Meanwhile, one of Nabal's young men informed Nabal's wife Abigail, "Look, David sent messengers from the wilderness to greet our master, but he scolded them. Sermons
1 Samuel 25:14-42. (CARMEL.) Of her family and early life nothing is recorded. When first mentioned she was the wife of the wealthy and churlish Nabal. It was an ill-assorted union, probably due (like most Oriental marriages) to parental arrangement. She was distinguished by a beautiful countenance and form, and (what is not always associated therewith) by a beautiful mind and character, embodying the ideal of womanhood (Proverbs 31:10-31). "Where do we find in all the heathen world a woman comparable with Abigail, the daughter of the wilderness?" She was a woman of - 1. Superior intelligence, practical wisdom, prudence, tact, and good management. "Of good understanding" (ver. 3). The part she took in the affairs of her husband is evident from the servants telling her of the threatening danger (ver. 17), and her apology (ver. 25). Her discretion was also shown in her reserve (ver. 19). 2. Prompt decision, energy, and activity. "Abigail made haste," etc. (ver. 18). Not a moment was lost, and she was promptly obeyed. 3. Unaffected humility, meekness, modesty, and self-devotion. "She fell before David on her face," etc. (vers. 23, 41). Her meekness and patience must have been greatly tried by the temper of Nabal, and had doubtless previously averted many a disaster. 4. Noble generosity and sacrifice. "Two hundred loaves," etc. (ver. 18). She felt that no sacrifice was too great to save her husband and his household. "David's men and David felt that these were not the gifts of a sordid calculation, but the offerings of a generous heart. And it won them, their gratitude, their enthusiasm, their unfeigned homage" (Robertson). 5. Conciliatory, faithful, eloquent speech, and pacifying, beneficent influence (vers. 24-31). Having taken the blame upon herself (as intercessor), and referred to her husband "with that union of playfulness and seriousness which above all things turns away wrath" (Stanley), she directed the thoughts of David to God, by the leadings of whose providence she had been sent to divert him from his purpose, utters the wish flint he to whom vengeance belongs would avenge him, humbly begs the acceptance of her offering for his young men, and beseeches his forgiveness. Then (assuming her prayer to be granted) she assures him of the brilliant future that awaited him, inasmuch as he would fulfil the purposes of Jehovah, and not his own; that, should any one seek to do him harm, Jehovah would preserve him in safety, and punish his adversaries; and that when he should be "ruler over Israel" it would be a source of comfort, and not of trouble, to him that he had not shed blood causelessly, nor taken vengeance into his own hand. Finally she says, "And Jehovah will do good to my lord, and thou wilt remember thine handmaid" (for good) - "remember the things which I have spoken" (Dathe). No dissuasions from revenge could be more effective. "When a world of men 6. Exalted piety; faith in the righteousness and goodness of God, his overruling providence, and the establishment of his kingdom (see the song of Hannah), devotion, spiritual insight, manifested in this appeal, and in her whole conduct (Proverbs 31:26, 30). It is not surprising that, after the death of Nabal, "David sent and communed with Abigail, to take her to him to wife" (ver. 39). - D. I. EXCUSE MADE BY NABAL MY POSSESSIONS ARE STRICTLY AND PROPERLY MY OWN, AND I HAVE A RIGHT TO EMPLOY THEM AS I PLEASE. "Shall I take my bread, and my water, and my flesh." This is also an excuse that we still hear daily presented by the covetous and uncharitable. But common as is this excuse, it is not only demonstrably false, but also awfully impious, and strikes directly at the providence, the government, and the sovereignty of the Most High God. No! Your wealth is not your own natural, as well as revealed religion, declares that you are only stewards. II. EXCUSE OF NABAL: THE SUPPOSED INFERIORITY OF THOSE FOR WHOM HIS ASSISTANCE WAS SOLICITED AND HIS WANT OF RELATIONSHIP TO HIM. "Who is David? and who is the son of Jesse? There be many servants now-a-days that break away every man from his master." This excuse also is still daily presented, when we plead for the distressed. There can be little doubt, that the ignorance of Nabal was only pretended, that he might render his reply more contemptuous, he well knew the valour and reputation of David. Do you add, with Nabal, "Who is David? Who are these poor orphans? What relationship are they to me, that I should assist them?" They have descended from the same patent with you; their origin is your own. In them as well as you, there is a soul endued with wonderful faculties; a soul destined to endless happiness or eternal misery. III. EXCUSE OF NABAL: HIS UNWILLINGNESS TO ENCOURAGE VICE OR INDOLENCE. "There be many servants now-a-days that break away every man from his master!" This excuse too we often hear when we ask relief for the distressed. "Shall I give?" Yes: because of the instability of all earthly things. Do you still ask with Nabal, "Shall I give?" Yes; consider the day of trouble and bestow your benefaction. "Shall I give?" Yes; if you wish your memory to be cherished by your survivors. "Shall I give?" Yes! for the judgment day is approaching: and then: what unutterable anguish, what agonising horror, shall convulse the heart of him who "shall receive judgment without mercy, because he hath showed no mercy!" (H. Kollock, D. D.) I. THE CAUSES OF THIS FALSE SOCIAL STATE. 1. False basis on which medial superiority was held to rest. Throughout Nabal's conduct was built upon the assumption of his own superiority. He was a man of wealth. David was dependent on his own daily efforts. Now observe two things.