Commentary Critical and Explanatory on the Whole Bible

1-3. David fled from Naioth in Ramah, and came and said before Jonathan—He could not remain in Naioth, for he had strong reason to fear that when the religious fit, if we may so call it, was over, Saul would relapse into his usual fell and sanguinary temper. It may be thought that David acted imprudently in directing his flight to Gibeah. But he was evidently prompted to go thither by the most generous feelings—to inform his friend of what had recently occurred, and to obtain that friend's sanction to the course he was compelled to adopt. Jonathan could not be persuaded there was any real danger after the oath his father had taken; at all events, he felt assured his father would do nothing without telling him. Filial attachment naturally blinded the prince to defects in the parental character and made him reluctant to believe his father capable of such atrocity. David repeated his unshaken convictions of Saul's murderous purpose, but in terms delicately chosen (1Sa 20:3), not to wound the filial feelings of his friend; while Jonathan, clinging, it would seem, to a hope that the extraordinary scene enacted at Naioth might have wrought a sanctified improvement on Saul's temper and feelings, undertook to inform David of the result of his observations at home.

5. David said unto Jonathan, Behold, to-morrow the new moon, and I should not fail to sit with the king at meat—The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Beth-lehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and place were fixed for Jonathan reporting to David; but as circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal.

11. Jonathan said to David, Come, let us go into the field—The private dialogue, which is here detailed at full length, presents a most beautiful exhibition of these two amiable and noble-minded friends. Jonathan was led, in the circumstances, to be the chief speaker. The strength of his attachment, his pure disinterestedness, his warm piety, his invocation to God (consisting of a prayer and a solemn oath combined), the calm and full expression he gave of his conviction that his own family were, by the divine will, to be disinherited, and David elevated to the possession of the throne, the covenant entered into with David on behalf of his descendants, and the imprecation (1Sa 20:16) denounced on any of them who should violate his part of the conditions, the reiteration of this covenant on both sides (1Sa 20:17) to make it indissoluble—all this indicates such a power of mutual affection, such magnetic attractiveness in the character of David, such susceptibility and elevation of feeling in the heart of Jonathan, that this interview for dramatic interest and moral beauty stands unrivalled in the records of human friendship.

19. when thou hast stayed three days—either with your family at Beth-lehem, or wherever you find it convenient.

come to the place where thou didst hide thyself when the business was in hand—Hebrew, "in the day," or "time of the business," when the same matter was under inquiry formerly (1Sa 19:22).

remain by the stone Ezel—Hebrew, "the stone of the way"; a sort of milestone which directed travellers. He was to conceal himself in some cave or hiding-place near that spot.

23. as touching the matter which thou and I have spoken of—The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.

25. the king sat upon his seat, as at other times... by the wall—The left-hand corner at the upper end of a room was and still is in the East, the most honorable place. The person seated there has his left arm confined by the wall, but his right hand is at full liberty. From Abner's position next the king, and David's seat being left empty, it would seem that a state etiquette was observed at the royal table, each of the courtiers and ministers having places assigned them according to their respective gradations of rank.

Jonathan arose—either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of his father.

26. he is not clean—No notice was taken of David's absence, as he might be laboring under some ceremonial defilement.

27. on the morrow, which was the second day of the month—The time of the moon's appearance being uncertain—whether at midday, in the evening, or at midnight, the festival was extended over two days. Custom, not the law, had introduced this.

Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse—The question was asked, as it were, casually, and with as great an air of indifference as he could assume. And Jonathan having replied that David had asked and obtained his permission to attend a family anniversary at Beth-lehem [Ac 20:28, 29], the pent-up passions of the king burst out in a most violent storm of rage and invective against his son.

30. Thou son of the perverse rebellious woman—This is a striking Oriental form of abuse. Saul was not angry with his wife; it was the son alone, upon whom he meant, by this style of address, to discharge his resentment. The principle on which it is founded seems to be, that to a genuine filial instinct it is a more inexpiable offense to hear the name or character of a parent traduced, than any personal reproach. This was, undoubtedly, one cause of "the fierce anger" in which the high-minded prince left the table without tasting a morsel.

33. Saul cast a javelin at him—This is a sad proof of the maniacal frenzy into which the unhappy monarch was transported.

