Then David said to Abigail, "Blessed be the LORD, the God of Israel, who sent you to meet me this day! Then David saidThis phrase marks a pivotal moment in the narrative, where David, the future king of Israel, responds to Abigail's wise intervention. The Hebrew root for "said" is "אָמַר" (amar), which often signifies not just speaking but declaring or proclaiming. This indicates the weight and authority behind David's words, as he acknowledges the divine orchestration in the events unfolding. to Abigail
Abigail, whose name means "my father's joy" in Hebrew, is a central figure in this chapter. Her wisdom and courage are highlighted as she approaches David, preventing bloodshed. Historically, women in ancient Israelite society often held influential roles within their families, and Abigail exemplifies this through her decisive action and eloquent speech. Blessed be the LORD
The phrase "Blessed be the LORD" is a common doxology in the Hebrew Bible, expressing praise and gratitude. The Hebrew word for "blessed" is "בָּרוּךְ" (baruch), which conveys a sense of adoration and reverence. David's blessing of the LORD underscores his recognition of God's sovereignty and providence in guiding Abigail to him. the God of Israel
This title emphasizes the covenant relationship between God and the nation of Israel. It serves as a reminder of God's faithfulness and His role as the protector and guide of His chosen people. In the context of David's life, it reaffirms his identity as the anointed king under God's authority. who sent you
The phrase "who sent you" acknowledges divine intervention. The Hebrew verb "שָׁלַח" (shalach) means "to send" and often implies a mission or purpose. David recognizes that Abigail's arrival is not mere coincidence but a divinely orchestrated event to prevent him from committing an act of vengeance. to meet me
The act of meeting, "לִקְרָאתִי" (likrati) in Hebrew, suggests a purposeful encounter. In ancient Near Eastern culture, meetings often held significant social and political implications. Here, it signifies a turning point where Abigail's intervention alters the course of events, steering David away from sin. this day
The phrase "this day" highlights the immediacy and urgency of the situation. In biblical narratives, specific days often carry theological significance, marking moments of divine intervention or revelation. This day becomes a testament to God's active presence in the lives of His people, guiding them according to His will. Persons / Places / Events 1. DavidThe future king of Israel, anointed by God, who is on the run from King Saul. In this chapter, he is about to take vengeance on Nabal for his insult and refusal to provide provisions. 2. AbigailThe intelligent and discerning wife of Nabal, who intervenes to prevent David from committing bloodshed. Her actions demonstrate wisdom and courage. 3. NabalA wealthy but foolish man whose name means "fool." His refusal to help David and his men nearly leads to his destruction. 4. The LORD, the God of IsraelThe covenant God of Israel, who is acknowledged by David as the one orchestrating events for His purposes. 5. CarmelThe location where Nabal's sheep-shearing takes place and where Abigail meets David to avert disaster. Teaching Points Divine InterventionRecognize God's hand in our lives, often working through others to guide us away from sin and towards His will. Wisdom and PeacemakingAbigail exemplifies the power of wisdom and peacemaking. We should seek to be peacemakers in our own conflicts, using discernment and humility. The Dangers of Rash DecisionsDavid's initial reaction to Nabal's insult was impulsive and could have led to unnecessary bloodshed. We must be cautious of making decisions in anger. Blessing OthersDavid blesses Abigail for her intervention, showing the importance of acknowledging and appreciating those who guide us rightly. God's SovereigntyTrust in God's sovereignty, knowing that He can use any situation or person to fulfill His purposes and protect us from harm. Bible Study Questions 1. How does David's response to Abigail's intervention reflect a change in his heart and understanding of God's will? 2. In what ways can we identify and respond to God's interventions in our own lives, especially through the actions of others? 3. How does Abigail's approach to David demonstrate the qualities of a peacemaker, and how can we apply these qualities in our relationships? 4. What lessons can we learn from David's initial reaction to Nabal's insult about the dangers of acting on impulse and anger? 5. How does this passage illustrate the concept of God's sovereignty, and how can this understanding impact our trust in Him during difficult situations? Connections to Other Scriptures Proverbs 15:1This verse speaks to the power of a gentle answer to turn away wrath, much like Abigail's wise and humble approach to David. Matthew 5:9Jesus' teaching on peacemakers being blessed can be seen in Abigail's role as a peacemaker between David and Nabal. Romans 12:19This verse advises believers to leave vengeance to God, which aligns with the lesson David learns through Abigail's intervention. 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, Blessed, David, Meet, Praise, PraisedDictionary of Bible Themes 1 Samuel 25:2-35 5745 women 1 Samuel 25:4-35 5325 gifts 1 Samuel 25:14-35 5744 wife
5922 prudence 1 Samuel 25:30-34 5033 knowledge, of good and evil 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 LyingJeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII How the Meek and the Passionate are to be Admonished.
(Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into …
Leo the Great—Writings of Leo the Great Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither …
Alexander Maclaren—The Life of David Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 25:32 NIV1 Samuel 25:32 NLT1 Samuel 25:32 ESV1 Samuel 25:32 NASB1 Samuel 25:32 KJV
1 Samuel 25:32 Commentaries
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