So Abigail hurried and got on a donkey, and attended by five of her maidens, she followed David's messengers and became his wife. So Abigail hurriedThe phrase "Abigail hurried" reflects her eagerness and willingness to embrace the new path God has set before her. The Hebrew root for "hurried" is "mahar," which conveys a sense of urgency and readiness. Abigail's quick response is a testament to her discernment and faith, recognizing the divine orchestration in her life. Her actions remind us of the importance of responding promptly to God's call, trusting in His timing and purpose. and got on a donkey
The donkey in ancient times was a symbol of peace and humility, often used by those of noble status. Abigail's choice to ride a donkey signifies her humility and readiness to serve. In the biblical context, riding a donkey also echoes the imagery of Jesus' triumphal entry into Jerusalem, symbolizing a peaceful mission. Abigail's journey on a donkey underscores her role as a peacemaker and a woman of wisdom. and attended by five of her maidens
The presence of "five maidens" attending Abigail highlights her status and the respect she commanded. The number five in biblical numerology often represents grace. This detail not only emphasizes Abigail's noble position but also the grace that surrounds her actions. Her maidens accompany her, signifying support and community, which are vital in fulfilling God's purposes. she followed the messengers of David
Abigail's decision to "follow the messengers of David" is a pivotal moment of transition from her past life to a new beginning. The Hebrew word for "followed" is "halak," meaning to walk or proceed. This act of following signifies obedience and submission to God's will. Abigail's journey with David's messengers is a step of faith, aligning herself with God's anointed king and His divine plan. and became his wife
The culmination of this verse is Abigail becoming David's wife, which signifies a covenant relationship. In the biblical narrative, marriage is often a metaphor for the relationship between God and His people. Abigail's marriage to David not only elevates her status but also integrates her into the lineage of the Messiah. This union is a testament to God's providence and the unfolding of His redemptive plan through history. Persons / Places / Events 1. AbigailA wise and discerning woman, previously the wife of Nabal, who becomes David's wife. Her actions demonstrate courage and wisdom. 2. DavidThe future king of Israel, who is on the run from King Saul. He is a central figure in this account, showing leadership and discernment in choosing Abigail as his wife. 3. NabalAbigail's former husband, a wealthy but foolish man whose actions nearly brought disaster upon his household. 4. The Messengers of DavidSent by David to bring Abigail to him, signifying the formalization of their marriage. 5. The DonkeyRepresents the mode of transportation and readiness of Abigail to respond to David's call. Teaching Points Wisdom in ActionAbigail's quick response and decisive action highlight the importance of wisdom and discernment in difficult situations. We should seek God's wisdom in our decisions. God's ProvidenceAbigail's transition from Nabal to David illustrates God's providential care and guidance in our lives, even through challenging circumstances. Role of WomenAbigail's account underscores the significant role women play in God's plan, demonstrating strength, courage, and influence. Obedience and ReadinessAbigail's readiness to follow David's messengers reflects our need to be prepared and willing to follow God's leading in our lives. Bible Study Questions 1. How does Abigail's response to David's proposal reflect her character and faith? What can we learn from her example about responding to God's call in our lives? 2. In what ways does Abigail's account illustrate the concept of divine providence? Can you think of a time in your life when you saw God's hand guiding you through a difficult situation? 3. How does the relationship between Abigail and David compare to the biblical teachings on marriage found in Ephesians 5? What principles can we apply to our own relationships? 4. What role does wisdom play in Abigail's actions, and how can we cultivate similar wisdom in our daily decisions? 5. How does Abigail's account connect with other biblical accounts of women who played pivotal roles in God's plan? What does this tell us about the value and impact of women in the biblical account and today? Connections to Other Scriptures Proverbs 31Abigail exemplifies the qualities of a virtuous woman, as described in Proverbs 31, through her wisdom, initiative, and resourcefulness. Ruth 1-4Similar to Ruth, Abigail leaves her past behind and steps into a new life, showing loyalty and faithfulness. Ephesians 5:22-33The relationship between Abigail and David can be seen as a precursor to the New Testament teachings on marriage, where mutual respect and love are emphasized. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Abigail, Ab'igail, Ass, Attended, Damsels, David, David's, Donkey, Followed, Got, Haste, Hasted, Hastened, Hasteth, Hers, Hurried, Ladies, Maidens, Maids, Messengers, Mounted, Quickly, Rideth, Riseth, Rode, Rose, Wife, WomenDictionary of Bible Themes 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 LyingJeremiah, 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 Links 1 Samuel 25:42 NIV1 Samuel 25:42 NLT1 Samuel 25:42 ESV1 Samuel 25:42 NASB1 Samuel 25:42 KJV
1 Samuel 25:42 Commentaries
Bible Hub |
