. Does it not, for one thing, imply, very specially, safety? They are safe who are bound in Gods bundle of life. It is a great word in the Bible sense--safety--greater than we shall ever comprehend here. Gods desire is to save men from themselves, from their sins, from their spiritual foes.
2. Another thought implied in the phrase, the bundle of life, is that of preciousness. So, in the bundle of life, we have to consider not mans but Gods estimate of values. The neediest are, in a sense, the dearest. Look at the publicans of old as compared with the self-righteous Pharisees.
3. But one thing more also is suggested by the bundle, viz., that it will not always be a bundle. After all, the bundle is but a temporary arrangement. Only for the time being, when a household would be removing, would the valuables be packed up in a bundle, with little regard to arrangement and order. But in the new home the bundle would be opened, and each article put carefully in a place of its own. And so with Gods opening and rearranging of the bundle of life. The words of Abigail, in connection with David, seem to refer to the present life, to Davids safety here from the foes that were assailing him. I am aware that the Jews, nowadays are in the habit of using the phrase in reference to the life beyond. But is it not more in harmony with the idea of a bundle to apply the phrase to the present life? It is here, not hereafter, that things are not as they should be, not as we would wish them to be; it is here that there is the medley and confusion of a bundle. The best and the worst are often in strange positions, and juxtapositions, in this world. And look, too, how those dear to us often get separated, far and wide in life. But the time will come when there shall be separation no more, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away. May that be our prayer and trust for us all, that, when all is over, so far as this world is concerned, it will not be for us a being slung out as out of the middle of a sling, but only the opening of the bundle, and the rearrangement and final settlement in the eternal home. But remember, too, that while here, just as the contents of the good wifes bundle, though mixed together for the time being, would still be precious, and still safe, amid all the temporary disorder, so, even here, where things are oft inexplicably mixed, and many things are hard to understand, and harder still to bear, they are nevertheless safe and precious, now and evermore, in His sight, who are bound in Gods bundle of life. (J. S. Maver, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 20, 21, 23, 25, 27, 29, 30 two hundred
two hundred
200 (See: Numbers)
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loaves
A loaf is like a cake. You may need to make explicit what the loaves consisted of. AT: "loaves of bread" (See: Assumed Knowledge and Implicit Information)
already prepared
"that someone had already cooked" or "ready for someone to cook"
measures
This is a generic term as none is given. (See: Biblical Volume)
parched grain
"grain that someone had cooked"
clusters of raisins
"cakes of raisins" or "masses of raisins"
translationWords
wine
ewe
grain
fig
donkey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 26, 28, 29 25:21 he has repaid me evil for good: Cp.…
25:21 he has repaid me evil for good: Cp. 24:17.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.