Text -- 1 Samuel 25:40-44 (NET)

25:40 So the servants of David went to Abigail at Carmel and said to her, “David has sent us to you to bring you back to be his wife.” 25:41 She arose, bowed her face toward the ground, and said, “Your female servant, like a lowly servant, will wash the feet of the servants of my lord.” 25:42 Then Abigail quickly went and mounted her donkey, with five of her female servants accompanying her. She followed David’s messengers and became his wife. 25:43 David had also married Ahinoam from Jezreel; the two of them became his wives. 25:44 (Now Saul had given his daughter Michal, David’s wife, to Paltiel son of Laish, who was from Gallim.)

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Sa 25:39-42

If this was an expression of pleasure, and David's vindictive feelings were gratified by the intelligence of Nabal's death, it was an instance of human infirmity which we may lament; but perhaps he referred to the unmerited reproach (1Sa 25:10-11), and the contempt of God implied in it.

JFB: 1Sa 25:39-42

This unceremonious proceeding was quite in the style of Eastern monarchs, who no sooner take a fancy for a lady than they despatch a messenger to intimate their royal wishes that she should henceforth reside in the palace; and her duty is implicitly to obey. David's conduct shows that the manners of the Eastern nations were already imitated by the great men in Israel; and that the morality of the times which God permitted, gave its sanction to the practice of polygamy. His marriage with Abigail brought him a rich estate.

JFB: 1Sa 25:44

By the unchallengeable will of her father, she who was David's wife was given to another. But she returned and sustained the character of his wife when he ascended the throne.

Clarke: 1Sa 25:43

David also took Ahinoam - Many think that this was his wife before he took Abigail; she is always mentioned first in the list of his wives, and she was the mother of his eldest son Ammon

Clarke: 1Sa 25:43

Of Jezreel - There were two places of this name; one in the tribe of Issachar, the other in the tribe of Judah.

Clarke: 1Sa 25:44

Phalti - Called also Phaltiel, 2Sa 3:16

Clarke: 1Sa 25:44

Of Gallim - Probably a city or town in the tribe of Benjamin; see Isa 10:30. It is likely therefore that Saul chose this man because he was of his own tribe

In this chapter we have the account of the death of Samuel, who from his infancy had been devoted to God and the service of his people. He was born at a time in which religion was at a very low ebb in Israel, as there were but very few prophets, and no open vision - scarcely any revelation from God. Those who might be called prophets had no regular ministry of God’ s word; they were extraordinary messengers sent for a particular purpose, and not continued in the work any longer than the time necessary to deliver their extraordinary message

Samuel is supposed to have been the first who established academies or schools for prophets, at least we do not hear of them before his time; and it is granted that they continued till the Babylonish captivity. This was a wise institution, and no doubt contributed much to the maintenance of pure religion, and the prevention of idolatry among that people

Samuel reformed many abuses in the Jewish state, and raised it to a pitch of political consequence to which it had been long a stranger. He was very zealous for the honor of God, and supported the rights of pure religion, of the king, and of the people, against all encroachments. He was chief magistrate in Israel before the appointment of a king, and afterwards he acted as prime minister to Saul, though without being chosen or formally appointed to that station. Indeed, he seems on the whole to have been the civil and ecclesiastical governor, Saul being little more than general of the Israelitish forces

In his office of minister in the state, he gave the brightest example of zeal, diligence, inflexible integrity, and uncorruptedness. He reproved both the people and the king for their transgressions, with a boldness which nothing but his sense of the Divine authority could inspire, and yet he tempered it with a sweetness which showed the interest he felt in their welfare, and the deep and distressing concern he felt for their back-slidings and infidelities

He was incorrupt; he received no man’ s bribe; he had no pension from the state; he enriched none of his relatives from the public purse; left no private debts to be discharged by his country. He was among the Hebrews what Aristides is said to have been among the Greeks, so poor at his death, though a minister of state, that he did not leave property enough to bury him. Justice was by him duly and impartially administered, and oppression and wrong had no existence

If there ever was a heaven-born minister, it was Samuel; in whose public and private conduct there was no blemish, and whose parallel cannot be found in the ancient or modern history of any country in the universe

Let ministers of state who have sought for nothing but their own glory, and have increased the public burdens by their improvident expenditure; who have endeavored, by their wordy representations, to dazzle and elude the people, and impose false grandeur in the place of true greatness and solid prosperity; who have oppressed the many, and enriched the worthless few; fall down at the feet of This heaven-born man, and learn, from this immaculate judge of Israel, what a faithful servant to his king, and an incorruptible minister of state, means, and in retiring from their high station, or in going to appear before the judgment-seat of God, see whether, in the presence of their king, and in the face of the thousands of their people, they can boldly say, "Behold, here am I! Witness against me before the Lord and before his anointed. Whose ox have I taken? Whose ass have I seized? Whom have I defrauded? Whom have I oppressed, by the imposition of heavy taxes for the support of needless expenses, and the payment of venal men? Or of whose hand have I taken any bribe to blind my eyes? Scrutinize my conduct, examine the state of my family, compare their present circumstances with what they were previously to my administration, and see if you can find aught in my hands."See 1Sa 12:1, etc

O, how seldom in the annals of the world, from the assembled heads of the great body politic, can the departing prime minister hear, "Thou hast not defrauded us, thou hast not oppressed us; neither hast thou taken aught of any man’ s hand!"This voice call be heard from Gilgal; but of what other minister can this be spoken but of Samuel the seer, who was the gift of God’ s mercy to the people of Israel; whose memory was too precious to be intrusted to public monuments, but stands, and alas; almost unique in the Book of God? Of Daniel, and his administration, I shall have occasion to speak elsewhere

A prime minister, deeply devoted to God and faithful to his king and to his country, is so rare a character in the world, that when he does occur, he should be held up to public admiration. But I have no parallel for Samuel. See the notes on 1 Samuel 12:1-25 (note) and on 1Sa 24:6 (note).

Defender: 1Sa 25:42

Abigail's wise and gracious actions not only saved the lives of many people, but demonstrated that she was, indeed, fit to be a future queen."

Defender: 1Sa 25:44

This further insulting action on Saul's part was later redressed by David when he required Michal to be returned to him (2Sa 3:14-16)."

TSK: 1Sa 25:40

David sent : Gen 24:37, Gen 24:38, Gen 24:51

TSK: 1Sa 25:41

thine : Rth 2:10, Rth 2:13; Pro 15:33, Pro 18:12

to wash : Gen 18:4; Joh 13:3-5; 1Ti 5:10

TSK: 1Sa 25:42

Abigail : Gen 24:61-67; Psa 45:10, Psa 45:11

after her : Heb. at her feet, 1Sa 25:27

TSK: 1Sa 25:43

Jezreel : Jos 15:56; 2Sa 3:2

both : Gen 2:24; Mat 19:5, Mat 19:8

his wives : 1Sa 27:3, 1Sa 30:5; 2Sa 5:13-16

TSK: 1Sa 25:44

But Saul : Rather, ""For Saul,""etc., as the particle ו , wav , frequently signifies; this being the cause why David took another wife.

Michal : 1Sa 18:20, 1Sa 18:27

Phalti : 2Sa 3:14, 2Sa 3:14, Phaltiel

Gallim : This town appears to have been situated in the tribe of Benjamin, as it is mentioned in Isa 10:30, with Michmash, Geba, etc.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 25:40

There is no note of the exact interval that elapsed between Nabal’ s death and David’ s hearing of it, or, again, between David’ s hearing of it and his message to Abigail; nor is there any reason to suppose that the marriage took place with unbecoming haste. The widow of such a husband as Nabal had been could not, however, be expected to revere his memory. After the usual mourning of seven days, she would probably feel herself free to act as custom allowed. (See 2Sa 11:26.)

Barnes: 1Sa 25:43

In the list of David’ s wives Ahinoam is mentioned first 2Sa 3:2; 1Ch 3:1. But this may be only because her son was the first-born. David’ s now taking two wives was an indication of his growing power and importance as a chieftain. The number was increased to six when he reigned in Hebron 1Ch 3:1, and still further when he became king of all Israel 2Sa 5:12-13. See 1Sa 1:2 note.

Of Jezreel - Not the well-known city of Samaria, which gave its name to the plain of Esdraelon, but a town of Judah, near Carmel (marginal reference).

Barnes: 1Sa 25:44

Saul’ s giving Michal to Phalti was intended to mark the final rupture of his own relations with David (compare Jdg 14:20; 2Sa 3:7; 2Sa 16:21). Phalti or Phaltiel Was compelled by Abner to restore Michal to David 2Sa 3:15.

Gallin - A city of Benjamin, and in the neighborhood of another town called Laish.

Poole: 1Sa 25:41

She showed this reverence, and spake thus to them, as representing David’ s person.

Poole: 1Sa 25:42

She went after the messengers not immediately, but some convenient time after they were gone. She considered not David’ s present straits and penury, which site thought her plentiful estate might supply; nor his danger from Saul; but by a true and strong faith rested upon God’ s promise made to David, not doubting but God would perform it.

Poole: 1Sa 25:44

But or for , as the Hebrew vau is ofttimes used. For this seems to be added as a reason why David took other wives, because Saul had given his former wife to another man, that he might as far as he could extinguish all relation and kindred to him, whom he hated; and withal, cut off his hopes and pretence to the crown upon that account.

Haydock: 1Sa 25:41

Thy servant. She speaks to David's representatives, as if he had been present. (Haydock) ---

The marriage was proposed probably a month or two after the death of Nabal; and Abigail followed the messengers, in a short time. (Menochius)

Haydock: 1Sa 25:43

Took, or "had taken before," according to Josephus. Hence she is placed first, (Calmet) as the mother of David's first-born, Amnon, 2 Kings iii. 2. (Menochius) ---

Michol, whom he married first, had no children. (Haydock) ---

Jezrahel, a city of Juda. (Menochius) (Josue xv. 56.) ---

There was another more famous place of this name is Issachar.