(1) An apparent inconsistency in David's conduct. One injury from Nabal, and David is striding over the hills to revenge his wrong with naked steel. How came this reverence and irreverence to mix together? We reply. Saul had a claim of authority on David's allegiance: Nabal only one of rank. Between these the Bible makes a vast difference. It says, The powers which be are ordained of God. But upper and lower, as belonging to difference in property are fictitious terms: true, if character corresponds with titular superiority; false, if it does not.(2) This great falsehood respecting superior and inferior, rested on a truth. There had been a superiority in the wealthy class once. In the patriarchal system wealth and rule had gone together. It is a fallacy in which we are perpetually entangled. We expect reverence for that which was once a symbol of what was reverenced, but is reverenced no longer. No. That patriarchal system has passed forever. 2. A false conception respecting Rights. It would be unjust to Nabal to represent this as an act of wilful oppression and conscious injustice. He did what appeared to him fair between man and man. He paid his labourers. Why should he pay anything beyond stipulated wages? Recollect too, there was something to be said for Nabal. This view of the irresponsible right of property was not his invention. It was the view probably entertained by all his class. It had descended to him from his parents. They were prescriptive and admitted rights on which he stood. On the other hand, David and his needy followers were not slow to perceive that they had their rights over that property of Nabal's. In point of fact, David had a right to a share of Nabal's profits. The harvest was in part David's harvest, for without David it never could have been reaped. Here, then, is one of the earliest instances of the Rights of Labour coming into collision with the Rights of Property. Now when it comes to this, Rights against Rights, there is no determination of the question but by overwhelming numbers or blood. We find another cause in circumstances. Want and unjust exclusion precipitated David and his men into this rebellion. It is common enough to lay too much weight on circumstances. Circumstances of outward condition are not the sole efficients in the production of character, but they are efficients which must not be ignored. Favourable condition will not produce excellence: but the want of it often hinders excellence. It is true that vice leads to poverty: all the moralisers tell us that, but it is also true that poverty leads to vice. II. THE MESSAGE OF THE CHURCH TO THE MAN OF WEALTH. The message of the Church contains those principles of life which, carried out would, and hereafter will, realise the Divine Order of Society. 1. The spiritual dignity of man as man. Recollect David was the poor man, but Abigail, the high-born lady, admits his worth. Worth does not mean what a man is worth — you must find some better definition than that. That is the Church's message be the man of wealth, and a message which it seems has to be learned afresh in every ago. It was new to Nabal. It was new to the men of the ago of Christ. In His day, they were offended in Him, because He was humbly born. "Is not this the carpenter's son?" It is the offence now. They who retain those superstitious ideas of the eternal superiority of rank and wealth, have the first principles of the Gospel yet to learn. 2. The second truth expressed by Abigail was the Law of Sacrifice. She did not heal the grievance with smooth words. Starving men are not to be pacified by professions of good will. She brought her two hundred loaves, and her two skins of wine, her five sheep ready dressed, etc. A princely provision! Now this the Church proclaims as part of its special message to the rich. The Self-sacrifice of the Redeemer was to be the living principle and law of the self-devotion of His people. To the spirit of the Cross alone we look as the remedy for social evils. 3. The last part of the Church's message to the man of wealth touches the matter of rightful influence. Very remarkable is the demeanour of David towards Nabal, as contrasted with his demeanour towards Abigail. In the one case, defiance, and a haughty self-assertion of equality — in the other, deference, respect, and the most eloquent benediction. It was not therefore against the wealthy class, but against individuals of the class, that the wrath of these men burned. See then, the folly and the falsehood of the sentimental regret that there is no longer any reverence felt towards superiors. There is reverence to superiors, if only it can be shown that they are superiors. The fiercest revolt against false authority is only a step towards submission to rightful authority. Emancipation from false lords only sets the heart free to honour true ones. (F. W. Robertson, M. A.) People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Abigail, Ab'igail, Behold, Bless, David, Declared, Desert, Flew, Flieth, Greet, Greetings, Hurled, Insulted, Insults, Kind, Master, Messengers, Nabal, Nabal's, Railed, Rough, Salute, Saying, Scorned, Waste, Wife, Wilderness, YouthsOutline 1. Samuel dies2. David in Paran sends to Nabal 10. Provoked by Nabal's rudeness, 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 Dictionary of Bible Themes 1 Samuel 25:14 5328 greeting Library If Then to Sin, that Others May not Commit a Worse Sin...21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not; it is to be considered in that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he wished to ward off and was not able, to such a degree may even that just … St. Augustine—Against Lying Jeremiah, a Lesson for the Disappointed. How the Meek and the Passionate are to be Admonished. Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament Letters of St. Bernard The Exile Continued. Barzillai The Section Chap. I. -iii. The Promise in 2 Samuel, Chap. vii. 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