1 Samuel 25:24
She fell at his feet and said, "My lord, may the blame be on me alone, but please let your servant speak to you; hear the words of your servant.
Sermons
David's Activity and AdvancementB. Dale 1 Samuel 25:1-44
The Prosperous FoolB. Dale 1 Samuel 25:2-39
AbigailB. Dale 1 Samuel 25:14-42














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
Could not prevail with all their oratory,
Yet hath a woman's kindness overruled." Doubtless she had not studied eloquence in the schools, but the Spirit of God alone made her such an orator. God put wisdom into her heart, and it flowed out in wise discourse (Roos).

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.

For he is such a son of Belial, that a man cannot speak to him.
In this chapter you find a perfect picture of a choleric, bad-tempered man. There is a saying "that the worst temper in the house always rules," and often it is so. I have seen father and mother weakly yielding to some boorish, ill-tempered child. You have met the workman who was feared by all his fellows because he was a churl, a sullen, violent-tempered man, a modern Nabal, which means a fool. What a picture of home life is drawn for us here in this chapter. In the foreground is Nabal, the grumpy, sullen, beetle-browed, coarse-tongued, drunken husband — the prototype of hundreds of husbands of today, Who rule in their own little world with all the despotism of a Nero, and who only need a larger platform and greater power to show us how inhuman, how cruel, and how like the devil men can become. That is Nabal in low life, but you find Nabal in high life, in political life, ay! and in church life too. And then there is Abigail, Nabal's wife, in the picture, and she is its redeeming feature. She is as tactful as she is beautiful, and she knew her husband's moods well, and she is always particularly gracious when the wind is in the east, and Nabal is most out of temper. "He's gey bad to live with," was the testimony of Carlyle's mother, and the reading of some of the letters his wife wrote are nothing less than heart breaking. "If he would only be satisfied," she said, "but I have learned that when he does not find fault he is pleased, and that has to content me." Such a wife as Abigail is a crown to her husband; a daily blessing from God; but Nabal had the dark spirit within him, and never saw her worth. There are men who will go through a rose garden and never smell its sweet fragrance. Graciousness, and sweetness, and gentleness are wasted on such natures as Nabal's, but let those who have to deal with these churls remember that it is always worth while to practise these virtues, if only for their own sake. Abigail did not let Nabal destroy her good temper, although her married life was little better than a martyrdom. "The mind," Milton tells us, "is its own place, and it can make a heaven of hell, and a hell of heaven," and Abigail, denied the love of her husband, won the love and respect of the servants, and was a shelter in the time of storm to them. "Nabal," says Dr. Whyte, "died of a strange disease, indebtedness to his wife." He could not brook the thought that he owed his life to the good sense of his wife and to the forbearance of David; it was wormwood and gall, and it poisoned him, and he died of a heart frozen by his own wickedness. Have there not been times when our bad temper has ruled, and we have forgotten to be either just or generous? Nabal died of a frozen heart, but he has had a resurrection in many a life. Boorishness and churlishness were not buried in Nabal's grave. "Temper," says Bishop Watson, "is nine-tenths of religion." "Let this mind be in you, which was also in Christ Jesus," pleads the Apostle. It is the Christ mind that is the great thing, not simply doing the right thing, but doing it in the right spirit. Nabal was a rich man, but he never was a gentleman; you could not make a gentleman out of such stuff as constituted Nabal's nature. Have you met him — this loud-voiced, blatant, well-dressed, overfed churl. A quaint old Methodist used to say, "Never judge a man by the size of his house. A very small rabbit may live in a very big hole." "Behaviour," says Emerson, "is the finest of the fine arts. Manners are the garments of the spirit, the eternal clothing of the being." Even religion turns sour with some men, and that which should spell light, brightness, and cheerfulness spells instead sourness, unrighteousness, and exclusiveness. You remember how Robert Falconer's grandmother hid away his fiddle, fearful lest the lad should be tempted by it into worldly things, never dreaming that God melts the heart of some by touching the bow of a fiddle with His own figures, as He speaks to others by the voice of some great preacher. He has many ways of fulfilling Himself. How this churlishness destroys the best in life, and robs it of sweetness. The prodigal came home, and his reception would have been perfect but for the one thing, and that was his brother's churlishness. "Sir," said Dr. Johnson, "a man has no more right to say an uncivil thing than to act one; no more right to say a rude thing to another than to knock him down." Epictetus has left us a great lesson in his famous saying, "If a man is unhappy, remember that his unhappiness is his own fault; for God hath made all men to be happy."

(Samuel Herren.)

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
Alone, Audience, Blame, Ear, Ears, Falleth, Falling, Fell, Guilt, Handmaid, Iniquity, Listen, Maidservant, Please, Servant, Speak, Wrong
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 25:24

     5151   feet

1 Samuel 25:2-35

     5745   women

1 Samuel 25:4-35

     5325   gifts

1 Samuel 25:14-28

     6206   offence

1 Samuel 25:14-31

     8458   peacemakers

1 Samuel 25:14-35

     5744   wife
     5922   prudence

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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