---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 95 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/95/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 95. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/95/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 95. Old Testament notes, part 1 · 10 of 12

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/95/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/95/#p-N

[¶0] 3. he came to the sheepcotes--most probably in the upper ridge of Wady Chareitun. There a large cave--I am quite disposed to say the cave--lies hardly five minutes to the east of the village ruin, on the south side of the wady. It is high upon the side of the calcareous rock, and it has undergone no change since David's time. The same narrow natural vaulting at the entrance; the same huge natural chamber in the rock, probably the place where Saul lay down to rest in the heat of the day; the same side vaults, too, where David and his men were concealed. There, accustomed to the obscurity of the cavern, they saw Saul enter, while, blinded by the glare of the light outside, he saw nothing of him whom he so bitterly persecuted.

[¶1] 4-7. the men of David said ... Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand--God had never made any promise of delivering Saul into David's hand; but, from the general and repeated promises of the kingdom to him, they concluded that the king's death was to be effected by taking advantage of some such opportunity as the present. David steadily opposed the urgent instigations of his followers to put an end to his and their troubles by the death of their persecutor (a revengeful heart would have followed their advice, but David rather wished to overcome evil with good, and heap coals of fire upon his head); he, however, cut off a fragment from the skirt of the royal robe. It is easy to imagine how this dialogue could be carried on and David's approach to the king's person could have been effected without arousing suspicion. The bustle and noise of Saul's military men and their beasts, the number of cells or divisions in these immense caverns (and some of them far interior) being enveloped in darkness, while every movement could be seen at the cave's mouth--the probability that the garment David cut from might have been a loose or upper cloak lying on the ground, and that Saul might have been asleep--these facts and presumptions will be sufficient to account for the incidents detailed.

[¶2] [1Sa 24:8-15]. He Urges Thereby His Innocency.

[¶3] 8-15. David also arose ... and went out of the cave, and cried after Saul--The closeness of the precipitous cliffs, though divided by deep wadies, and the transparent purity of the air enable a person standing on one rock to hear distinctly the words uttered by a speaker standing on another ([Jud 9:7]). The expostulation of David, followed by the visible tokens he furnished of his cherishing no evil design against either the person or the government of the king, even when he had the monarch in his power, smote the heart of Saul in a moment and disarmed him of his fell purpose of revenge. He owned the justice of what David said, acknowledged his own guilt, and begged kindness to his house. He seems to have been naturally susceptible of strong, and, as in this instance, of good and grateful impressions. The improvement of his temper, indeed, was but transient--his language that of a man overwhelmed by the force of impetuous emotions and constrained to admire the conduct, and esteem the character, of one whom he hated and dreaded. But God overruled it for ensuring the present escape of David. Consider his language and behavior. This language--"a dead dog," "a flea," terms by which, like Eastern people, he strongly expressed a sense of his lowliness and the entire committal of his cause to Him who alone is the judge of human actions, and to whom vengeance belongs, his steady repulse of the vindictive counsels of his followers; the relentings of heart which he felt even for the apparent indignity he had done to the person of the Lord's anointed; and the respectful homage he paid the jealous tyrant who had set a price on his head--evince the magnanimity of a great and good man, and strikingly illustrate the spirit and energy of his prayer "when he was in the cave" ([Psa 142:1]).

### Chapter 25

[¶5] [1Sa 25:1-9]. Samuel Dies.

[¶6] 1. Samuel died--After a long life of piety and public usefulness, he left behind him a reputation which ranks him among the greatest of Scripture worthies.

[¶7] buried him in his house at Ramah--that is, his own mausoleum. The Hebrews took as great care to provide sepulchers anciently as people do in the East still, where every respectable family has its own house of the dead. Often this is in a little detached garden, containing a small stone building (where there is no rock), resembling a house, which is called the sepulcher of the family--it has neither door nor window.

[¶8] David arose, and went down to the wilderness of Paran--This removal had probably no connection with the prophet's death; but was probably occasioned by the necessity of seeking provision for his numerous followers.