Haydock: 1Sa 25:44

Phalti, or Phaltiel, 2 Kings iii. 15. Saul violated all laws by so doing, and David took her back when he came to the throne, which he could not have done if he had given her a bill of divorce, Deuteronomy xxiv. 4. (Calmet) ---

Michol was not blameless in living thus with another man. (Menochius) ---

The Rabbins say that a sword hindered Phalti from approaching her. (Horn in Sulp.) ---

Gallim, a city of Benjamin, Isaias x. 30. (Calmet)

Gill: 1Sa 25:40

And when the servants of David were come to Abigail to Carmel,.... For though Nabal lived in Maon, yet having possessions in Camel, he had no doubt an house there also; and here Abigail was, and perhaps chose to be after his death, rather than at Maon:

they spake unto her; delivered the message to her they were sent with by David:

saying, David sent us unto thee, to take thee to him to wife; that is, to treat with her about his marriage to her, to propose it to her, and, if they could prevail upon her, to bring her with them, that David might espouse her.

Gill: 1Sa 25:41

And she arose, and bowed herself on her face to the earth,.... As she did before David, 1Sa 25:23; and did as she would have done had he been present, considering his messengers as representing him and therefore showed the same respect and reverence and did the same honour, as if he had been there in person:

and said; expressed herself in such language as if David had been before her:

behold, let thine handmaid be a servant to wash the feet of the servants of my lord; which she said through her great humility, this being one of the meanest services she could be put to; intimating, that she was so far from being worthy to be the wife of such a man that she was only fit and it would be honour enough to her to perform the meanest services to those that waited upon him; or her sense is that it would be enough for her to be the wife of one of David's servants, and not his; it being the business of a wife, as Ben Gersom observes to wash the feet of her husband.

Gill: 1Sa 25:42

And Abigail hasted and arose,.... She had no objection nor hesitation in her mind about marrying David but at once consented, and immediately prepared for her journey, having as high an opinion, and as great an esteem of David, as he of her; and though she was rich and he peer this was no obstacle in the way, she knew and believed he would be king of Israel, 1Sa 25:30; and though he could not support her, she had enough to support herself, and supply him, till he came to the throne: and

rode upon an ass, with five damsels of hers that went after her; whom she took with her, partly to wait upon her, and partly for her honour, and the honour of David, whom she was going to marry:

and she went after the messengers of David: not following them directly, but some time after they were gone; partly for the sake of decency, and partly that they going before might acquaint David with the success of their message, and he might prepare to receive Abigail when she came:

and became his wife; he espoused and married her according to the custom of the times.

Gill: 1Sa 25:43

And David also took Ahinoam of Jezreel,.... A city in the tribe of Judah, Jos 15:56; that is, he took her to wife, and as it seems before Abigail became his wife; see 2Sa 3:2,

and they were also both of them his wives; polygamy, though not agreeably to the law of nature, nor the law of God, was a custom which prevailed in those times, which good men gave into, though not to be commended for it.

Gill: 1Sa 25:44

But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish,.... Or "for Saul", &c. ⁱ; which is a reason for his marrying again, but no reason for marrying more wives than one. Michal was his first wife, and they lived lovingly together, until David was obliged to flee from Saul, and then he gave her to another; partly to vex David, and partly if he could to break the relation between him and David, that he might not be thought to be his son in law, and he to persecute one in such a relation to him; and that this might not give David any show of claim, or be the means of his rising to the throne. This Phalti, to whom he gave her, is called Phaltiel, 2Sa 3:15,

which was of Gallim; which very probably was a city in the tribe of Benjamin, since it is mentioned with several cities of that tribe, and as near Gibeah of Saul, Isa 10:29.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 25:41

¹ tn Heb “Here is your maidservant, for a lowly servant to wash.”

NET Notes: 1Sa 25:42

¹ tn Heb “going at her feet.”

NET Notes: 1Sa 25:43

¹ tn Heb “taken.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 25:1-44

1 Samuel dies.

2 David in Paran sends to Nabal.

10 Provoked by Nabal's churlishness, he minds to destroy him.

14 Abigail understanding thereof,

18 takes a present;

23 and by her wisdom,

32 pacifies David.

36 Nabal hearing thereof, dies.

39 David takes Abigail and Ahinoam to be his wives.

44 Michal is given to Phalti.

MHCC: 1Sa 25:39-44

Abigail believed that David would be king over Israel, and greatly esteemed his pious and excellent character. She deemed his proposal of marriage honourable, and advantageous to her, notwithstanding his present difficulties. With great humility, and doubtless agreeably to the customs of those times, she consented, being willing to share his trails. Thus those who join themselves to Christ, must be willing now to suffer with him, believing that hereafter they shall reign with him.

Matthew Henry: 1Sa 25:36-44

We are now to attend Nabal's funeral and Abigail's wedding.

I. Nabal's funeral. The apostle speaks of some that were twice dead, Jud 1:12. We have hare Nabal thrice dead, though but just now wonderfully rescued from the sword of David and delivered from so great a death; for the preservations of wicked men are but reservations for some further sorer strokes of divine wrath. Here is,

1. Nabal dead drunk, 1Sa 25:36. Abigail came home, and, it should seem, he had so many people and so much plenty about him that he neither missed her nor the provisions she took to David; but she found him in the midst of his jollity, little thinking how near he was to ruin by one whom he had foolishly made his enemy. Sinners are often most secure when they are most in danger and destruction is at the door. Observe, (1.) How extravagant he was in the entertainment of his company: He held a feast like the feast of a king, so magnificent and abundant, though his guests were but his sheep-shearers. This abundance might have been allowed if he had considered what God gave him his estate for, not to look great with, but to do good with. It is very common for those that are most niggardly in any act of piety or charity to be most profuse in gratifying a vain humour or a base lust. A mite is grudged to God and his poor; but, to make a fair show in the flesh, gold is lavished out of the bag. If Nabal had not answered to his name, he would never have been thus secure and jovial, till he had enquired whether he was safe from David's resentments; but (as bishop Hall observes) thus foolish are carnal men, that give themselves over to their pleasures before they have taken any care to make their peace with God. (2.) How sottish he was in the indulgence of his own brutish appetite: He was very drunk, a sign he was Nabal, a fool, that could not use his plenty without abusing it, could not be pleasant with his friends without making a beast of himself. There is not a surer sign that a man has but little wisdom, nor a surer way to ruin the little he has, than drinking to excess. Nabal, that never thought he could bestow too little in charity, never thought he could bestow too much in luxury. Abigail, finding him in this condition (and probably those about him little better, when the master of the feast set them so bad an example), had enough to do to set the disordered house to-rights a little, but told Nabal nothing of what she had done with reference to David, nothing of his folly in provoking David, of his danger or of his deliverance, for, being drunk, he was as incapable to hear reason as he was to speak it. To give good advice to those that are in drink is to cast pearls before swine; it is better to stay till they are sober.

2. Nabal again dead with melancholy, 1Sa 25:37. Next morning, when he had come to himself a little, his wife told him how near to destruction he had brought himself and his family by his own rudeness, and with what difficulty she had interposed to prevent it; and, upon this, his heart died within him and he became as a stone. Some suggest that the expense of the satisfaction made to David, by the present Abigail brought him, broke his heart: it seems rather that the apprehension he now had of the danger he had narrowly escaped put him into a consternation, and seized his spirits so that he could not recover it. He grew sullen, and said little, ashamed of his own folly, put out of countenance by his wife's wisdom. How is he changed! His heart over-night merry with wine, next morning heavy as a stone; so deceitful are carnal pleasures, so transient the laughter of the fool. The end of that mirth is heaviness. Drunkards are sometimes sad when they reflect upon their own folly. Joy in God makes the heart always light. Abigail could never, by her wise reasonings, bring Nabal to repentance; but now, by her faithful reproof, she brings him to despair.

3. Nabal, at last, dead indeed: About ten days after, when he had been kept so long under this pressure and pain, the Lord smote him that he died (1Sa 25:38), and, it should seem, he never held up his head; it is just with God (says bishop Hall) that those who live without grace should die without comfort, nor can we expect better while we go on in our sins. Here is no lamentation made for Nabal. He departed without being lamented. Every one wished that the country might never sustain a greater loss. David, when he heard the news of his death, gave God thanks for it, 1Sa 25:39. He blessed God, (1.) That he had kept him from killing him: Blessed be the lord, who hath kept his servant from evil. He rejoices that Nabal died a natural death and not by his hand. We should take all occasions to mention and magnify God's goodness to us in keeping us from sin. (2.) That he had taken the work into his own hands, and had vindicated David's honour, and not suffered him to go unpunished who had been abusive to him; hereby his interest would be confirmed, and all would stand in awe of him, as one for whom God fought. (3.) That he had thereby encouraged him and all others to commit their cause to God, when they are in any way injured, with an assurance that, in his own time, he will redress their wrongs if they sit still and leave the matter to him.

II. Abigail's wedding. David was so charmed with the beauty of her person, and the uncommon prudence of her conduct and address, that, as soon as was convenient, after he heard she was a widow, he informed her of his attachment to her (1Sa 25:39), not doubting but that she who approved herself so good a wife to so bad a husband as Nabal would much more make a good wife to him, and having taken notice of her respect to him and her confidence of his coming to the throne. 1. He courted by proxy, his affairs, perhaps, not permitting him to come himself. 2. She received the address with great modesty and humility (1Sa 25:41), reckoning herself unworthy of the honour, yet having such a respect for him that she would gladly be one of the poorest servants of his family, to wash the feet of the other servants. None so fit to be preferred as those that can thus humble themselves. 3. She agreed to the proposal, went with his messenger, took a retinue with her agreeable to her quality, and she became his wife, 1Sa 25:42. She did not upbraid him with his present distresses, and ask him how he could maintain her, but valued him, (1.) Because she knew he was a very good man. (2.) Because she believed he would, in due time, be a very great man. She married him in faith, not questioning but that, though now he had not a house of his own that he durst bring her to, yet God's promise go him would at length be fulfilled. Thus those who join themselves to Christ must be willing now to suffer with him, believing that hereafter they shall reign with him.

Lastly, On this occasion we have some account of David's wives. 1. One that he had lost before he married Abigail, Michal, Saul's daughter, his first, and the wife of his youth, to whom he would have been constant if she would have been so to him, but Saul had given her to another (1Sa 25:44), in token of his displeasure against him and disclaiming the relation of a father-in-law to him. 2. Another that he married besides Abigail (1Sa 25:43), and, as should seem, before her, for she is named first, 1Sa 27:3. David was carried away by the corrupt custom of those times; but from the beginning it was not so, nor is it so now that Messias has come, and the times of reformation, Mat 19:4, Mat 19:5. Perhaps Saul's defrauding David of his only rightful wife was the occasion of his running into this irregularity; for, when the knot of conjugal affection is once loosed, it is scarcely ever tied fast again. When David could not keep his first wife he thought that would excuse him if he did not keep to his second. But we deceive ourselves if we think to make others' faults a cloak for our own.

