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Wiser speech, in the highest as well as in a worldly sense, than that of Abigail can
scarcely be imagined. Surely if any one, she was fitted to become the companion and
adviser of David. Three things in her speech chiefly impress themselves on our
minds as most important for the understanding of this history. The fact that David
was God's anointed, on whom the kingdom would devolve, seems now to have been
the conviction of all who were godly in Israel. They knew it, and they expected it.
Equally strong was their belief that David's present, as his future mission, was
simply to contend for God and for His people. But most important of all was the
deep feeling prevalent, that David must not try to right himself, nor work his own
deliverance. This was a thoroughly spiritual principle, which had its foundation in
absolute, almost childlike trust in Jehovah the living God, whatever might were
arrayed against David, and however the probabilities might seem other to the
outward observer. Viewed in this light, the whole contest between David and Saul
would assume spiritual proportions. There was nothing personal now in the conflict;
least of all, was it to be regarded as an attempt at rebellion against, or dethronement
of Saul. The cause was altogether God's; only David must not right himself, but in
faith and patience await the fulfillment of God's sure and steadfast promises. To
have the matter thus set before him, was to secure the immediate assent of David's
conscience. Recognizing the great spiritual danger from which he had just been
delivered, he gave thanks to God, and then to the wise and pious woman who had
been the instrument in His hand.
Meantime Nabal had been in ignorance alike of what had threatened him, and of
what his wife had done to avert it. On her return, she found him rioting and in
drunkenness. Not till next morning, when he was once more capable of
understanding what had passed, did she inform him of all. A fit of impotent fury on
the part of one who was scarcely sobered, resulted in what seems to have been a
stroke of apoplexy. If this had been brought on by himself, the second and fatal
stroke, which followed ten days later, is set before us as sent directly by God. It is
not often that Divine vengeance so manifestly and so quickly overtakes evil-doing.
David fully recognized this. Nor can we wonder, that on reviewing his own
deliverance from spiritual danger, and the advice which had led to it, he should have
wished to have her who had given it always by his side. In connection with this the
sacred text also notes the union of David with Ahinoam of Jezreel,^222 consequent
probably on Saul's cruel and heartless separation between David and Michal, whom
he gave to one Phalti, or Phaltiel (2 Samuel 3:15) of Gallim in Benjamin (Isaiah
10:30). Thus Saul himself had willfully and recklessly severed the last ties which
had bound David to him.
Yet another bitter experience of betrayal and persecution was in store for David.
Probably trusting to his new connection with two, no doubt, powerful families in the
(^)