35. Jonathan went out into the field at the time appointed—or, "at the place appointed."

36. he said unto his lad, Run, find out now the arrows which I shoot—The direction given aloud to the attendant was the signal preconcerted with David. It implied danger.

40. Jonathan gave his artillery unto his lad—that is, his missive weapons. The French word artillerie, signifies "archery." The term is still used in England, in the designation of the "artillery company of London," the association of archers, though they have long disused bows and arrows. Jonathan's boy being despatched out of the way, the friends enjoyed the satisfaction of a final meeting.

41, 42. David... fell on his face to the ground, and bowed three times—a token of homage to the prince's rank; but on a close approach, every other consideration was sunk in the full flow of the purest brotherly affection.

42. Jonathan said to David, Go in peace—The interview being a stolen one, and every moment precious, it was kindness in Jonathan to hasten his friend's departure.

1. Then came David to Nob to Ahimelech—Nob, a city of the priests (1Sa 22:19), was in the neighborhood of Jerusalem, on the Mount of Olives—a little north of the top, and on the northeast of the city. It is computed to have been about five miles distant from Gibeah. Ahimelech, the same as Ahiah, or perhaps his brother, both being sons of Ahitub (compare 1Sa 14:3, with 1Sa 22:4-11, 20). His object in fleeing to this place was partly for the supply of his necessities, and partly for comfort and counsel, in the prospect of leaving the kingdom.

Ahimelech was afraid at the meeting of David—suspecting some extraordinary occurrence by his appearing so suddenly, and in such a style, for his attendants were left at a little distance.

2. The king hath commanded me a business, and hath said unto me, Let no man know—This was a direct falsehood, extorted through fear. David probably supposed, like many other persons, that a lie is quite excusable which is told for the sole purpose of saving the speaker's life. But what is essentially sinful, can never, from circumstances, change its immoral character; and David had to repent of this vice of lying (Ps 119:29).

4. there is hallowed bread—There would be plenty of bread in his house; but there was no time to wait for it. "The hallowed bread" was the old shew-bread, which had been removed the previous day, and which was reserved for the use of the priests alone (Le 24:9). Before entertaining the idea that this bread could be lawfully given to David and his men, the high priest seems to have consulted the oracle (1Sa 22:10) as to the course to be followed in this emergency. A dispensation to use the hallowed bread was specially granted by God Himself.

5. these three days—as required by law (Ex 19:15). David and his attendants seem to have been lurking in some of the adjoining caves, to elude pursuit, and to have been, consequently, reduced to great extremities of hunger.

the bread is in a manner common—that is, now that it is no longer standing on the Lord's table. It is eaten by the priests, and may also, in our circumstances, be eaten by us.

yea, though it were sanctified this day in the vessel—that is, though the hallowed bread had been but newly placed on the vessel, the ritual ordinance would have to yield to the great law of necessity and mercy (see on Mt 12:3; also see Mr 2:25; Lu 6:3).

6. there was no bread there—in the tabernacle. The removal of the old and the substitution of the new bread was done on the Sabbath (Le 24:8), the loaves being kept warm in an oven heated the previous day.

7. Doeg, an Edomite—who had embraced the Hebrew religion.

detained before the Lord—at the tabernacle, perhaps, in the performance of a vow, or from its being the Sabbath, which rendered it unlawful for him to prosecute his journey.

the chiefest of the herdmen that belonged to Saul—Eastern monarchs anciently had large possessions in flocks and herds; and the office of the chief shepherd was an important one.

9. sword of Goliath—(See on 1Sa 17:54).

behind the ephod—in the place allowed for keeping the sacred vestments, of which the ephod is mentioned as the chief. The giant's sword was deposited in that safe custody as a memorial of the divine goodness in delivering Israel.

There is none like that—not only for its size and superior temper, but for its being a pledge of the divine favor to him, and a constant stimulus to his faith.

10. David... fled... to Achish the king of Gath—which was one of the five principalities of the Philistines. In this place his person must have been known, and to venture into that country, he their greatest enemy, and with the sword of Goliath in his hand, would seem to have been a perilous experiment; but, doubtless, the protection he received implies that he had been directed by the divine oracle. Achish was generous (1Sa 27:6). He might wish to weaken the resources of Saul, and it was common in ancient times for great men to be harbored by neighboring princes.