Keil-Delitzsch: 1Sa 25:2-44

The following history of Nabal's folly, and of the wise and generousbehaviour of his pious and intelligent wife Abigail towards David, showshow Jehovah watched over His servant David, and not only preserved himfrom an act of passionate excitement, which might have endangered hiscalling to be king of Israel, but turned the trouble into which he had beenbrought into a source of prosperity and salvation.

1Sa 25:2-3

At Maon , i.e., Main or the mountains of Judah (see at Jos 15:55), there lived a rich man ( גּדול , great through property andriches), who had his establishment at Carmel . מעשׂה , work,occupation, then establishment, possessions (vid., Exo 23:15). Carmel isnot the promontory of that name (Thenius), but the present Kurmul onthe mountains of Judah, scarcely half an hour's journey to the north-westof Maon (see at Jos 15:55). This man possessed three thousand sheepand a thousand goats, and was at the sheep-shearing at Carmel. His namewas Nabal (i.e., fool): this was hardly his proper name, but was a surnameby which he was popularly designated on account of his folly. His wife Abigail was "of good understanding," i.e., intelligent, "and of beautifulfigure;" but the husband was "harsh and evil in his doings." He sprangfrom the family of Caleb . This is the rendering adopted by the Chaldee andVulgate, according to the Keri כּלבּי . The Chethibh is to be read כּלבּו , "according to his heart;"though the lxx ( ἄνθρωπος κυνικός )and Josephus, as well as the Arabic and Syriac, derive it from כּלב ,and understand it as referring to the dog-like, or shameless, character of theman.

1Sa 25:4-8

When David heard in the desert (cf. 1Sa 25:1) that Nabal wasshearing his sheep, which was generally accompanied with a festal meal(see at Gen 38:12), he sent ten young men up to Carmel to him, and badethem wish him peace and prosperity in his name, and having reminded himof the friendly services rendered to his shepherds, solicit a present forhimself and his people. לשׁלום לו שׁאל ,ask him after his welfare, i.e., greet him in a friendly manner (cf. Exo 18:7). The word לחי is obscure, and was interpreted by the earlytranslators merely according to uncertain conjectures. The simplestexplanation is apparently in vitam , long life , understood as a wish in thesense of "good fortune to you"(Luther, Maurer, etc.); although the word חי in the singular can only be shown to have the meaning life inconnection with the formula used in oaths, נפשׁך חי ,etc. But even if חי must be taken as an adjective, it is impossible toexplain לחי in any other way than as an elliptical exclamationmeaning "good fortune to the living man."For the idea that the word is tobe connected with אמרתּם , "say to the living man,"i.e., to theman if still alive, is overthrown by the fact that David had no doubt thatNabal was still living. The words which follow are also to be understoodas a wish, " May thou and thy house, and all that is thine, be well! "Afterthis salutation they were to proceed with the object of their visit: " Andnow I have heard that thou hast sheep-shearers . Now thy shepherds havebeen with us; we have done them no harm ( הכלים , as in Jdg 18:7 : on the form, see Ges. §53, 3, Anm. 6), and nothing was missed bythem so long as they were in Carmel ."When living in the desert, David'smen had associated with the shepherds of Nabal, rendered them variousservices, and protected them and their flocks against the southerninhabitants of the desert (the Bedouin Arabs); in return for which theymay have given them food and information. Thus David proved himself a protector of his people even in hisbanishment. וימצאוּ , " so may the young men (those sent byDavid) find favour in thine eyes! for we have come to a good (i.e., afestive) day. Give, I pray, what thy hand findeth (i.e., as much as thoucanst) to thy servant, and to thy son David ."With the expression " thyson "David claims Nabal's fatherly goodwill. So far as the fact itself isconcerned, "on such a festive occasion near a town or village even in ourown time, an Arab sheikh of the neighbouring desert would hardly fail toput in a word either in person or by message; and his message both in formand substance would be only the transcript of that of David"( Robinson , Palestine , p. 201).

1Sa 25:9

David's messengers delivered their message to Nabal, ויּנוּחוּ , "and sat down," sc., awaiting the fulfilment oftheir request. The rendering given by the Chaldee ( פּסקוּ , cessaverunt loqui ) and the Vulgate ( siluerunt ) is less suitable, and cannot bephilologically sustained. The Septuagint, on the other hand, has καὶ ἀνεπήδησε , "and he (Nabal) sprang up,"as if the translators had read ויּקם (vid., lxx at 1Sa 20:34). This rendering, accordingto which the word belongs to the following clause, gives a veryappropriate sense, if only, supposing that ויּקם really didstand in the text, the origin and general adoption of ויּנוּחוּ could in any way be explained.

1Sa 25:10

Nabal refused the petitioners in the most churlish manner: " Whois David? who the son of Jesse? "i.e., what have I to do with David?"There by many servants now-a-days who tear away every one from hismaster." Thus, in order to justify his own covetousness, he set downDavid as a vagrant who had run away from his master.

1Sa 25:11

" And I should take my bread and my water (i.e., my food anddrink), and my cattle, ... and give them to men whom I do not know whencethey are? " ולקחתּי is a perfect with vav consec ., and thewhole sentence is to be taken as a question.

1Sa 25:12-13

The messengers returned to David with this answer. Thechurlish reply could not fail to excite his anger. He therefore commandedhis people to gird on the sword, and started with 400 men to takevengeance upon Nabal, whilst 200 remained behind with the things.

1 Samuel 25: 14-31

However intelligible David's wrath may appear in thesituation in which he was placed, it was not right before God, but a suddenburst of sinful passion, which was unseemly in a servant of God. Bycarrying out his intention, he would have sinned against the Lord andagainst His people. But the Lord preserved him from this sin by the factthat, just at the right time, Abigail, the intelligent and pious wife of Nabal,heard of the affair, and was able to appease the wrath of David by herimmediate and kindly interposition.

1Sa 25:14-16

Abigail heard from one of (Nabal's) servants what had takenplace ( בּרך , to wish any one prosperity and health, i.e., tosalute, as in 1Sa 13:10; and יעט , from עיט , to speakwrathfully: on the form, see at 1Sa 15:19 and 1Sa 14:32), and also what hadbeen praiseworthy in the behaviour of David's men towards Nabal'sshepherds; how they had not only done them no injury, had not robbedthem of anything, but had defended them all the while. " They were a wall (i.e., a firm protection) round us by night and by day, as long as we werewith them feeding the sheep ,"i.e., a wall of defence against attacks fromthe Bedouins living in the desert.

1Sa 25:17

"And now," continued the servant, " know and see what thoudoest; for evil is determined (cf. 1Sa 20:9) against our master and all hishouse: and he (Nabal) is a wicked man, that one cannot address him ."

1Sa 25:18-19

Then Abigail took as quickly as possible a bountiful presentof provisions, - two hundred loaves, two bottles of wine, five prepared (i.e.,slaughtered) sheep ( עשׁוּות , a rare form for עשׂוּית : see Ewald , §189, a .), five seahs (an ephah and two-thirds) of roasted grains ( Kali : see 1Sa 17:17), a hundred צמּקים (dried grapes, i.e.,raisin-cakes: Ital. simmuki ), and two hundred fig-cakes (consisting ofpressed figs joined together), - and sent these gifts laden upon asses onbefore her to meet David whilst she herself followed behind to appease hisanger by coming to meet him in a friendly manner, but without saying aword to her husband about what she intended to do.

1Sa 25:20

When she came down riding upon the ass by a hidden part of themountain, David and his men came to meet her, so that she lighted uponthem. ההר סתר , a hidden part of the mountain, wasprobably a hollow between two peaks of a mountain. This would explainthe use of the word ירד , to come down, with reference both toAbigail, who approached on the one side, and David, who came on theother.

1Sa 25:21-22

1Sa 25:21 and 1Sa 25:22 contain a circumstantial clause introducedparenthetically to explain what follows: but David had said, Only fordeception (i.e., for no other purpose than to be deceived in myexpectation) have I defended all that belongs to this man (Nabal) in thedesert, so that nothing of his was missed, and (for) he hath repaid me evilfor good. God do so to the enemies of David, if I leave , etc.; i.e., "as trulyas God will punish the enemies of David, so certainly will I not leave tillthe morning light, of all that belongeth to him, one that pisseth against thewall."This oath, in which the punishment of God is not called down uponthe swearer himself (God do so to me ), as it generally is, but upon theenemies of David, is analogous to that in 1Sa 3:17, where punishment isthreatened upon the person addressed, who is there made to swear; exceptthat here, as the oath could not be uttered in the ears of the personaddressed, upon whom it was to fall, the enemies generally are mentionedinstead of "to thee." There is no doubt, therefore, as to the correctness ofthe text. The substance of this imprecation may be explained from the fact thatDavid is so full of the consciousness of fighting and suffering for the causeof the kingdom of God, that he discerns in the insult heaped upon him byNabal an act of hostility to the Lord and the cause of His kingdom. Thephrase בּקיר משׁתּין , mingens in parietem , is only metwith in passages which speak of the destruction of a family or householdto the very last man (viz., besides this passage, 1Ki 14:10; 1Ki 16:11;1Ki 21:21; 2Ki 9:8), and neither refers primarily to dogs, as EphraemSyrus, Juda ben Karish, and others maintain; nor to the lowest class ofmen, as Winer, Maurer, and others imagine; nor to little boys, as L. deDieu, Gesenius , etc., suppose; but, as we may see from the explanatoryclause appended to 1Ki 14:10; 1Ki 21:21; 2Ki 9:8, to every male( quemcumque masculi generis hominem: vid., Bochart, Hieroz . i. pp. 776ff., and Rödiger on Ges. Thes . pp. 1397-8).

1Sa 25:23-24

1Sa 25:23 is connected with 1Sa 25:20. When Abigail saw David, shedescended hastily from the ass, fell upon her face before him, bowed to theground, and fell at his feet, saying, "Upon me, me, my lord, be the guilt;allow thy handmaid to reveal the thing to thee." She takes the guilt uponherself, because she hopes that David will not avenge it upon her.

