1 Samuel 25:41
She arose, then bowed facedown and said, "Here is your maidservant, ready to serve and to wash the feet of my lord's servants."
Sermons
David's Activity and AdvancementB. Dale 1 Samuel 25:1-44
AbigailB. Dale 1 Samuel 25:14-42














1. Between the purpose to transgress and the intended act of transgression there is usually an interval, and in that interval there may occur physical restraints, rendering the act impossible but not affecting the purpose or disposition; or moral restraints, affecting the purpose, and often altering it and thereby preventing the act. The latter alone truly tests and reveals the character. And of this nature was the restraint put upon David when he was on his way to inflict vengeance on Nabal and his household for the affront which he had received.

2. His terrible purpose seems surprising after his forbearance toward Saul (1 Samuel 24:7, 22). But the conquest of temptation is not unfrequently the occasion of subsequently succumbing to it. This happens when any one supposes that he is no longer in danger from it, and ceases to watch against it, and depend on God for his safe keeping. "David was not secure against the temptation to personal vengeance and to self-help, although he had previously resisted it. The lesson of his own weakness in that respect was all the more needed that this was one of the most obvious dangers to an ordinary Oriental ruler (1 Samuel 24:21). But David was not to be such, and when God in his good providence restrained him as he had almost fallen, he showed him the need of inward as well as of outward deliverance, and the sufficiency of his grace to preserve him from spiritual as from temporal dangers" (Edersheim). Consider special moral restraints as -

I. MUCH NEEDED EVEN BY A GOOD MAN, because of -

1. External incentives to sin. The language of Nabal was adapted to excite anger and revenge, as his servant plainly perceived (ver. 17).

2. Sudden impulses of passion, under which one of ardent temperament especially is in danger of taking a rash oath (ver. 22), and rushing towards its accomplishment without fully considering what he does, or "inquiring of the Lord" whether it is right.

3. Natural deficiency of strength to resist temptation, and natural liability to self-deception. Reason and conscience should always hold the rein, but how often is it torn from their grasp by fiery passions! David probably also thought for the moment that it was right to avenge the wrong which had been done; but even if Nabal's offence were the greatest conceivable, he was not yet constituted king and judge of the people, much less ought he to inflict so fearful a vengeance for a private offence. "Lord, what is man? What need have we to pray, Lord, lead us not into temptation!"

II. VARIOUSLY VOUCHSAFED ACCORDING TO HIS NEED. What is most needed is the restoration of reason and conscience to their proper place and power, and this is often brought about by -

1. Providential circumstances, leading to reflection and the recognition of the will of God.

2. Wise and faithful counsel (vers. 26-31), indicating that will, addressed to conscience, and persuading to the adoption of a worthier course.

3. Inward influence, exerted by the Spirit of God, giving the inclination and strength to walk in "the good and right way." "Lo, all these things worketh God oftentimes with man," etc. (Job 33:29). And with him whose heart is not "fully set to do evil" he worketh not in vain.

III. GRATEFULLY ASCRIBED BY HIM TO GOD. "Blessed be the Lord God of Israel," etc. He is grateful to the messenger of God, but first and chiefly to God himself; and his gratitude is sincere and fervent on account of ?

1. The evil which has been prevented.

2. The good which has been conferred.

3. The abounding mercy which has been experienced.

Do you think that any one will praise God in heaven with so loud a voice as I shall?" said one (who had been speaking of the course of flagrant transgression from which by Divine mercy he had been reclaimed). "Yes," was the reply, "I hope to do so, because by Divine mercy I have been kept from it." "It is not a converting, but a crowning grace; such an one as irradiates and puts a circle of glory about the head of him upon whom it descends; it is the Holy Ghost coming down upon him in the 'form of a dove,' and setting him triumphant above the necessity of tears and sorrow, mourning and repentance, the sad after-games of a lost innocence" (South, 'Prevention of Sin an Invaluable Mercy'). - D.

