XXV.
(1 Samuel 25:1-44) The Death of Samuel — The Story of Nabal and Abigail — An Incident illustrative of the Life which David led when a Captain of Outlaws — Abigail becomes his Wife.
EXCURSUS J: ON THE ESPECIAL VALUE OF THE EPISODE OF ABIGAIL AND NABAL (1 Samuel 25).
We perhaps ask, What were the reasons which induced the inspired compiler of these records of the history of Israel, among the materials, no doubt, present in abundance to his hand, to relate the especial episode contained in this chapter in such detail of the life of David when chief of an outlaw band? The incidents seem at first sight trivial, scarcely worthy the important place they occupy in the Book of Samuel, and they certainly were not chosen with a view to exalt David’s character.
In a singularly vivid way, however, they picture the future king’s life during those days of temptation and anxiety, and show how well he used his position to win the affections of the people as chieftain of a powerful and somewhat reckless band. He seems to have acted as the protector and generous helper of all scattered dwellers in the southern part of Canaan. In a former chapter — in his rescue of the men of Keilah — it was the corn growers; in this section it is a great sheep-master whose herds and flocks he is represented as having long protected. The people during the latter years of King Saul’s reign were terribly exposed, not only to the Philistine encroachments, but also to the repeated and destructive forays of the powerful nomadic tribes bordering on the “Land of Promise.” Another reason which seems to have induced the selection of this episode of Nabal and Abigail is supplied by the character of Abigail, who represents evidently a type of the Hebrew woman of the higher classes of that period. The influence of the schools of the prophets instituted by Samuel and of the prophetic order had already begun to be felt, and the result was that a loftier tone of morality and nobler and higher views of life began to be cultivated through the people. Abigail had doubtless learned her beautiful creed, her implicit trust in the Eternal Friend of Israel, her clear perception of truth and honour, from the Ramah schools of Samuel the seer.
But if we read carefully between the lines of the seemingly simple, almost childish, story, there is yet another reason for its having been selected by the Divinely helped compiler as a portion of the book which is to endure for ever. The question of the future life — the life, after death has dissolved the union between soul and body — is but little dwelt on in the earlier of the Divine records. God’s revelation here was gradual. It is true that from the earliest Chapter s of Genesis the glorious hope of an endless life with God casts its bright light upon the present dark and shadowed existence; but still, comparatively little information seems to have been given even to the patriarchs on this subject. It was there certainly; a glorious hereafter lay in the far background of the present life, but no more seems to have been taught. In the words of Abigail to David there is, however, an indication that already a distinct advance had been made in Divine revelation on this subject. In the Notes on 1 Samuel 25:29 of this chapter, the bearing of Abigail’s words on the future of the human soul and on the question of the eternal life are discussed. It is more than strange how modern Christian commentators have missed the momentous teaching of the words in question. They would have done wisely had they searched a little among the great Hebrew commentators, who, as might be expected, in a passage where their eyes were not blinded by any false national prejudices, have caught the true meaning, and seen something of the extraordinary beauty of the teaching, scarcely veiled by the homeliness of the imagery. The presence of this passage (in 1 Samuel 25:29) especially, I venture to think, influenced the compiler of the Books of Samuel to insert the Nabal and Abigail episode in his history.
EXCURSUS K: ON THE WORK OF SAMUEL (1 Samuel 25).
After the death of Eli, the capture of the Ark, and the sack of Shiloh — the old religious capital of the land, and the residence for many years of the high priest and judge — the fortunes of Israel were at their lowest ebb. There was no Sanctuary, no religious life among the people. The Law of Moses was, save by a few scattered families, almost forgotten. Its precepts, as well as its moral ceremonies, were wholly ignored, and with the religious life the national life was quickly dying altogether out of Israel. It appeared to be the destiny of the people soon to be swallowed up among the Philistines and other native peoples. From this abyss of degradation Samuel raised the tribes. (1) He kept alive and fanned the dying spark of the old love of Israel for their God. (2) Instead of restoring the fallen Sanctuary and the elaborate system of ceremonial religion, he created the Prophetic Schools, whose work was to teach Israel who and what they really were — the chosen people — and for what high ends they had been so strangely favoured and assisted; and so he led the people back to God. (3) As the old religious life was slowly awakened out of its deadly torpor, the old national life seemed at the same time also to awaken. In Israel the latter was necessarily inseparable from the former. Then Samuel gave them a king to consolidate their national life, which had almost ceased to exist. The scattered tribes, as they awoke to the knowledge of that mighty God who loved them so well, were taught by the presence of a king that they were one nation, and that from Dan to Beersheba they had one common interest, one common work. The restoration of the Sanctuary and the ceremonial religion was also necessary, but it must be a later work, and one which could only follow the national and religious restoration of Samuel. This was accomplished by Samuel’s pupil, David.