13. feigned himself mad—It is supposed to have been an attack of epilepsy, real or perhaps only pretended. This disease is relieved by foaming at the mouth.

let his spittle fall down upon his beard—No wonder that Achish supposed him insane, as such an indignity, whether done by another, or one's self, to the beard, is considered in the East an intolerable insult.

1. David... escaped to the cave Adullam—supposed to be that now called Deir-Dubban, a number of pits or underground vaults, some nearly square, and all about fifteen or twenty feet deep, with perpendicular sides, in the soft limestone or chalky rocks. They are on the borders of the Philistine plain at the base of the Judea mountains, six miles southwest from Beth-lehem, and well adapted for concealing a number of refugees.

his brethren and all his father's house... went down—to escape the effects of Saul's rage, which seems to have extended to all David's family. From Beth-lehem to Deir-Dubban it is, indeed, a descent all the way.

2. every one that was in distress—(See on Jud 11:3).

3. David went thence to Mizpeh of Moab—"Mizpeh" signifies a watchtower, and it is evident that it must be taken in this sense here, for it is called "the hold" or fort (1Sa 22:4). The king of Moab was an enemy of Saul (1Sa 14:47), and the great-grandson of Ruth, of course, was related to the family of Jesse. David, therefore, had less anxiety in seeking an asylum within the dominions of this prince than those of Achish, because the Moabites had no grounds for entertaining vindictive feelings against him, and their enmity, to Saul rendered them the more willing to receive so illustrious a refugee from his court.

5. the prophet Gad said unto David, Abide not in the hold—This sound advice, no doubt, came from a higher source than Gad's own sagacity. It was right to appear publicly among the people of his own tribe, as one conscious of innocence and trusting in God; and it was expedient that, on the death of Saul, his friends might be encouraged to support his interest.

forest of Hareth—southwest of Jerusalem.

6. Saul abode... under a tree in Ramah—literally, "under a grove on a hill." Oriental princes frequently sit with their court under some shady canopy in the open air. A spear was the early scepter.

7, 8. Hear now, ye Benjamites—This was an appeal to stimulate the patriotism or jealousy of his own tribe, from which he insinuated it was the design of David to transfer the kingdom to another. This address seems to have been made on hearing of David's return with his four hundred men to Judah. A dark suspicion had risen in the jealous mind of the king that Jonathan was aware of this movement, which he dreaded as a conspiracy against the crown.

9. Doeg... set over the servants—Septuagint, "the mules of Saul."

10. he inquired of the Lord for him—Some suppose that this was a malicious fiction of Doeg to curry favor with the king, but Ahimelech seems to acknowledge the fact. The poor simple-minded high priest knew nothing of the existing family feud between Saul and David. The informer, if he knew it, said nothing of the cunning artifice by which David obtained the aid of Ahimelech. The facts looked against him, and the whole priesthood along with him were declared abettors of conspiracy [1Sa 22:16, 17].

17, 18. the footmen that stood about him—his bodyguard, or his runners (1Sa 8:11; 2Sa 15:1; 1Ki 1:5; 1Ki 14:28), who held an important place at court (2Ch 12:10). But they chose rather to disobey the king than to offend God by imbruing their hands in the blood of his ministering servants. A foreigner alone (Ps 52:1-3) could be found willing to be the executioner of this bloody and sacrilegious sentence. Thus was the doom of the house of Eli fulfilled [1Sa 2:30-36].

19. Nob, the city of the priests, smote he with the edge of the sword—The barbarous atrocities perpetrated against this city seem to have been designed to terrify all the subjects of Saul from affording either aid or an asylum to David. But they proved ruinous to Saul's own interest, as they alienated the priesthood and disgusted all good men in the kingdom.

20-23. one of the sons of Ahimelech... escaped—This was Abiathar, who repaired to David in the forest of Hareth, rescuing, with his own life, the high priest's vestments (1Sa 23:6, 9). On hearing his sad tale, David declared that he had dreaded such a fatal result from the malice and intriguing ambition of Doeg; and, accusing himself as having been the occasion of all the disaster to Abiathar's family, David invited him to remain, because, firmly trusting himself in the accomplishment of the divine promise, David could guarantee protection to him.