And David heard in the wilderness that Nabal did shear his sheep.
David never made a wiser choice, and he never said a truer thing, than when he exclaimed, "Let me fall now into the hand of the Lord (for His mercies are great), and let me not fall into the hand of man." The history of David's collision with Nabal furnishes us with a twofold confirmation of the truth of David's assertion and the wisdom of his decision. David, in a season of feebleness, sought to rest himself upon Nabal's gratitude, and he found that be was trusting in the staff of a broken reed which pierced him. In his necessity he made an appeal to Nabal's generosity, and he found it was as vain as trying to quench his thirst with the waters of Marah. On the other hand, Nabal's ingratitude and unkindness met with no charity at first on the part of David. While Nabal was utterly destitute of brotherly kindness, David failed for a time in the love which is not easily provoked. "Whether it be for the relief of our necessities, or for the pardon of our transgressions, let us fall now into the hand of the Lord, for His mercies are great." Everything around Nabal was calculated to make him a happy, thankful, sweet-tempered, and kindhearted man. He had good blood in his veins; and by the memories of his noble and godly ancestor he ought to have been restrained from all that was mean and graceless. The inspired writer alludes be his ancestry as if that increased the guilt of his conduct. "he was of the house of Caleb;" but he was a bad branch growing out of a good stock, for "he was churlish and evil in his doings." Alas! he was neither the first nor the last of those who have come into possession of many of the temporal results of their fathers' piety, but have shamefully repudiated the godliness which brought the golden harvest. The Bible makes the nobleness of a man's ancestry one more reason why he should serve the Lord and cleave to Him with full purpose of heart. The prophet Jeremiah went with words of sharp rebuke and heavy condemnation to one who was proving himself a degenerate son of a godly sire, "Did not thy father eat, and drink, and do judgment and justice, and then it was well with him? But thine eyes and thine heart are not but for thy covetousness, and for oppression, and for violence, to do it." Nabal had what many would deem a far more substantial reason for personal goodness than the fact that he belonged to the house of Caleb. The wealth which had come down to him had evidently been increased by the Divine blessing on his own endeavours, and he stood forth conspicuous above all his neighbours for the splendour and luxury with which he could surround himself. "The man was very great," but his prosperity hardened his heart and filled his spirit with haughtiness. The arrogance of spirit, and coarseness of speech, and stinginess of heart, which Nabal displayed, were unmistakable proofs that in his prosperity he had forgotten the God to whom he was indebted for it. Hence that which should have made his lowliness to grow and blossom like a lily of the valley, did only serve to make his poisonous pride flourish like the deadly nightshade, and that which should have filled him with grateful love to God and generous love to men, only helped to increase his self-indulgence and his self-idolatry. There was another reason why better things might have been reasonably expected of Nabal. God had given him a true help-meet — a woman who, if he had yielded to her influence, would have done much to lift him out of his roughness and wickedness into refinement and godliness. It is one of the marvels of human nature that some rough and selfish men can live for year after year in fellowship with gentle and self-denying women, and yet be no more impressed and improved by them than the dead heart of Absalom was moved by the tears and wailings of his disconsolate father. If such men die impenitent and unpardoned, surely for them condemnation will be heavy and perdition will be deep! David was in danger of perishing for lack of a little of that of which Nabal had such an abundance, and therefore the appeal for relief was sent. Amongst the Jews, and other Eastern peoples, the time of sheep shearing was commonly the season of special liberality. Beside the force of good old customs, there was another reason why on that particular day David's solicitation was seasonable. It was partly on the ground that his men had been guardians of the flocks that David rested his appeal, and there could not be a better time for that appeal than the season when the flocks were counted and the fleeces were gathered. Many have thought that the prudence and policy of David's conduct, were more obvious than its dignity. Did he not in some measure demean himself, they ask, by setting forth so fully the services he had rendered? It is not usual, they say, be do a man a good turn, and then to go and tell him all about it, and ask for some grateful recognition of it. Before we blame David for being undignified, let us try to realize his position and his temptations, he must have been in great straits, or he would never have sent in such a way to a man like Nabal. There are people whom you cannot fully know until you ask them for something. While no direct appeal is made to their supposed benevolence, their real character is masked; but the moment you press them to be generous, despite all their efforts to wear it still, the severing drops off, and they stand forth in all their native unsightliness. To what a revelation of Nabal's heart the prayer of David led! Nabal could not say it was the wrong day for charity, so he said this was a wrong case. Such people are never destitute of reasons for not giving, and are not ashamed to try and cover their stinginess with excuses so flimsy that even the sight of a bat would be strong enough to pierce them. If he had been placed in circumstances like Abraham, and angels had come to partake of his hospitality, he would probably have cried out, "Give my bread and flesh to people with wings! What next, I wonder!" The provocation to David must have been great, and we are more grieved than surprised that at once his soul was all on fire with wrath. David forgot how much God had done for Nabal, what ingratitude God had received at Nabal's hand, and yet how patiently God had borne with him for many years, and how lavishly God had blessed him despite all his guiltiness. We might have hoped that, instead of fostering human vengeance, David would have striven to imitate Divine long-suffering; but, the wisest men are not always wise, and the best men are not always consistent. The history shows, what is very credible, that Nabal was a great coward as well as a coarse blusterer. When he heard of David's indignation "his heart died within him, and he became as a stone." It would seem as if the weight of his own craven fears helped to sink him into the grave. Possibly his own cowardice was the instrument with which the Lord smote him; and the terrors of his guilty spirit were the disease of which he died. This much is certain, he perished for his sins. The very day wherein he refused relief to those who had befriended him, "he held a feast in his house like the feast of a king." He was utterly wanting in meekness and gentleness, courtesy and kindness. He would indulge himself even to gluttony and drunkenness, and yet refused his bread to those who were ready to perish. His name has become imperishable by being written in the book which is to be translated into every tongue and read in every land; but the immortality which Scripture has given him is an immortality of infamy.

(C. Vince.)

People
Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, Saul
Places
Carmel, Gallim, Hebron, Maon, Paran, Ramah
Topics
Behold, Bondwoman, Bowed, Boweth, Face, Got, Ground, Handmaid, Herself, Lord's, Maid, Maidservant, Maid-servant, Master's, Ready, Riseth, Rose, Servant, Servant-girl, Servants, Serve, Wash, Washing
Outline
1. Samuel dies
2. 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 25:41

     5151   feet
     5153   foot-washing
     5699   guests
     8329   readiness

1 Samuel 25:40-42

     7342   cleanliness

1 Samuel 25:40-43

     5732   polygamy

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.
"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

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