1 Samuel 25:33
And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand.
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(33) And blessed be thy advice.—David, with his usual frank generosity, allows he has been in the wrong in giving way to wild, ungovernable passion, and openly confesses that if Abigail had not met him and reasoned with him, he would have carried out his purpose, and stained his fair fame for ever with a terrible crime. His dark purpose was to cut off, root and branch, the whole house of Nabal, amongst others the woman standing before him there. It is noticeable how, in this age of deeper religion and of higher culture, the old superstitious reverence for vows, taken in moments of frenzy or of extreme excitement, had given place to a calmer and more reasonable spirit. Never had a more solemn vow been taken than David’s that morning, when he took a solemn oath that he would murder the whole house of Nabal; and yet, before the sun set he is convinced of the wickedness of his purpose, and sooner than carry it out he deliberately breaks the oath. Some years before, Saul—had he not been forcibly hindered by the people—would, by the murder of his son, the hero-prince Jonathan, have fulfilled the rash oath which he swore at the battle of Michmash (1Samuel 14:24; 1Samuel 14:45); and Jephthah, the judge of Israel, we know, in the person of his loved daughter, ruthlessly carried out his wild, useless oath (Judges 11:34; Judges 11:40).

25:32-39 David gives God thanks for sending him this happy check in a sinful way. Whoever meet us with counsel, direction, comfort, caution, or seasonable reproof, we must see God sending them. We ought to be very thankful for those happy providences which are the means of keeping us from sinning. Most people think it enough, if they take reproof patiently; but few will take it thankfully, and commend those who give it, and accept it as a favour. The nearer we are to committing sin, the greater is the mercy of a seasonable restraint. Sinners are often most secure when most in danger. He was very drunk. A sign he was Nabal, a fool, that could not use plenty without abusing it; who could not be pleasant with his friends without making a beast of himself. There is not a surer sign that a man has but little wisdom, nor a surer way to destroy the little he has, than drinking to excess. Next morning, how he is changed! His heart overnight merry with wine, next morning heavy as a stone; so deceitful are carnal pleasures, so soon passes the laughter of the fool; the end of that mirth is heaviness. Drunkards are sad, when they reflect upon their own folly. About ten days after, the Lord smote Nabal, that he died. David blessed God that he had been kept from killing Nabal. Worldly sorrow, mortified pride, and an affrighted conscience, sometimes end the joys of the sensualist, and separate the covetous man from his wealth; but, whatever the weapon, the Lord smites men with death when it pleases him.In the bundle - Rather, "the bag," in which anything precious, or important to be preserved, was put, and the bag was then tied up (compare Genesis 42:35).

The souls ... shall he sling out - The comparison is especially appropriate as addressed to David, whose feat with his sling was so celebrated 1 Samuel 17:49.

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. Blessed be thy advice, and blessed be thou, i.e. the Lord bless and recompense thee for this thy good advice.

From coming to shed blood, which I had sworn to do. Hereby it plainly appears that oaths whereby men bind themselves to any sin are null and void; and as it was a sin to make them, so it is adding sin to sin to perform them.

And blessed be thy advice,.... Thanks be to God, and to thee for it, being wise, good, and seasonable; or "thy taste" (g), thy good sense, knowledge, as the Targum, discretion, prudence, and understanding:

and blessed be thou which hast kept me this day from coming to shed blood; he came out with a full resolution to shed the blood of Nabal, and of all the males in his house, but was stopped by Abigail; who by her arguments so prevailed upon him as to cause him to desist from his design, and thankful he was to God for it; for though he had vowed he would destroy Nabal and his family, yet being a rash sinful vow, he saw it was better to break it than to keep it:

and from avenging myself with mine own hand; which to do would have been sinful, vengeance only belonging to God; and now he leaves it to him, and is very thankful that he was prevented doing it himself.

(g) "sapor tuus", Piscator; "discretio tua", Montanus.

And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, {o} and from avenging myself with mine own hand.

(o) Read 1Sa 25:31.

33. advice] Better, discretion.

from coming to shed blood] From coming into blood-guiltiness, as in 1 Samuel 25:26.

1 Samuel 25:33These words could not fail to appease David's wrath. In his reply he praised the Lord for having sent Abigail to meet him (1 Samuel 25:32), and then congratulated Abigail upon her understanding and her actions, that she had kept him from bloodshed (1 Samuel 25:33); otherwise he would certainly have carried out the revenge which he had resolved to take upon Nabal (1 Samuel 25:34). ואוּלם is strongly adversative: nevertheless. מהרע, inf. constr. Hiph. of רעע. כּי, ὅτι, introduces the substance of the affirmation, and is repeated before the oath: אם כּי ... לוּלי כּי, (that) if thou hadst not, etc., (that) truly there would not have been left (cf. 2 Samuel 2:27). The very unusual form תּבאתי, an imperfect with the termination of the perfect, might indeed possibly be a copyist's error for תּבאי (Olsh. Gr. pp. 452, 525), but in all probability it is only an intensified form of the second pers. fem. imperf., like תּבואתה (Deuteronomy 33:16; cf. Ewald, 191, c.).
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