1. Then they told David—rather, "now they had told"; for this information had reached him previous to his hearing (1Sa 23:6) of the Nob tragedy.

Keilah—a city in the west of Judah (Jos 15:44), not far from the forest of Hareth.

and they rob the threshing-floors—These were commonly situated on the fields and were open to the wind (Jud 6:11; Ru 3:2).

2-5. David inquired of the Lord—most probably through Gad (2Sa 24:11; 1Ch 21:9), who was present in David's camp (1Sa 22:5), probably by the recommendation of Samuel. To repel unprovoked assaults on unoffending people who were engaged in their harvest operations, was a humane and benevolent service. But it was doubtful how far it was David's duty to go against a public enemy without the royal commission; and on that account he asked, and obtained, the divine counsel. A demur on the part of his men led David to renew the consultation for their satisfaction; after which, being fully assured of his duty, he encountered the aggressors and, by a signal victory, delivered the people of Keilah from further molestation.

6. an ephod—in which was the Urim and Thummim (Ex 28:30). It had, probably, been committed to his care, while Ahimelech and the other priests repaired to Gibeah, in obedience to the summons of Saul.

7. it was told Saul that David was come to Keilah—Saul imagined himself now certain of his victim, who would be hemmed within a fortified town. The wish was father to the thought. How wonderfully slow and unwilling to be convinced by all his experience, that the special protection of Providence shielded David from all his snares!

8. Saul called all the people together to war—not the united tribes of Israel, but the inhabitants of the adjoining districts. This force was raised, probably, on the ostensible pretext of opposing the Philistines, while, in reality, it was secretly to arouse mischief against David.

9. he said to Abiathar the priest, Bring hither the ephod—The consultation was made, and the prayer uttered, by means of the priest. The alternative conditions here described have often been referred to as illustrating the doctrine of God's foreknowledge and preordination of events.

14, 15. David abode in the wilderness... of Ziph—A mountainous and sequestered region was generally called a wilderness, and took its name from some large town in the district. Two miles southeast of Hebron, and in the midst of a level plain, is Tell-ziph, an isolated and conical hillock, about a hundred feet high, probably the acropolis [Van De Velde], or the ruins [Robinson] of the ancient city of Ziph, from which the surrounding wilderness was called. It seems, anciently, to have been covered by an extensive woods. The country has for centuries lost its woods and forests, owing to the devastations caused by man.

16, 17. Jonathan went to David into the wood, and strengthened his hand in God—by the recollection of their mutual covenant. What a victory over natural feelings and lower considerations must the faith of Jonathan have won, before he could seek such an interview and give utterance to such sentiments! To talk with calm and assured confidence of himself and family being superseded by the man who was his friend by the bonds of a holy and solemn covenant, could only have been done by one who, superior to all views of worldly policy, looked at the course of things in the spirit and through the principles of that theocracy which acknowledged God as the only and supreme Sovereign of Israel. Neither history nor fiction depicts the movements of a friendship purer, nobler, and more self-denying than Jonathan's!

19-23. Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us?—From the tell of Ziph a panorama of the whole surrounding district is to be seen. No wonder, then, that the Ziphites saw David and his men passing to and fro in the mountains of the wilderness. Spying him at a distance when he ventured to show himself on the hill of Hachilah, "on the right hand of the wilderness," that is, the south side of Ziph, they sent in haste to Saul, to tell him of the lurking place of his enemy [Van De Velde].

25. David... came down into a rock, and abode in the wilderness of Maon—Tell Main, the hillock on which was situated the ancient Maon (Jos 15:55), and from which the adjoining wilderness took its name, is one mile north, ten east from Carmel. The mountain plateau seems here to end. It is true the summit ridge of the southern hills runs out a long way further towards the southwest; but towards the southeast the ground sinks more and more down to a tableland of a lower level, which is called "the plain to the right hand [that is, to the south] of the wilderness" [Van De Velde].

29. David went up from thence, and dwelt in strong holds at En-gedi—that is, "the spring of the wild goats or gazelles"—a name given to it from the vast number of ibexes or Syrian chamois which inhabit these cliffs on the western shore of the Dead Sea (Jos 15:62). It is now called Ain Jiddy. On all sides the country is full of caverns, which might then serve as lurking places for David and his men, as they do for outlaws at the present day [Robinson].