[¶9] the wilderness of Paran--stretching from Sinai to the borders of Palestine in the southern territories of Judea. Like other wildernesses, it presented large tracts of natural pasture, to which the people sent their cattle at the grazing season, but where they were liable to constant and heavy depredations by prowling Arabs. David and his men earned their subsistence by making reprisals on the cattle of these freebooting Ishmaelites; and, frequently for their useful services, they obtained voluntary tokens of acknowledgment from the peaceful inhabitants.

[¶10] 2. in Carmel--now Kurmul. The district takes its name from this town, now a mass of ruins; and about a mile from it is Tell Main, the hillock on which stood ancient Maon.

[¶11] the man was very great--His property consisted in cattle, and he was considered wealthy, according to the ideas of that age.

[¶12] 3. he was of the house of Caleb--of course, of the same tribe with David himself; but many versions consider Caleb ("dog") not as a proper, but a common noun, and render it, "he was snappish as a dog."

[¶13] 4-9. Nabal did shear his sheep, and David sent out ten young men, &c.--David and his men lurked in these deserts, associating with the herdsmen and shepherds of Nabal and others and doing them good offices, probably in return for information and supplies obtained through them. Hence when Nabal held his annual sheep-shearing in Carmel, David felt himself entitled to share in the festival and sent a message, recounting his own services and asking for a present. "In all these particulars we were deeply struck with the truth and strength of the biblical description of manners and customs almost identically the same as they exist at the present day. On such a festive occasion, near a town or village, even in our own time, an Arab sheik of the neighboring desert would hardly fail to put in a word either in person or by message; and his message, both in form and substance, would be only a transcript of that of David" [Robinson].

[¶14] [1Sa 25:10-13]. The Churlish Answer Provokes Him.

[¶15] 10-12. Nabal answered David's servants, ... Who is David? &c.--Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The preparations of David to chastise his insolent language and ungrateful requital are exactly what would be done in the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the established usages of the place.

[¶16] 13. two hundred abode by the stuff--This addition to his followers was made after his return into Judah (see [1Sa 22:2]).

[¶17] [1Sa 25:14-35]. Abigail Pacifies Him.

[¶18] 14-18. Then Abigail made haste--The prudence and address of Nabal's wife were the means of saving him and family from utter destruction. She acknowledged the demand of her formidable neighbors; but justly considering, that to atone for the insolence of her husband, a greater degree of liberality had become necessary, she collected a large amount of food, accompanying it with the most valued products of the country.

[¶19] bottles--goatskins, capable of holding a great quantity.

[¶20] parched corn--It was customary to eat parched corn when it was fully grown, but not ripe.

[¶21] 19. she said unto her servants, Go on before me; behold, I come after you--People in the East always try to produce an effect by their presents, loading on several beasts what might be easily carried by one, and bringing them forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, following her present, as is commonly done, to watch the impression which her munificence would produce.

[¶22] 23. she hasted, and lighted off the ass, and fell before David on her face--Dismounting in presence of a superior is the highest token of respect that can be given; and it is still an essential act of homage to the great. Accompanying this act of courtesy with the lowest form of prostration, she not only by her attitude, but her language, made the fullest amends for the disrespect shown by her husband, as well as paid the fullest tribute of respect to the character and claims of David.

[¶23] 25. Nabal--signifying fool, gave pertinence to his wife's remark.

[¶24] 26. let thine enemies ... be as Nabal--be as foolish and contemptible as he.

[¶25] 29. the soul of my lord shall be bound in the bundle of life with the Lord thy God--An Orientalism, expressing the perfect security of David's life from all the assaults of his enemies, under the protecting shield of Providence, who had destined him for high things.

[¶26] 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.

[¶27] [1Sa 25:36-44]. Nabal's Death.

[¶28] 36. he held a feast in his house, like the feast of a king--The sheep-shearing season was always a very joyous occasion. Masters usually entertained their shepherds; and even Nabal, though of a most niggardly disposition, prepared festivities on a scale of sumptuous liberality. The modern Arabs celebrate the season with similar hilarity.

[¶29] 37-38. in the morning ... his wife had told him these things, that his heart died within him--He probably fainted from horror at the perilous situation in which he had unconsciously placed himself; and such a shock had been given him by the fright to his whole system, that he rapidly pined and died.