1Sa 25:25-26

She prayed that David would take no notice of Nabal, for hewas what his name declared - a fool, and folly in him ; but she (Abigail) hadnot seen the messengers of David. "The prudent woman uses a goodargument; for a wise man should pardon a fool"(Seb. Schmidt). She thenendeavours to bring David to a friendly state of mind by three arguments,introduced with ועתּה (1Sa 25:26, 1Sa 25:27), before asking for forgiveness(1Sa 25:28). She first of all pointed to the leadings of God, by which David hadbeen kept from committing murder through her coming to meet him.

(Note: "She founds her argument upon their meeting, which was somarvellously seasonable, that it might be easily and truly gatheredfrom this fact that it had taken place through the providence of God; i.e., Andnow, because I meet thee so seasonably, do thou piously acknowledgewith me the providence of God, which has so arranged all this, thatinnocent blood might not by change be shed by thee."- Seb. Schmidt .)

"As truly as Jehovah liveth, and by the life of thy soul! yea, the Lord hathkept thee, that thou camest not into blood-guiltiness, and thy hand helpedthee "(i.e., and with thy hand thou didst procure thyself help). אשׁר , introducing her words, as in 1Sa 15:20, lit . "as truly as thoulivest, (so true is it) that,"etc. In the second place, she points to the factthat God is the avenger of the wicked, by expressing the wish that all theenemies of David may become fools like Nabal; in connection with whichit must be observed, in order to understand her words fully, that, accordingto the Old Testament representation, folly is a correlate of ungodliness,which inevitably brings down punishment.

(Note: Seb. Schmidt has justly observed, that "she reminds David ofthe promise of God. Not that she prophesies, but that she hasgathered it from the general promises of the word of God. Thepromise referred to is, that whoever does good to his enemies, andtakes no vengeance upon them, God himself will avenge him upon hisenemies; according to the saying, Vengeance is mine, I will repay . And this is what Abigail says: And now thine enemies shall be asNabal.")

The predicate to the sentence " and they that seek evil to my lord "must besupplied from the preceding words, viz., "may they become just suchfools."

1Sa 25:27

It is only in the third line that she finally mentions the present,but in such a manner that she does not offer it directly to David, butdescribes it as a gift for the men in his train. " And now this blessing ( בּרכה here and 1Sa 30:26, as in Gen 33:11 : cf. ἡ εὐλογία , 2Co 9:5-6), which thine handmaid hath brought, let it begiven to the young men in my lord's train "( lit . "at the feet of:"cf. Exo 11:8;Jdg 4:10, etc.).

1Sa 25:28

The shrewd and pious woman supports her prayer forforgiveness of the wrong, which she takes upon herself, by promises ofthe rich blessing with which the Lord would recompense David. Shethereby gives such clear and distinct expression to her firm belief in thedivine election of David as king of Israel, that her words almost amount toprophecy: " For Jehovah will make my lord a lasting house (cf. 1Sa 2:35;and for the fact itself, 2Sa 7:8., where the Lord confirms this piouswish by His own promises to David himself); for my lord fighteth thewars of Jehovah (vid., 1Sa 18:17), and evil is not discovered in thee thywhole life long ." רעה , evil, i.e., misfortune, mischief; for thethought that he might also be preserved from wrong-doing is not expressedtill 1Sa 25:31. "All thy days," lit ." from thy days,"i.e., from the beginning ofthy life.

1Sa 25:29

"And should any one rise up to pursue thee, ... the soul of mylord will be bound up in the bundle of the living with the Lord thy God." The metaphor is taken from the custom of binding up valuable things in abundle, to prevent their being injured. The words do not refer primarily toeternal life with God in heaven, but only to the safe preservation of therighteous on this earth in the grace and fellowship of the Lord. Butwhoever is so hidden in the gracious fellowship of the Lord in this life,that no enemy can harm him or injure his life, the Lord will not allow toperish, even though temporal death should come, but will then receive himinto eternal life. "But the soul of thine enemies, He will hurl away in thecup of the sling.""The cup (caph: cf. Gen 32:26) of the sling"was thecavity in which the stone was placed for the purpose of hurling.

1Sa 25:30-31

Abigail concluded her intercession with the assurance that theforgiveness of Nabal's act would be no occasion of anguish of heart toDavid when he should have become prince over Israel, on account of hishaving shed innocent blood and helped himself, and also with the hopethat he would remember her. From the words, "When Jehovah shall do tomy lord according to all the good that He hath spoken concerning him, andshall make thee prince over Israel," it appears to follow that Abigail hadreceived certain information of the anointing of David, and his designationto be the future king, probably through Samuel, or one of the pupils of theprophets. There is nothing to preclude this assumption, even if it cannotbe historically sustained. Abigail manifests such an advance and maturityin the life of faith, as could only have been derived from intercourse withprophets. It is expressly stated with regard to Elijah and Elisha, that atcertain times the pious assembled together around the prophets. Whatprevents us from assuming the same with regard to Samuel? The absenceof any distinct testimony to that effect is amply compensated for by thebrief, and for the most part casual, notices that are given of the influencewhich Samuel exerted upon all Israel.

1Sa 25:31

1Sa 25:31 introduces the apodosis to 1Sa 25:30 : " So will this (i.e., theforgiveness of Nabal's folly, for which she had prayed in 1Sa 25:28) not be astumbling-block ( pukah : anything in the road which causes a person tostagger) and anguish of heart (i.e., conscientious scruple) to thee, andshedding innocent blood, and that my lord helps himself . וגו ולשׁפּך is perfectly parallel to וגו לפוּקה , and cannot be taken assubordinate, as it is in the Vulgate, etc., in the sense of "that thou hast notshed blood innocently,"etc. In this rendering not only is the vav cop . overlooked, but "not"is arbitrarily interpolated, to obtain a suitable sense,which the Vulgate rendering, quod effuderis sanguinem innoxiam , does notgive. והיטיב is to be taken conditionally: "and if Jehovah shalldeal well with my lord, then," etc.

1Sa 25:32-34

These words could not fail to appease David's wrath. In hisreply he praised the Lord for having sent Abigail to meet him (1Sa 25:32), andthen congratulated Abigail upon her understanding and her actions, thatshe had kept him from bloodshed (1Sa 25:33); otherwise he would certainlyhave carried out the revenge which he had resolved to take upon Nabal (1Sa 25:34). ואוּלם is strongly adversative: nevertheless . מהרע , inf. constr. Hiph . of רעע . כּי , ὅτι ,introduces the substance of the affirmation, and is repeated before theoath: אם כּי ... לוּלי כּי , (that) if thou hadstnot , etc., (that) truly there would not have been left (cf. 2Sa 2:27). Thevery unusual form תּבאתי , an imperfect with the termination of theperfect, might indeed possibly be a copyist's error for תּבאי (Olsh. Gr . pp. 452, 525), but in all probability it is only an intensifiedform of the second pers. fem. imperf., like תּבואתה (Deu 33:16; cf. Ewald , §191, c .).

1Sa 25:35

David then received the gifts brought for him, and bade Abigailreturn to her house, with the assurance that he had granted her request forpardon. פּנים נשׂא , as in Gen 19:21, etc.

1Sa 25:36

When Abigail returned home, she found her husband at a greatfeast, like a king's feast, very merry ( עליו , "therewith,"refersto משׁתּה : cf. Pro 23:30), and drunken above measure , so thatshe told him nothing of what had occurred until the break of day.

1Sa 25:37

Then, "when the wine had gone from Nabal," i.e., when he hadbecome sober, she related the matter to him; whereat he was so terrified,that he was smitten with a stroke. This is the meaning of the words, "hisheart died within him, and it became as stone." The cause of it was not hisanger at the loss he had sustained, or merely his alarm at the danger towhich he had been exposed, and which he did not believe to be over yet,but also his vexation that his wife should have made him humble himself insuch a manner; for he is described as a hard, i.e., an unbending, self-willedman.

1Sa 25:38

About ten days later the Lord smote him so that he died , i.e., theLord put an end to his life by a second stroke.

1Sa 25:39-44

When David heard of Nabal's death, he praised Jehovah thatHe had avenged his shame upon Nabal, and held him back from self-revenge. וגו רב עשׁר , " who hath pleaded the cause ofmy reproach (the disgrace inflicted upon me) against Nabal ."" AgainstNabal "does not belong to "my reproach," but to "pleaded the cause." Theconstruction of ריב with מן is a pregnant one, to fight (anddeliver) out of the power of a person (vid., Psa 43:1); whereas here thefundamental idea is that of taking vengeance upon a person.

1Sa 25:40-41

He then sent messengers to Abigail, and conveyed to her hiswish to marry her, to which she consented without hesitation. With deepreverence she said to the messengers (1Sa 25:41), " Behold, thy handmaid asservant (i.e., is ready to become thy servant) to wash the feet of theservants of my lord ;"i.e., in the obsequious style of the East, "I am readyto perform the humblest possible services for thee."

1Sa 25:42

She then rose up hastily, and went after the messengers to Davidwith five damsels in her train, and became his wife.

1Sa 25:43

The historian appends a few notices here concerning David'swives: "And David had taken Ahinoam from Jezreel; thus they also bothbecame his wives." The expression " also "points to David's marriage withMichal, the daughter of Saul (1Sa 18:28). Jezreel is not the city of thatname in the tribe of Issachar (Jos 19:18), but the one in the mountains ofJudah (Jos 15:56).

1Sa 25:44

But Saul had taken his daughter Michal away from David, andgiven her to Palti of Gallim. Palti is called Paltiel in 2Sa 3:15. Accordingto Isa 10:30, Gallim was a place between Gibeah of Saul and Jerusalem. Valentiner supposes it to be the hill to the south of Tuleil el Phul (Gibeahof Saul) called Khirbet el Jisr . After the death of Saul, however, Davidpersuaded Ishbosheth to give him Michal back again (see 2Sa 3:14.).

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 21:1--30:31

C. David in Exile chs. 21-30

In chapters 21-30 we see David's forces growing stronger and stronger while Saul's forces get weaker and weaker. This is a further demonstration of the fertility theme. However these chapters also develop the motif of the proper response to Yahweh's anointed.

Interesting, too, are the parallels between David's experiences as the Lord's anointed and Jesus Christ's as the Lord's anointed. Rejection preceded acceptance, and suffering preceded reigning in both cases. God blessed both of these servants personally, and they became a blessing to others because of their commitment to Yahweh and His Law.