2. Saul... went... to seek David... upon the rocks of the wild goats—Nothing but the blind infatuation of fiendish rage could have led the king to pursue his outlawed son-in-law among those craggy and perpendicular precipices, where were inaccessible hiding places. The large force he took with him seemed to give him every prospect of success. But the overruling providence of God frustrated all his vigilance.

3. he came to the sheepcotes—most probably in the upper ridge of Wady Chareitun. There a large cave—I am quite disposed to say the cave—lies hardly five minutes to the east of the village ruin, on the south side of the wady. It is high upon the side of the calcareous rock, and it has undergone no change since David's time. The same narrow natural vaulting at the entrance; the same huge natural chamber in the rock, probably the place where Saul lay down to rest in the heat of the day; the same side vaults, too, where David and his men were concealed. There, accustomed to the obscurity of the cavern, they saw Saul enter, while, blinded by the glare of the light outside, he saw nothing of him whom he so bitterly persecuted.

4-7. the men of David said... Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand—God had never made any promise of delivering Saul into David's hand; but, from the general and repeated promises of the kingdom to him, they concluded that the king's death was to be effected by taking advantage of some such opportunity as the present. David steadily opposed the urgent instigations of his followers to put an end to his and their troubles by the death of their persecutor (a revengeful heart would have followed their advice, but David rather wished to overcome evil with good, and heap coals of fire upon his head); he, however, cut off a fragment from the skirt of the royal robe. It is easy to imagine how this dialogue could be carried on and David's approach to the king's person could have been effected without arousing suspicion. The bustle and noise of Saul's military men and their beasts, the number of cells or divisions in these immense caverns (and some of them far interior) being enveloped in darkness, while every movement could be seen at the cave's mouth—the probability that the garment David cut from might have been a loose or upper cloak lying on the ground, and that Saul might have been asleep—these facts and presumptions will be sufficient to account for the incidents detailed.

8-15. David also arose... and went out of the cave, and cried after Saul—The closeness of the precipitous cliffs, though divided by deep wadies, and the transparent purity of the air enable a person standing on one rock to hear distinctly the words uttered by a speaker standing on another (Jud 9:7). The expostulation of David, followed by the visible tokens he furnished of his cherishing no evil design against either the person or the government of the king, even when he had the monarch in his power, smote the heart of Saul in a moment and disarmed him of his fell purpose of revenge. He owned the justice of what David said, acknowledged his own guilt, and begged kindness to his house. He seems to have been naturally susceptible of strong, and, as in this instance, of good and grateful impressions. The improvement of his temper, indeed, was but transient—his language that of a man overwhelmed by the force of impetuous emotions and constrained to admire the conduct, and esteem the character, of one whom he hated and dreaded. But God overruled it for ensuring the present escape of David. Consider his language and behavior. This language—"a dead dog," "a flea," terms by which, like Eastern people, he strongly expressed a sense of his lowliness and the entire committal of his cause to Him who alone is the judge of human actions, and to whom vengeance belongs, his steady repulse of the vindictive counsels of his followers; the relentings of heart which he felt even for the apparent indignity he had done to the person of the Lord's anointed; and the respectful homage he paid the jealous tyrant who had set a price on his head—evince the magnanimity of a great and good man, and strikingly illustrate the spirit and energy of his prayer "when he was in the cave" (Ps 142:1).

1. Samuel died—After a long life of piety and public usefulness, he left behind him a reputation which ranks him among the greatest of Scripture worthies.

buried him in his house at Ramah—that is, his own mausoleum. The Hebrews took as great care to provide sepulchers anciently as people do in the East still, where every respectable family has its own house of the dead. Often this is in a little detached garden, containing a small stone building (where there is no rock), resembling a house, which is called the sepulcher of the family—it has neither door nor window.

David arose, and went down to the wilderness of Paran—This removal had probably no connection with the prophet's death; but was probably occasioned by the necessity of seeking provision for his numerous followers.

the wilderness of Paran—stretching from Sinai to the borders of Palestine in the southern territories of Judea. Like other wildernesses, it presented large tracts of natural pasture, to which the people sent their cattle at the grazing season, but where they were liable to constant and heavy depredations by prowling Arabs. David and his men earned their subsistence by making reprisals on the cattle of these freebooting Ishmaelites; and, frequently for their useful services, they obtained voluntary tokens of acknowledgment from the peaceful inhabitants.