[¶30] 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], ), and the contempt of God implied in it.

[¶31] 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.

[¶32] 44. Michal--By the unchallengeable will of her father, she who was David's wife was given to another. But she returned and sustained the character of his wife when he ascended the throne.

### Chapter 26

[¶34] [1Sa 26:1-4]. Saul Comes to the Hill of Hachilah against David.

[¶35] 1-2. the Ziphites came unto Saul to Gibeah--This people seem to have thought it impossible for David to escape, and therefore recommended themselves to Saul, by giving him secret information (see on [1Sa 23:19]). The knowledge of their treachery makes it appear strange that David should return to his former haunt in their neighborhood; but, perhaps he did it to be near Abigail's possessions, and under the impression that Saul had become mollified. But the king had relapsed into his old enmity. Though Gibeah, as its name imports, stood on an elevated position, and the desert of Ziph, which was in the hilly region of Judea, may have been higher than Gibeah, it was still necessary to descend in leaving the latter place; thence Saul ([1Sa 26:2]) "went down to the wilderness of Ziph."

[¶36] 4-5. David ... sent out spies ... and David arose, and came to the place where Saul had pitched--Having obtained certain information of the locality, he seems, accompanied by his nephew ([1Sa 26:6]), to have hid himself, perhaps disguised, in a neighboring wood, or hill, on the skirts of the royal camp towards night, and waited to approach it under covert of the darkness.

[¶37] [1Sa 26:5-25]. David Stays Abishai from Killing Saul, but Takes His Spear and Cruse.

[¶38] 8-12. Then said Abishai to David, God hath delivered thine enemy into thine hand--This midnight stratagem shows the activity and heroic enterprise of David's mind, and it was in unison with the style of warfare in ancient times.

[¶39] let me smite him ... even to the earth at once--The ferocious vehemence of the speaker is sufficiently apparent from his language, but David's magnanimity soared far above the notions of his followers. Though Saul's cruelty and perfidy and general want of right principle had sunk him to a low pitch of degradation, yet that was no reason for David's imitating him in doing wrong. Besides, he was the sovereign; David was a subject. Though God had rejected him from the kingdom, it was in every way the best and most dutiful course, instead of precipitating his fall by imbruing their hands in his blood and thereby contracting the guilt of a great crime, to wait the awards of that retributive providence which sooner or later would take him off by some sudden and mortal blow. He who, with impetuous haste was going to exterminate Nabal, meekly spared Saul. But Nabal refused to give a tribute to which justice and gratitude, no less than custom, entitled David. Saul was under the judicial infatuation of heaven. Thus David withheld the hand of Abishai; but, at the same time, he directed him to carry off some things which would show where they had been, and what they had done. Thus he obtained the best of victories over him, by heaping coals of fire on his head.

[¶40] 13-20. Then David ... stood on the top of an hill afar off ... and cried to the people--(See on [Jud 9:7]). The extraordinary purity and elasticity of the air in Palestine enable words to be distinctly heard that are addressed by a speaker from the top of one hill to people on that of another, from which it is separated by a deep intervening ravine. Hostile parties can thus speak to each other, while completely beyond the reach of each other's attack. It results from the peculiar features of the country in many of the mountain districts.

[¶41] 25. So David went on his way--Notwithstanding this sudden relenting of Saul, David placed no confidence in his professions or promises, but wisely kept at a distance and awaited the course of Providence.

### Chapter 27

[¶43] [1Sa 27:1-4]. Saul Hearing That David Was Fled to Gath, Seeks No More for Him.

[¶44] 1. David said in his heart, ... there is nothing better for me than that I should speedily escape into the land of the Philistines--This resolution of David's was, in every respect, wrong: (1) It was removing him from the place where the divine oracle intimated him to remain ([1Sa 22:5]); (2) It was rushing into the idolatrous land, for driving him into which he had denounced an imprecation on his enemies ([1Sa 26:19]); () It was a withdrawal of his counsel and aid from God's people. It was a movement, however, overruled by Providence to detach him from his country and to let the disasters impending over Saul and his followers be brought on by the Philistines.