"The true servant of God must willingly suffer affliction with the full assurance that God is performing His purposes. Positions of prominence and prestige are not to be sought and worked for. Rather, the leader who desires Christ's blessing must wait patiently on Him for advancement and promotion to opportunities of greater service."²²⁶

Several of the Psalms have their backgrounds in these chapters (Ps. 18; 34; 52; 54; 56; 57; 63; 124; 138; 142; and possibly others).

Constable: 1Sa 23:1--26:25

3. David's goodness to two fools ch. 24-26

". . . chapters 24-26 form a discrete literary unit within 1 Samuel. Chapters 24 and 26 are virtually mirror images of each other, beginning with Saul's receiving a report about David's latest hiding place (24:1; 26:1), focusing on David's refusal to lift a hand against Saul, the Lord's anointed' (24:6, 10; 26:11), and concluding with the words of a remorseful Saul and his returning home from his pursuit of David (24:17-22; 26:21, 25). The two chapters form a frame around the central chapter 25, where the churlish Nabal functions as an alter ego of the rejected Saul. In addition, divine protection that keeps David from shedding innocent blood runs as a unifying thread through all three chapters."²³⁷

Saul, who had disregarded God's Law, became a deadly threat to David (23:19-28). However, David, who regarded God's Law, became a source of life to Saul (23:29-24:22) and to others in Israel (ch. 25).

In the previous section, Saul sought the opportunity to take David's life. In this one (23:29-24:22), given the opportunity to take Saul's life, David spared him.

Constable: 1Sa 25:1-44

David's sparing of Nabal's life ch. 25

"Chapter 25 is the central panel in the triptych that comprises chapters 24-26. As such it not only anchors the literary unit but also facilitates the fact that chapters 24 and 26 mirror each other."²⁴⁴

This central chapter also has a chiastic structure that focuses attention on Abigail's effective appeal to David.

"A. Samuel dies (v. 1a).

B. David the fugitive is in the vicinity of the wealthy Nabal and his beautiful wife Abigail (vv. 1b-3).

C. Hearing of Nabal's situation and later rebuffed by him, David prepares to avenge the insult (vv. 4-13).

D. Abigail prepares food to take to David (vv. 14-19).

E. David meets Abigail (vv. 20-35).

D'. Abigail returns home to find Nabal gorging himself on food (vv. 36-38).

C'. Hearing of Nabal's death, David praises the Lord for having upheld his cause against Nabal (v. 39a).

B'. David the fugitive has taken the beautiful Abigail as his second wife (vv. 39b-43).

A'. Saul treats David as though he were dead (v. 44)."²⁴⁵

Constable: 1Sa 25:39-43

David's marriage to Abigail 25:39-43

David thanked God for vindicating him and for preventing him from doing evil. Abigail had been the instrument that God had used to do this (v. 39). It was proper for David to give thanks since he had left Nabal in the Lord's hands and had not sought revenge.

It is easy to see why David found Abigail so attractive. Not only was she intelligent (cf. 2 Chron. 30:22; Ps. 111:10; Prov. 13:15) and beautiful (v. 3; cf. Gen. 29:17; Esth. 2:7), but she was also a soul sister with David (cf. Jonathan). She shared his view of life and his commitment to God. However since from creation God's will has been monogamy (Gen. 2:24), it was wrong for him to marry her (v. 39). He had also previously married Ahinoam of Jezreel (v. 43). Perhaps he justified his second marriage with the fact that Saul had taken Michal from him (v. 44). Perhaps he got into polygamy also because it was customary in the ancient Near East for great warriors and monarchs to have many wives and concubines (mistresses). Yet God forbade this of Israel's kings (Deut. 17:17).

In any case David did not restraint himself in his relations with women, and this caused him major problems later in his life. The same words "sent" and "took her" appear both here (v. 40) and in the account of David's affair with Bathsheba (2 Sam. 11:4). We see here the seed problem that bore bitter fruit in David's adultery.

Should Abigail have agreed to become David's wife? It appears that she had a choice (v. 42). I do not believe she should have agreed to marry a man who was already married to someone else (Gen. 2:24), if she was truly free to decide. Abigail may have felt a need for security since her husband had died, and David was an attractive man with whom she shared much in common. Furthermore he was destined to become king. Yet he was married. Her decision is certainly understandable, though not commendable.

Constable: 1Sa 25:44

David's loss of his wife 25:44

As mentioned before, this chapter opens and closes with a tragedy in David's life, the death of Samuel and the departure of Michal. Evidently Saul considered David as good as dead, and so, sometime during these events, he gave David's wife to another man. He may also have done this to remove the possibility of David's claiming Saul's throne because he was Saul's son-in-law. David later reclaimed Michal (2 Sam. 3:13-16), which proved to be a source of grief to David since Michal did not appreciate how David constantly bowed to Yahweh's authority (cf. 2 Sam. 6:16-23; 1 Chron. 15:29).

We can learn a great deal from wise Abigail. We can see how a godly person responds to a spouse's folly: by preserving and protecting the spouse rather than by ignoring the folly. We see how a godly person responds to a foolish spouse: by honoring him or her rather than by despising him or her. We see how a godly person responds to favors bestowed: by returning them generously rather than by taking them for granted. We see how a godly person responds to other godly people: by helping them rather than by opposing them. We see how a godly person responds to being vulnerable: by sacrificing oneself for others rather than by becoming arrogant. We see how a godly person responds to the threat of danger: by trusting in God and behaving wisely rather than by ignoring the danger. We see how a godly person responds to the desire for security. In this last lesson Abigail is a negative example rather than a positive one. We do so by relying on God to provide legitimately rather than by seizing security.

Guzik: 1Sa 25:1-44

1 Samuel 25 - David, Nabal, and Abigail

A. David's anger at Nabal.

1. (1) Samuel, the great prophet and judge over Israel, dies.

Then Samuel died; and the Israelites gathered together and lamented for him, and buried him at his home in Ramah. And David arose and went down to the Wilderness of Paran.

a. Then Samuel died: This great man, who was dedicated unto the LORD and served Him from his youngest days, now dies. As godly as he was, it did not save him from an earthly death, because he was till a descendant of Adam. But God's work in Israel did not end when Samuel died; His work never is dependent on only one man.

i. If it is written then Samuel died, it is also written and David arose. God's work may begin with a man, but it never ends with one man. God continues and sustains His work as He pleases.

b. The Israelites gathered together and lamented for him: As well they should have! Samuel seemed to be unappreciated by Israel during his life (1 Samuel 8:1-7), but at least he was honored in his death.

c. Samuel's heritage lived on in a remarkable way. 1 Chronicles 9:22 suggests that Samuel laid the foundation for the organization of the Levites for the service of the sanctuary which was completed by David and Solomon. 1 Chronicles 26:27-28 says that Samuel began to collect the treasures for the building of the temple in Solomon's day. 2 Chronicles 35:18 says that Samuel remembered the Passover, and kept Israel in remembrance of God's great deliverance. Psalm 99:6 and Jeremiah 15:1 commemorate Samuel as a man of great intercession. Hebrews 11:33 puts Samuel in God's "Hall of Faith."

d. This is the last we see of Samuel in the book of 1 Samuel - except for a very interesting incident in 1 Samuel 28!

2. (2-3) A man named Nabal, his wife and his character.

Now there was a man in Maon whose business was in Carmel, and the man was very rich. He had three thousand sheep and a thousand goats. And he was shearing his sheep in Carmel. The name of the man was Nabal, and the name of his wife Abigail. And she was a woman of good understanding and beautiful appearance; but the man was harsh and evil in his doings. And he was of the house of Caleb.

a. And the man was very rich: The first thing we learn about this man is where he lived (Maon, with his business in Carmel), and that he was a very rich man (three thousand sheep and a thousand goats).

i. There are four kinds of riches. There are riches in what you have, there are riches in what you do, there are riches in what you know, and there are riches in what you are - riches of character. Nabal was a very rich man, but only rich in what he had. He had the lowest kind of riches.

ii. This should remind us of what Jesus said: material riches are a definite obstacle to the kingdom of God (Matthew 19:23-26). It is not impossible for a rich man to be godly, but being rich makes walking with God harder. If he is to be a godly man, one of the key things there must be in the heart of a rich man is generosity. We should look for this in the character of Nabal!

b. And he was shearing his sheep in Carmel: This was the "harvest time" for a sheep rancher. Because it was like "harvest time," by ancient traditions, sheep shearing time was a time of lavish hospitality towards others.

i. "Sheep-shearing was traditionally celebrated by feasting, with enough and to spare." (Baldwin <Baldwin.htm>)

c. The name of the man was Nabal: This is another indication of his character, because the name Nabal means fool. In the ancient culture of Israel, names were often connected with a person's character; we don't know if Nabal was given this name or he earned it, but we will certainly see that he matches his own name.

i. We read that Nabal was harsh and evil in his doings (which needs no explanation, only appreciation, understanding that the Bible is never given to overstatement in such matters). The fact that he was of the house of Caleb may also be told as a bad description of Nabal, because Caleb means dog, and to be of the house of a dog was no compliment.

ii. "As the word caleb signifies a dog, the Septuagint have understood it as implying a man of a canine disposition, and translate it thus . . . he was a doggish man. It us understood in the same way by the Syriac and Arabic." (Clarke <Clarke.htm>)

d. Abigail . . . a woman of good understanding and beautiful appearance: Nabal's wife was both beautiful and wise, in contrast to Nabal himself. The Bible gives Abigail great praise when it says she was of beautiful appearance, because the only other women who have this Hebrew phrase applied to them are Rachel (Genesis 29:7) and Esther (Esther 2:7).

i. How did a woman like this ever get matched up with a man like Nabal? We can understand it in that day of arranged marriages. Clarke says that she was "married to the boor mentioned above, probably because he was rich. Many women have been thus sacrificed." Trapp also says, "But what meant her father to match her to such an ill-conditioned churl? It is likely he married her to the wealth, not to the man. Many a child is cast away upon riches."

ii. But there are many Abigails today, who are in that place not because the marriage was arranged, but because they chose it. "It is remarkable how many Abigails get married to Nabals. God-fearing women, tender and gentle in the sensibilities, high-minded and noble in their ideals, become tied in an indissoluble union with men for whom they can have no true affinity, even if they have not an unconquerable repugnance." (Meyer <Meyer.htm>)

iii. "A woman may still find herself in Abigail's pitiful plight. To such a one there is but one advice - you must stay where you are. The dissimilarity in taste and temperament does not constitute a sufficient reason for leaving your husband to drift. You must believe that God has permitted you to enter on this awful heritage, partly because this fiery ordeal was required by your character, and partly that you might act as a counteractive influence. You must stay as you are. It may be that some day your opportunity will come, as it came to Abigail. In the meantime do not allow your purer nature to be bespotted or besmeared. You can always keep the soul clean and pure." (Meyer)

iv. "May I say to you lovingly, but firmly, if such a circumstance has befallen you, that is no reason for you to invoke the law of the country to get out of the entanglement. Perhaps God knew that you needed the fiery trial to humble you and make you a testimony to your partner. The Bible says you must stay as you are. Maybe there will come to you one day, as there came to Abigail, a new opportunity; but until then, it is for you to prove the grace and power of the Lord in your heart to strengthen you and keep you pure." (Redpath <Redpath.htm>)

3. (4-9) David asks for compensation for his valuable service to Nabal.

