1 ซามูเอล 25:22 วิจารณ์

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 (Sa1 25:1). But, II. The abuse he received from Nabal is more largely recorded in this chapter. 1. The character of Nabal (Sa1 25:2, Sa1 25:3). 2. The humble request sent to him (Sa1 25:4-9). 3. His churlish answer (Sa1 25:10-12). 4. David's angry resentment of it (Sa1 25:13, Sa1 25:21, Sa1 25:22). 5. Abigail's prudent care to prevent the mischief it was likely to bring upon her family (Sa1 25:14-20). 6. Her address to David to pacify him (Sa1 25:23-31). 7. David's favourable reception of her (Sa1 25:32-35). 8. The death of Nabal (Sa1 25:36-38). 9. Abigail's marriage to David (Sa1 25:39-44).

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, Sa1 25:1; it draws the character of Nabal, and his wife, Sa1 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, Sa1 25:4; and Nabal's ill-natured answer to him reported by the young men, which provoked David to arm against him, Sa1 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, Sa1 25:14; she prepared a present to pacify David, went with it herself, and addressed him in a very handsome, affectionate, and prudent manner, Sa1 25:18; and met with a kind reception, Sa1 25:32; and the chapter is closed with an account of the death of Nabal, and of the marriage of Abigail to David, Sa1 25:32.

So and more also do God unto the enemies of David,.... Give them as much health and prosperity, as much wealth and riches, as Nabal has, and much more: if I leave of all that pertain to him, by the morning light, any that pisseth against the wall; which is generally understood of a dog, that he, would not leave him so much as a dog: but it is better, with Ben Gersom, to interpret it of the males in his house, himself, his sons, and servants; and so the Targum paraphrases it of reasonable creatures, of such"that know knowledge,''or are knowing and understanding creatures; it seems to have been towards the evening; of the day when David was marching towards Nabal's house, designing to fall upon him and his, amidst their jollity that night, and cut them all off before morning. This must be imputed to the sudden and violent passion David was thrown into when off his guard, through the necessity he was in, the disappointment he met with, and the opprobrious language he was treated with; but in this his conduct was not as it used to be, and as it was towards Saul his enemy. Nor is his rage and passion to be vindicated, or the rash vow he made to destroy Nabal and his family; his crime, though great, yet not to be published with death; his ingratitude and insolence deserved resentment, but were not capital crimes worthy of death, and especially of the destruction of his whole family; the Jews indeed make him to be guilty of treason, in that he knew that David was anointed king, and yet both abused him, and disobeyed his commands, and therefore being guilty of overt acts of treason, he and his were deserving of death; but David was not yet king.

Indeed, because David swore that he would kill Nabal and then in more considerate forbearance did not, shall we say that we should imitate him by swearing rashly that we are going to do what we see later ought not to be done? But, just as fear confounded the one [Lot] so that he was willing to prostitute his daughters, so did anger confound the other [David] so as to swear rashly. In short, if it were permitted us to make inquiry and ask them both why they did these things, the one could reply, “Fear and trembling are come upon me: and darkness has covered me,” and the other also could say, “My eye is troubled through indignation.” And so we would not be surprised that the one in the darkness of fear and the other in the indignation of his eye did not see what ought to have been seen so as not to do what ought not to have been done.Indeed, to the righteous David we might with reasonable justice say that he ought not to have become angry, not even with an ingrate who returned evil for good. Even if anger crept upon him, as it does upon a man, at least it ought not to have prevailed so far that he swore to do what he would either do in rage or not do and be forsworn.

If it should perhaps happen that we swear carelessly to something which, if carried out, would have most unfortunate consequences, we should know that we should willingly change it [in accord with] more salutary counsel. There is an urgent necessity for us to break our oath, rather than turn to another more serious crime in order to avoid breaking our oath. David swore by the Lord to kill Nabal, a stupid and wicked man, and to destroy all his possessions; but at the first entreaty of the prudent woman Abigail, he quickly took back his threats, put back his sword into its scabbard, and did not feel that he had contracted any guilt by thus breaking his oath in this way.

The death of Samuel, Sa1 25:1. The history of Nabal, and his churlishness towards David and his men, Sa1 25:2-12. David, determining to punish him, is appeased by Abigail, Nabal's wife, vv. 13-35. Abigail returns, and tells Nabal of the danger that he has escaped: who on hearing it is thunderstruck, and dies in ten days, Sa1 25:36-38 David, hearing of this, sends and takes Abigail to wife, Sa1 25:39-42. He marries also Ahinoam of Jezreel, Saul having given Michal, David's wife, to Phalti, the son of Laish, Sa1 25:43, Sa1 25:44.

So and more also do God - Nothing can justify this part of David's conduct. Whatever his provocation might have been, he had suffered, properly speaking, no wrongs; and his resolution to cut off a whole innocent family, because Nabal had acted ungenerously towards him, was abominable and cruel, not to say diabolic. He who attempts to vindicate this conduct of David is, at least constructively, a foe to God and truth. David himself condemns this most rash and unwarrantable conduct, and thanks God for having prevented him from doing this evil, Sa1 25:32, etc. Any that pisseth against the wall - This expression certainly means either men or dogs, and should be thus translated, if I leave, any male; and this will answer both to men and dogs, and the offensive mode of expression be avoided. I will not enter farther into the subject: Bochart and Calmet have done enough, and more than enough; and in the plainest language too.

SAMUEL DIES. (Sa1 25:1-9) 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.

The death of Samuel is inserted here, because it occurred at that time. The fact that all Israel assembled together to his burial, and lamented him, i.e., mourned for him, was a sign that his labours as a prophet were recognised by the whole nation as a blessing for Israel. Since the days of Moses and Joshua, no man had arisen to whom the covenant nation owed so much as to Samuel, who has been justly called the reformer and restorer of the theocracy. They buried him "in his house at Ramah." The expression "his house" does not mean his burial-place or family tomb, nor his native place, but the house in which he lived, with the court belonging to it, where Samuel was placed in a tomb erected especially for him. After the death of Samuel, David went down into the desert of Paran, i.e., into the northern portion of the desert of Arabia, which stretches up to the mountains of Judah (see at Num 10:12); most likely for no other reason than because he could no longer find sufficient means of subsistence for himself and his six hundred men in the desert of Judah.