1 Samuel 25:40
And when the servants of David were come to Abigail to Carmel, they spoke to her, saying, David sent us to you, to take you to him to wife.
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(40) When the servants of David were come to Abigail.—The time that had elapsed between the death of Nabal and this mission of David to Abigail is not specified. The legal time of mourning was fixed at only seven days, but a very considerable period may have elapsed in this case. S. Ambrose allegorises here, as is usual in Patristic expositions, and compares the espousals of Abigail to David after Nabar’s death to the union of the Church (i.e., the Gentile world) to Christ after the cessation of its connection with heathenism.—S. Ambrose, Ep. 31 (quoted in Words worth).

25:39-44 Abigail believed that David would be king over Israel, and greatly esteemed his pious and excellent character. She deemed his proposal of marriage honourable, and advantageous to her, notwithstanding his present difficulties. With great humility, and doubtless agreeably to the customs of those times, she consented, being willing to share his trails. Thus those who join themselves to Christ, must be willing now to suffer with him, believing that hereafter they shall reign with him.There is no note of the exact interval that elapsed between Nabal's death and David's hearing of it, or, again, between David's hearing of it and his message to Abigail; nor is there any reason to suppose that the marriage took place with unbecoming haste. The widow of such a husband as Nabal had been could not, however, be expected to revere his memory. After the usual mourning of seven days, she would probably feel herself free to act as custom allowed. (See 2 Samuel 11:26.) 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.

No text from Poole on this verse. And when the servants of David were come to Abigail to Carmel,.... For though Nabal lived in Maon, yet having possessions in Camel, he had no doubt an house there also; and here Abigail was, and perhaps chose to be after his death, rather than at Maon:

they spake unto her; delivered the message to her they were sent with by David:

saying, David sent us unto thee, to take thee to him to wife; that is, to treat with her about his marriage to her, to propose it to her, and, if they could prevail upon her, to bring her with them, that David might espouse her.

And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.
These 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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