When David heard in the wilderness that Nabal was shearing his sheep, David sent ten young men; and David said to the young men, "Go up to Carmel, go to Nabal, and greet him in my name. And thus you shall say to him who lives in prosperity: 'Peace be to you, peace to your house, and peace to all that you have! Now I have heard that you have shearers. Your shepherds were with us, and we did not hurt them, nor was there anything missing from them all the while they were in Carmel. Ask your young men, and they will tell you. Therefore let my young men find favor in your eyes, for we come on a feast day. Please give whatever comes to your hand to your servants and to your son David.'" So when David's young men came, they spoke to Nabal according to all these words in the name of David, and waited.

a. David made a request of Nabal: Please give whatever comes to your hand to your servants and your son David. David makes this request because he had performed a valuable service for Nabal, serving as protection for his flocks in a time when Philistine raids were common. To our modern ears, it might sound like David was running some kind of "protection racket," but that wasn't the case at all. He performed a worthy, valuable service for Nabal, and expects to be compensated.

i. In fact, David "bent over backwards" to do all this right, and make the request right. A close look shows just how right David did in all this.

b. David did right in this, because he waited until he heard that Nabal was shearing his sheep. David protected Nabal's shepherds and flocks for a long time, but did not expect to be compensated until Nabal himself made his money at the "harvest" of sheep shearing.

c. David did right in this, because he was very polite to Nabal. He did this through messengers (David sent ten young men) so Nabal would not be intimidated. He sent the messengers with a greeting full of warmth and kindness (Peace be to you), so that Nabal would not give out of fear or intimidation.

d. David did right in this, because he carefully and patiently gave Nabal an "itemized receipt" for services rendered (Your shepherds were with us . . . nor was there anything missing . . . ask your young men, and they will tell you).

e. David did right in this, because he politely reminded Nabal of the traditions of generosity surrounding harvest and sheep shearing time (For we come on a feast day).

f. David did right in this, because he did not demand any specific payment from Nabal, or set a price - he simply left it up to Nabal's generosity (Please give whatever comes to your hand). Then, David's messengers simply waited for the reply.

4. (10-12) Nabal's reply to David's request.

Then Nabal answered David's servants, and said, "Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master. Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?" So David's young men turned on their heels and went back; and they came and told him all these words.

a. Who is David, and who is the son of Jesse? It can't be that Nabal did not know who David was, because David was famous all throughout Israel (1 Samuel 18:5-7). Nabal says this as a direct insult to David - knowing who he is, but refusing to recognize him. In our modern way of speaking, Nabal would say, "Who does he think he is?"

b. There are many servants nowadays who break away each one from his master: Nabal deepens his insult of David, saying that David is simply a rebellious servant. This was completely false, because David had continually (though not perfectly) conducted himself wisely when attacked by Saul.

c. Shall I then take my bread . . . my water . . . my meat . . . my shearers, and give it: Nabal shows what an ungenerous man he is. He looks at everything as his, instead of the LORD's. True, Biblical generosity doesn't think, "This is mine and I will share it with you." It thinks, "All that I have belongs to the LORD, and so you can have some of it also."

5. (13) David reacts to Nabal's insulting response.

Then David said to his men, "Every man gird on his sword." So every man girded on his sword, and David also girded on his sword. And about four hundred men went with David, and two hundred stayed with the supplies.

a. Then David said to his men, "Every man gird on his sword." David receives Nabal's response exactly the way Nabal intended it to be received: with great insult. But Nabal is not dealing with a weak, no-account man; he is dealing with a great soldier and warrior. In our modern way of speaking, David would have said to his men, "Lock and load!" In a western movie, he would have said, "Mount up, boys!" David was ready to fight.

i. We don't wonder why David was ready to fight, because Nabal had provoked him so greatly. But this is not a high moment for David. He isn't responding the way the LORD would have him respond to an insult, or even to an attack.

ii. When we are insulted, the LORD would have us bear it with love and kindness, returning their evil with good. This is high ground to walk on, but it is commanded by Jesus: You have heard that it was said, "An eye for an eye and a tooth for a tooth." But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. (Matthew 5:38-39)

iii. As well, we see that David doesn't show Nabal the same kindness and longsuffering that he showed to Saul. In just the previous chapter, we saw how David spared Saul's life, when Saul not only insulted David but actually attacked him and tried to kill him. David was able to be kind and longsuffering to Saul, but it seems to have been harder for him to do it towards someone he perceived as his equal, or lower than himself. Often, this is true measure of our character - not how we treat our superiors, but how we treat our equals or those "beneath" us in some way or another.

b. About four hundred men went with David: David is not coming to Nabal just to make a statement, but to wipe him out. That is why he arms himself and his men, and why he leaves some men behind to watch the stuff and serve as reinforcements.

i. Most of us would have responded to Nabal just as David did. Our sympathies might be with David, but our hearts and our obedience must be with Jesus Christ.

B. Abigail intercedes between David and Nabal.

1. (14-17) Abigail hears of how Nabal responded to David.

Now one of the young men told Abigail, Nabal's wife, saying, "Look, David sent messengers from the wilderness to greet our master; and he reviled them. But the men were very good to us, and we were not hurt, nor did we miss anything as long as we accompanied them, when we were in the fields. They were a wall to us both by night and day, all the time we were with them keeping the sheep. Now therefore, know and consider what you will do, for harm is determined against our master and against all his household. For he is such a scoundrel that one cannot speak to him."

a. He reviled them: One of the servants who witnessed Nabal's respons to David's men tells Nabal's wife Abigail that Nabal reviled David's men, and by extension, David. To revile means "to treat with contemptuous language," and Nabal laid it on David's men and David.

b. The men were very good to us: Nabal's servants tell Abigail of the valuable service David's men performed for them. This lets Abigail know that David and his men deserved compensation.

c. Know and consider what you will do, for harm is determined: Nabal's servants could read the handwriting on the wall. They knew that David would not take such an insult - theft, actually - lying down. For their own sake, and for the sake of the household, they ask Abigail to do something (consider what you will do).

d. Why didn't they say this to Nabal? Because they knew he is such a scoundrel that one cannot speak to him. The book of Proverbs had not been written yet, but they still knew the truth of Proverbs 17:12: Let a man meet a bear robbed of her cubs, rather than a fool in his folly. Therefore, they made this life-or-death appeal to Abigail.

2. (18-20) Abigail prepares a present for David and his men.

Then Abigail made haste and took two hundred loaves of bread, two skins of wine, five sheep already dressed, five seahs of roasted grain, one hundred clusters of raisins, and two hundred cakes of figs, and loaded them on donkeys. And she said to her servants, "Go on before me; see, I am coming after you." But she did not tell her husband Nabal. So it was, as she rode on the donkey, that she went down under cover of the hill; and there were David and his men, coming down toward her, and she met them.

a. Abigail made haste: Since she was a woman of good understanding (1 Samuel 25:3), she knew that time was of the essence, and something had to be done quickly.

b. Two hundred loaves of bread . . . two skins of wine . . . five sheep already dressed . . . one hundred clusters of raisins: David simply, politely, asked Nabal for fair payment for services rendered, and Nabal refused. Now, Abigail is doing what Nabal should have done, but didn't do.

c. The fact that Abigail was able to gather so much food so quickly shows how wealthy Nabal was. If this much food was on hand, it makes Nabal's ungenerous reply to David all the worse.

3. (21-22) David vows to massacre Nabal and his entire household.

Now David had said, "Surely in vain I have protected all that this fellow has in the wilderness, so that nothing was missed of all that belongs to him. And he has repaid me evil for good. May God do so, and more also, to the enemies of David, if I leave one male of all who belong to him by morning light."

a. Surely in vain I have protected all that this fellow has: David's sense of hurt was justified. He had been wronged by Nabal, and Nabal was entirely in the wrong and David was entirely in the right. The feelings may have been justified, but what will David do with those feelings?

b. And he has repaid me evil for good: David is accurate, but not right in his heart. He has the facts straight, but not his heart.

c. If I leave one male of all who belong to him by morning light: This makes David's intention clear - he plans to massacre Nabal and all the males of his household. This was the expected reaction (Nabal's own servants expected it according to 1 Samuel 25:17). But God was calling David to go further than what the world might expect.

i. David had so wonderfully resisted the temptation to take vengeance against Saul in 1 Samuel 24; but here, it seems that he will fail when a similar temptation comes again. This reminds us of our constant need to be on guard.

ii. "Does it not show beyond all possible doubt that I cannot stand against the enemy of my soul unless the Lord upholds me moment by moment? This story tells me that however long I may have been on the Christian path, however often I may have overcome one temptation or another, however many times I have defeated sin in one area, it can strike in another and crush me in a moment." (Redpath <Redpath.htm>)

4. (23-31) Abigail's appeal to David.