2. in Carmel—now Kurmul. The district takes its name from this town, now a mass of ruins; and about a mile from it is Tell Main, the hillock on which stood ancient Maon.

the man was very great—His property consisted in cattle, and he was considered wealthy, according to the ideas of that age.

3. he was of the house of Caleb—of course, of the same tribe with David himself; but many versions consider Caleb ("dog") not as a proper, but a common noun, and render it, "he was snappish as a dog."

4-9. Nabal did shear his sheep, and David sent out ten young men, &c.—David and his men lurked in these deserts, associating with the herdsmen and shepherds of Nabal and others and doing them good offices, probably in return for information and supplies obtained through them. Hence when Nabal held his annual sheep-shearing in Carmel, David felt himself entitled to share in the festival and sent a message, recounting his own services and asking for a present. "In all these particulars we were deeply struck with the truth and strength of the biblical description of manners and customs almost identically the same as they exist at the present day. On such a festive occasion, near a town or village, even in our own time, an Arab sheik of the neighboring desert would hardly fail to put in a word either in person or by message; and his message, both in form and substance, would be only a transcript of that of David" [Robinson].

10-12. Nabal answered David's servants,... Who is David? &c.—Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The preparations of David to chastise his insolent language and ungrateful requital are exactly what would be done in the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the established usages of the place.

13. two hundred abode by the stuff—This addition to his followers was made after his return into Judah (see 1Sa 22:2).

14-18. Then Abigail made haste—The prudence and address of Nabal's wife were the means of saving him and family from utter destruction. She acknowledged the demand of her formidable neighbors; but justly considering, that to atone for the insolence of her husband, a greater degree of liberality had become necessary, she collected a large amount of food, accompanying it with the most valued products of the country.

bottles—goatskins, capable of holding a great quantity.

parched corn—It was customary to eat parched corn when it was fully grown, but not ripe.

19. she said unto her servants, Go on before me; behold, I come after you—People in the East always try to produce an effect by their presents, loading on several beasts what might be easily carried by one, and bringing them forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, following her present, as is commonly done, to watch the impression which her munificence would produce.

23. she hasted, and lighted off the ass, and fell before David on her face—Dismounting in presence of a superior is the highest token of respect that can be given; and it is still an essential act of homage to the great. Accompanying this act of courtesy with the lowest form of prostration, she not only by her attitude, but her language, made the fullest amends for the disrespect shown by her husband, as well as paid the fullest tribute of respect to the character and claims of David.

25. Nabal—signifying fool, gave pertinence to his wife's remark.

26. let thine enemies... be as Nabal—be as foolish and contemptible as he.

29. the soul of my lord shall be bound in the bundle of life with the Lord thy God—An Orientalism, expressing the perfect security of David's life from all the assaults of his enemies, under the protecting shield of Providence, who had destined him for high things.

32-35. David said to Abigail, Blessed be the Lord—Transported by passion and blinded by revenge, he was on the eve of perpetrating a great injury. Doubtless, the timely appearance and prudent address of Abigail were greatly instrumental in changing his purpose. At all events, it was the means of opening his eyes to the moral character of the course on which he had been impetuously rushing; and in accepting her present, he speaks with lively satisfaction as well as gratitude to Abigail, for having relieved him from bloodshed.

36. he held a feast in his house, like the feast of a king—The sheep-shearing season was always a very joyous occasion. Masters usually entertained their shepherds; and even Nabal, though of a most niggardly disposition, prepared festivities on a scale of sumptuous liberality. The modern Arabs celebrate the season with similar hilarity.

37, 38. in the morning... his wife had told him these things, that his heart died within him—He probably fainted from horror at the perilous situation in which he had unconsciously placed himself; and such a shock had been given him by the fright to his whole system, that he rapidly pined and died.

39-42. the Lord hath returned the wickedness of Nabal upon his own head—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.

David sent and communed with Abigail, to take her to wife—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.

44. Michal—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.