The Pulpit Commentary — 1 Samuel — Section 472

In Chri~t; the redempti".e purpose is wrought_ o_ut through the instrumentr.lity of chosen servants, succeeding one another by D1vme arrangement; events tonchin"' the lives of thes_e men nffected the performance of their part in the acc0mplishing of the _Purpose, m so far ,iQ they developed character or bro•1ght the great principles for which they lived intc, conflict with opposing principles; the Bible i., designed tn he 11 record of the events which advanced the unfolding of the redemptive purpose, either directly, or by indirectly shaping the character ar,J conduct of those engaged in its outworking, and forcing the Divine idea into sharp contrast with various forms of evil. The attempt to find the principle of selection of facts for incorporation in God's record of the history of redemption in any other direction must fail. The great thought of this Book of Samuel is the conflict of the Messianic hope with opposing evils. Hence all through the life of David we see that the "salvation of the Lord," i. e. the great spiritual reformation to be wrought as a prelude to a future and more blessed one, was the issue at stake ; and those events are evidently related which helped it on, and such as were opposed to it. Principles are embodied in each of these instances, and thus the relation of events to the unfo!ding purpose of God • is that quality in them which accounts for their insertion in the Scriptures. The verification of this is an interesting study. It may suffice here to note that when we consider the great influence on the life of David of such a woman as Abigail, and therefore on his work for the world, we can see the propriety of some account of her in relation to him, and we shall see directly how completely Nabal's churlishness was an illustration of the grovelling spirit which scorns such lofty spiritual aspirations as are involved in working out the Divine purpose for m::mkind. II. Tm: CAUSES AND CURE OF DOMESTIC INFELICITY. The home life of Nabal Wa9 evidently not h'appy, arising partly from utter diversity of taste, temperament, and culture, and partly from dissimilarity of moral conduct and religious principle. A low, grovelling disposition, revelling in sensual indulgence and proud of wealth, could not but embitter the life of a" woman of good understanding," and of such fine spiritual perceptions as are indicated by her wo,rds to David (vers. 27-31). There are unfor- tunately many such homes. Wise and holy women are held to the humiliation and sorrow of a lifelong bondage. In modern times the causes of domestic infelicity are various-fashion, that considers station before happiness; love of wealth, that lays beauty, sweetness, and culture at the feet of m,m1mon; inconsiderate lrnste acting on partial knowledge of character; concern for a livelihood irrespective of moral qualities; incompatible religious sentiments; selfishness on the one side, seeking inordinate attention, and neglect on the other, heedless of the sacred bond. In many cases the release is only in death, so utter is the desolation. So far as Abigail was concerned, her discretion and self-command mitigated the evils of her home ; but the radical remedy is a. renewal of the spirit, a turning of the life to God. III. THE OBLIGATIONS OF WEALTH. That every talent imposes on its possessor corresponding obligation is a first principle of morals and religion. No man holds material wealth for himself. He is a member of society, and bound to exercise his gifts for the welfare of others. The common responsibilities attached to wealth therefore devolved on Nl\bal, and no narrow, private views or acquired greed of gain could release him from the laws of God, however irksome they might make obedience to it. But there were special reasons why he was bound to allow David to share iri. his plenty; for was he not known to be a man persecuted for righteousness' sako, of the same tribe as Nabal, admitted by the popular voice to have been a benefactor by his prowess on behalf of the nation, the guardian, by means 0£ his men, of Nabal's servants in a recent season of peril, and regarded. in Nabal's house (vers. 27-31) and elsewhere as the coming king, well fitted by his qualities to raise the spiritual and social condition of the people? The modest request of David was just, and the duty of the rich man was clear. The question of the obligations attaching to the possession of wealth needs to be pressed home with earnestness and elucidated with intelligence. The "love of money" is so strong in some as to blind the intelled and harden the heart against a recognition of the proper uses of it. No fixed stand- ard can he set up for the distribution of wealth, for the duties of giving and spending are relative to position and surroundings. The first thing to recognise i<> !hat wealth is not for self-indulgence or aggrandisement, but for the enrichment of 1 SAM. I I  482 TUE FIBST BOOK OF SA'.\IUEL. [cu. xx,·. 1-44.