Now when Abigail saw David, she hastened to dismount from the donkey, fell on her face before David, and bowed down to the ground. So she fell at his feet and said: "On me, my lord, on me let this iniquity be! And please let your maidservant speak in your ears, and hear the words of your maidservant. Please, let not my lord regard this scoundrel Nabal. For as his name is, so is he: Nabal is his name, and folly is with him. But I, your maidservant, did not see the young men of my lord whom you sent. Now therefore, my lord, as the LORD lives and as your soul lives, since the LORD has held you back from coming to bloodshed and from avenging yourself with your own hand, now then, let your enemies and those who seek harm for my lord be as Nabal. And now this present which your maidservant has brought to my lord, let it be given to the young men who follow my lord. Please forgive the trespass of your maidservant. For the LORD will certainly make for my lord an enduring house, because my lord fights the battles of the LORD, and evil is not found in you throughout your days. Yet a man has risen to pursue you and seek your life, but the life of my lord shall be bound in the bundle of the living with the LORD your God; and the lives of your enemies He shall sling out, as from the pocket of a sling. And it shall come to pass, when the LORD has done for my lord according to all the good that He has spoken concerning you, and has appointed you ruler over Israel, that this will 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. But when the LORD has dealt well with my lord, then remember your maidservant."

a. When Abigail saw David: Because of the hilly terrain (she went down under cover of the hill, 1 Samuel 25:20), Abigail could remain hidden from David right up until they met face to face. It also seems that Abigail saw David first, and when David first saw her, she was humbled before him, at the head of a great train of gifts and provisions.

i. David and his men were charging forth to kill a man who had terribly insulted and stolen from David. David had just swore an oath: May God do so, and more also, to the enemies of David, if I leave one male of all who belong to him by morning light (1 Samuel 25:22). But now, in his angry, agitated state, something unexpected makes David and his whole company come to an immediate stop: a great procession of gifts, and at the head of that procession, beautiful woman bowing down before David. This had to make a startling impression on the angry, agitated David.

ii. It would be "astonishing to find the lady of the land prostrated on her face in obeisance to David." (Baldwin <Baldwin.htm>)

iii. David also had focused his wrath against every male of Nabal's household, but here is a woman of Nabal's household. Because of David's anger and agitation, what Abigail did here probably could not have been done by any man in Nabal's household (except for Nabal himself), no matter how humble and wise that man was.

b. She hastened to dismount from the donkey, fell on her face before David, and bowed down to the ground: Abigail will make an appeal to David, and she makes her appeal in utmost humility. She doesn't come do David as a superior (as the beautiful, rich, and privileged often do) or even as an equal; she comes to David as his humble servant.

c. In this appeal, Abigail did many things very right:

i. When she first heard of the crisis, she immediately went into action (Then Abigail made haste, 1 Samuel 25:18). She knew this was an urgent situation, so she acted with urgency.

ii. Abigail immediately, and with her first words to David, takes the blame on herself (On me, my lord, on me let this iniquity be!). Abigail didn't do this because she really believed she was guilty. She put herself in the place of punishment because she knew that David would punish her differently than her husband Nabal.

iii. Abigail asks for permission to speak, instead of taking command of the conversation (Please let your maidservant speak in your ears).

iv. Abigail smoothly suggests the positive outcome to David in her appeal (since the LORD has held you back from coming to bloodshed and from avenging yourself with your own hand). She states it in a way that almost guides David towards her suggested outcome.

v. Abigail brought David a present (now this present), but was wise enough to say that it was for the young men who follow David, not for David himself. To say that it was for David himself would suggest that David was in this just for the compensation or the money, and that David's insulted dignity could be bought off with money.

vi. Abigail plainly, straightforwardly, asked for forgiveness (Please forgive the trespass of your maidservant).

vii. Despite David's present anger and agitation - which is clearly sin - Abigail speaks of David's character in high terms, regarding his present unmentioned state as an aberration (my lord fights the battles of the LORD, and evil is not found in you throughout your days).

viii. Abigail reminded David of the LORD's promise for his life (the LORD will certainly make for my lord an enduring house). She guides David to look beyond the immediate aggravating circumstances to the bigger promise of God. Since Abigail knows that God has promised David would one day be king, this must have been known throughout Israel.

ix. Abigail asks David not to do something he will later regret, when God's promise is ultimately fulfilled (that this will be no grief to you . . . that you have shed blood without cause). This is perhaps the single best thing that Abigail said; she wisely asked David to consider the outcome of his present course, and how it would be a bad outcome. She asks him to let the LORD settle the matter, instead of taking vengeance into his own hands.

d. Abigail also did some things wrong in her appeal to David:

i. She did all this - which was no small thing, either in the doing or the meaning of it - without her husbands counsel or approval (But she did not tell her husband Nabal, 1 Samuel 25:19).

ii. She openly, and severely, criticizes her husband to David (this scoundrel Nabal . . . Nabal is his name, and folly is with him). No wife should speak this way of her husband, and no husband should speak this way of his wife.

iii. Even as she confesses her sin to David (on me let this iniquity be!), she also excuses and justifies herself, letting David know that she really doesn't think she has sinned at all (I, your maidservant, did not see the young men of my lord whom you sent).

iv. She almost suggests to David that he kill the guilty Nabal (let your enemies and those who seek harm for my lord be as Nabal), but he spare the rest of the household because they are innocent (shed blood without cause).

v. She makes herself available for David's future consideration, perhaps in an inappropriate way (When the LORD has dealt well with my lord, then remember your maidservant).

vi. Abigail was not outstandingly submissive or respectful to her husband Nabal. Though there is no explanation in the Bible, perhaps it was justified because this was a legitimate life-or-death situation. If Abigail didn't do what she did, then Nabal and scores of innocent men would die. But the point of the passage is how submissive and respectful Abigail is towards David, not Nabal.

vii. "It may be thought a great crime, that she traduceth her husband in this manner; but this may be said for her, that she told them nothing but what they all knew concerning him, and that she only seemed to take away that which he never had, indeed, to wit, his good name, that she preserve that which he had, and which was more dear and important to him, even his life and soul." (Poole <biblio.htm>)

e. The life of my lord shall be bound in the bundle of the living with the LORD your God; and the lives of your enemies He shall sling out, as from the pocket of a sling: This perhaps is the strongest point of Abigail's appeal, and she uses a wonderful turn of speech. She says, "David, you are like a bundle that the LORD holds closely and securely to Himself. Your enemies are like rocks that the LORD will sling away." This invites David to act like a man who is close to the LORD!

i. David was taking his 400 men to do what God could do as easily as throwing a stone out of sling. This had to remind David of a time when he really did trust God for the victory - when he cast a stone out of a sling and killed Goliath. Through her wise words, Abigail refocused David's attention from Nabal back unto the LORD.

ii. "In effect she said, 'David, your soul is wrapped up in a bundle of life in the Lord your God, and the strength of that bundle lies in the identity of God with all that goes on inside it. He is there with you! Therefore, the life of a man after God's own heart is safe in God's keeping, and what can the churlishness of Nabal do against you? Why should you stoop to his level?'" (Redpath <Redpath.htm>)

f. Abigail's appeal to David was so glorious, because it lifted him up instead of beating him down. David was clearly in the wrong, and Abigail wanted to guide him into the right. But she didn't do it by being negative, by emphasizing to David how wrong and angry and stupid he was acting - though he was in fact acting that way! Instead, Abigail emphasized David's glorious calling and destiny, and the general integrity of his life, and simply asked him to consider if what his present course of action was consistent with that destiny and integrity.

g. Look how positive Abigail is in her appeal: the LORD will certainly make for my lord an enduring house . . . my lord fights the battles of the LORD . . . evil is not found in you throughout your days . . . the life of my lord shall be bound in the bundle of the living with the LORD God . . . when the LORD has done . . . all the good that He has spoken concerning you . . . has appointed you ruler over Israel. She is lifting David up, not beating him down with criticism and accusation.

h. Look how submissive Abigail is in her appeal: fell on her face before David . . . bowed down to the ground . . . she fell at his feet . . . Please forgive the trespass of your maidservant . . . then remember your maidservant. In her appeal, Abigail calls David lord (not as God, but as a term of high respect and submission) 13 times. She calls herself David's maidservant five times. She doesn't come to David as a superior or even as an equal, but appealing to him as someone who has rightful authority over her.

i. Abigail is a marvelous model of "sweetly speaking submission." Many Christian wives have the idea of "silent submission." They say, "I know my husband is wrong, but I won't tell him. Submission means I should shut up." That is wrong, and they should look to Abigail as an example. Other Christian wives have the idea of "sharply speaking submission." They say, "I know my husband is wrong, and God has appointed me to tell him. And boy, will I!" That is wrong, and they should look to Abigail as an example. Abigail gives the right example - submission that speaks, but speaks sweetly instead of sharply.

j. Husbands have a huge responsibility in all this. First, they are responsible to encourage their wives to speak, instead of reinforcing the idea of "silent submission." Next, they are to carefully and prayerfully receive what their wives say. Finally, they need to understand that even if the advice isn't given as wonderfully as Abigail's was towards David, the basic message may still be from the LORD, even if the delivery was fouled up.

k. Abigail's submission to Nabal was not outstanding. But her submission to David was. And David's submission to the LORD was equally outstanding; by giving up the fight, he had to trust God to take care of Nabal. And God certainly did!

5. (32-35) David thanks God for Abigail's appeal, and receives her advice.

Then David said to Abigail: "Blessed is the LORD God of Israel, who sent you this day to meet me! And blessed is your advice and blessed are you, because you have kept me this day from coming to bloodshed and from avenging myself with my own hand. For indeed, as the LORD God of Israel lives, who has kept me back from hurting you, unless you had hastened and come to meet me, surely by morning light no males would have been left to Nabal!" So David received from her hand what she had brought him, and said to her, "Go up in peace to your house. See, I have heeded your voice and respected your person."

a. Blessed be the LORD God of Israel: David was on a sinful course, and Abigail, through her bold, quick, and wise appeal, stopped him from sin. He knew that God spoke to him through Abigail's appeal (who sent you this day).

b. David's anger was justified, and his were rights were violated. But David responded wrongly, because vengeance and retribution belong only to God. Here, David is taught that this principle didn't only apply between him and Saul, but between him and everyone.

i. David is being taught a good lesson - our hurt feelings never justify disobedience. When others sin against us, we may feel justified in sinning against them, but we are never justified by our hurt feelings.

ii. "So little is there lost by making God our umpire." (Trapp <Trapp.htm>)

c. You have kept me this day from coming to bloodshed and from avenging myself with my own hand: David can also thank God, because Abigail successfully reminded him of his destiny: to reign over Israel in righteousness and integrity. If David had slaughtered Nabal and his household, it would forever be a black mark against David among Israelites. They would forever wonder if they could really trust him. And it might have sealed his doom before Saul, because for the first time, David would have given Saul a legitimate reason to hunt him down as a criminal.

i. "It was a major lesson in David's training for kingship, and one that he was going to need to keep before him at future crises. The implication is that violence breeds violence, whereas restraint makes way for a peaceful solution. This he knows with his head, but he may fail to remember it when his blood is roused." (Baldwin)

ii. "Hereby it plainly appears that oaths whereby men bind themselves to any sin are null and void; and as it was a sin to make them, so it is adding sin to sin to perform them." (Poole <biblio.htm>)

d. Blessed is your advice, and blessed are you: David was man enough and wise enough, to take counsel from a woman. He knew that the issue wasn't Abigail's gender, but that God was using her at that time and place. David does well both to receive her advice, and to praise her for her boldness in bringing it.

e. So David received from her hand: It is important to remember that Abigail did not come to David empty-handed. One reason her appeal was effective was because she paid David what was owed to him. When David received it from Abigail, he acknowledged that Nabal had paid the bill and there was nothing outstanding.

f. David knew the blessing here of being kept from sin. It surely is a blessed to be forgiven our sins; but it is an even greater blessing to be kept from sin.

i. We would need to seek forgiveness of our sins less often if we would seek the LORD more diligently to be kept from sin to begin with. "There is no way of keeping out the fire of sin except by having the fire of grace blazing within the spirit. We must fight fire with fire." (Spurgeon <Spurgeon.htm>)

ii. What things might God use to keep us from sin? 1. The work of God in our hearts. 2. Early education as children. 3. Positive friendships and associations. 4. The laws of the land. 5. A low station in life. 6. Physical infirmities. 7. Amazing works from God's hand. 8. A word to our conscience from a messenger of God.

C. Nabal dies and David marries Abigail.

1. (36-38) God strikes Nabal dead.

Now Abigail went to Nabal, and there he was, holding a feast in his house, like the feast of a king. And Nabal's heart was merry within him, for he was very drunk; therefore she told him nothing, little or much, until morning light. So it was, in the morning, when the wine had gone from Nabal, and his wife had told him these things, that his heart died within him, and he became like a stone. Then it came about, after about ten days, that the LORD struck Nabal, and he died.

a. There he was, holding a feast in his house: Nabal lives up to his name; he is a fool. His life is in imminent danger - his wife knows it, all his servants know it, but he doesn't know it. He eats and gets drunk as if all is fine, and he hasn't a care in the world.

i. In this regard, Nabal is a picture of the sinner who goes on rejecting God, without regard to God's coming judgment. Just as certain as it was that David would have killed Nabal, so it is certain that God will judge the sinner who continues to reject Him.

b. Like the feast of a king: All Nabal had to do was invite David to this tremendous feast, and Nabal's life would have been spared. Nabal's own greed and foolishness was his undoing.

c. His wife had told him these things: "Wonderful, saith one, was the force of this woman's speech, that as it before allayed David's rage, so now it pierceth Nabal to the heart. This power was not in her human eloquence, but proceeded from the Spirit of God." (Trapp <Trapp.htm>)

d. His heart died within him, and he became like stone . . . the LORD struck Nabal, and he died: Abigail's wise action saved Nabal from David, and saved David from himself. But it could not save Nabal from God's judgment. Nabal was never out of God's reach, and when it was the right time, God took care of him.

i. In 1 Samuel 25:33, David was grateful that Abigail's appeal had kept him from avenging myself with my own hand. This proves that David did not need to avenge himself with his own hand; God was more than able to do it.

ii. Jesus may have had Nabal in mind when He taught the Parable of the Rich Fool (Luke 12:15-21). That parable describes a man who dies with everything - and nothing.

iii. "All which time he lay like a block in his bed, without repentance or confidence in God; but condemned of his own conscience, he went to his place without noise. Let this be a warning to drunkards." (Trapp <Trapp.htm>)

2. (39-44) David marries Abigail.

So when David heard that Nabal was dead, he said, "Blessed be the LORD, who has pleaded the cause of my reproach from the hand of Nabal, and has kept His servant from evil! For the LORD has returned the wickedness of Nabal on his own head." And David sent and proposed to Abigail, to take her as his wife. When the servants of David had come to Abigail at Carmel, they spoke to her saying, "David sent us to you, to ask you to become his wife." Then she arose, bowed her face to the earth, and said, "Here is your maidservant, a servant to wash the feet of the servants of my lord." So Abigail rose in haste and rode on a donkey, attended by five of her maidens; and she followed the messengers of David, and became his wife. David also took Ahinoam of Jezreel, and so both of them were his wives. But Saul had given Michal his daughter, David's wife, to Palti the son of Laish, who was from Gallim.

a. For the LORD has returned the wickedness of Nabal on his own head: David knew exactly what the death of Nabal meant. It was God's judgment against Nabal, which the LORD showed when David decided to let the LORD avenge him instead of avenging himself.

b. David sent and proposed to Abigail: In 1 Samuel 25:31, Abigail asked David, then remember your maidservant. Here, David certainly remembers her, and takes her as his wife.

i. Was this inappropriate? Wasn't David already married to Saul's daughter Michal? (1 Samuel 18:27) The writer of 1 Samuel explains that at this time, David was not married to Michal, because Saul had taken her away and given her to another man to spite David (David will get Michal back in 2 Samuel 3:13-16). So, Abigail is not really David's second wife; she is his "second first wife."

ii. "By his marriage with Abigail, it is probable he became possessed of all Nabal's property in Carmel and Maon." (Clarke <Clarke.htm>)

c. David also took Ahinoam of Jezreel, and so both of them were his wives: Though Abigail was David's "second marriage," with Ahinoam, David takes his second wife, and will add many more wives.

i. Was this inappropriate? It wasn't directly sin, because God hadn't commanded against it. But it did go against God's ideal, God's plan for marriage, for oneness in a marriage relationship. David was a man of great passions, and as a part of that he had many wives. But because David never really followed God's plan and purpose for marriage, his family life was never blessed and peaceful. Family trouble would bring David some of the greatest trials of his life.

ii. "Since Ahinoam is always mentioned before Abigail (1 Sa. 27:3; 30:5) and bore David's first son (2 Sa. 3:2), it is likely that David had married her already." (Baldwin <Baldwin.htm>)

d. Here is your maidservant, a servant, to wash the feet of the servants of my lord: Abigail did not allow her success with David, or the death of Nabal, to make her arrogant or bossy. She greets the servants of David with the greatest humility.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 25 (Chapter Introduction)

Overview

1Sa 25:1, Samuel dies; 1Sa 25:2, David in Paran sends to Nabal; 1Sa 25:10, Provoked by Nabal’s churlishness, he minds to destroy him; 1Sa 25:14, Abigail understanding thereof, 1Sa 25:18, takes a present; 1Sa 25:23, and by her wisdom, 1Sa 25:32, pacifies David; 1Sa 25:36, Nabal hearing thereof, dies; 1Sa 25:39, David takes Abigail and Ahinoam to be his wives; 1Sa 25:44, Michal is given to Phalti.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 25 (Chapter Introduction)

SAMUEL CHAPTER 25

Samuel dieth: David goeth to the wilderness of Paran, 1Sa 25:1 . Nabal’ s riches, 1Sa 25:2 . His and his wife Abigail’ s nature and condition, 1Sa 25:3 . David requesteth of Nabal some relief for his camp: he entreateth David’ s messengers scornfully. David is provoked, and mindeth to destroy him, 1Sa 25:4-13 . Abigail understands it, 1Sa 25:14-17 ; taketh a present, 1Sa 25:18-22 ; and by her wisdom, 1Sa 25:23-31 , pacifieth David, 1Sa 25:32-35 . Nabal hearing of this, dieth, 1Sa 25:36-38 . David taketh Abigail and Ahinoam to be his wives, 1Sa 25:39-43 ; Saul having given Michal to Phalti, 1Sa 25:44 .

Buried him in his house, according to the manner of those times. See Gen 23:9 50:5 Mat 27:60 . The wilderness of Paran, in the southern borders of the land of Judah, that so when occasion served, he might retire out of Saul’ s dominions.

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 25 (Chapter Introduction)

(1Sa 25:1) Death of Samuel.

(1Sa 25:2-11) David's request; Nabal's churlish refusal.

(1Sa 25:12-17) David's intention to destroy Nabal.

(1Sa 25:18-31) Abigail takes a present to David.

(1Sa 25:32-39) He is pacified, Nabal dies.

(1Sa 25:39-44) David takes Abigail to wife.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 25 (Chapter Introduction)

We have here some intermission of David's troubles by Saul. Providence favoured him with a breathing time, and yet this chapter gives us instances of the troubles of David. If one vexation seems to be over, we must not be secure; a storm may arise from some other point, as here to David. I. Tidings of the death of Samuel could not but trouble him (1Sa 25:1). But, II. The abuse he received from Nabal is more largely recorded in this chapter. 1. The character of Nabal (1Sa 25:2, 1Sa 25:3). 2. The humble request sent to him (1Sa 25:4-9). 3. His churlish answer (1Sa 25:10-12). 4. David's angry resentment of it (1Sa 25:13, 1Sa 25:21, 1Sa 25:22). 5. Abigail's prudent care to prevent the mischief it was likely to bring upon her family (1Sa 25:14-20). 6. Her address to David to pacify him (1Sa 25:23-31). 7. David's favourable reception of her (1Sa 25:32-35). 8. The death of Nabal (1Sa 25:36-38). 9. Abigail's marriage to David (1Sa 25:39-44).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 25 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 25

This chapter gives an account of the death of Samuel, and of the ill treatment David met with from Nabal; it begins with the death of Samuel, which was greatly lamented in Israel, 1Sa 25:1; it draws the character of Nabal, and his wife, 1Sa 25:2; records a message of David to him, by his young men, desiring he would send him some of his provisions made for his sheep shearers, 1Sa 25:4; and Nabal's ill-natured answer to him reported by the young men, which provoked David to arm against him, 1Sa 25:10; and this being told Abigail, the wife of Nabal, and a good character given of David and his men, and of the advantage Nabal's shepherds had received from them, and the danger his family was in through his ingratitude, 1Sa 25:14; she prepared a present to pacify David, went with it herself, and addressed him in a very handsome, affectionate, and prudent manner, 1Sa 25:18; and met with a kind reception, 1Sa 25:32; and the chapter is closed with an account of the death of Nabal, and of the marriage of Abigail to David, 1Sa 25:32.