1st Samuel Chapter 25 verse 29 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 29-31. - Yet a man is risen. Rather, "And should any one arise to pursue thee," etc. The reference is of course to Saul, but put with due reserve, and also made general, so as to include all possible injury attempted against David. Bound in the bundle of life. Hebrew, "of the living." The metaphor is taken from the habit of packing up in a bundle articles of great value or of indispensable use, so that the owner may carry them about his person. In India the phrase is common; thus, a just judge is said to be bound up in the bundle of righteousness; a lover in the bundle of love. Abigail prays, therefore, that David may, with others whose life is precious in God's sight, be securely kept under Jehovah's personal care and protection. In modern times the two words signifying "in the bundle of the living" form a common inscription on Jewish gravestones, the phrase having been interpreted in the Talmud, as also by Abravanel and other Jewish authorities, of a future life. Shall he sling out, etc. In forcible contrast with this careful preservation of David's life, she prays that his enemies may be cast away as violently and to as great a distance as a stone is cast out of a sling. The middle is the hollow in which the stone was placed. Ruler. i.e. prince. It is the word rendered captain in 1 Samuel 9:16; 1 Samuel 10:1, but its meaning is more correctly given here. Grief. The word really means much the same as stumbling block, something which makes a person stagger by his striking against it unawares. Abigail prays, therefore, that when David has become prince, and so has to administer justice, this violent and revengeful act which he was purposing might not prove a cause of stumbling and an offence of heart to himself, by his conscience reproaching him for having himself done that which he had to condemn in others.

Ellicott's Commentary

Ellicott's Commentary for English Readers(29) A man is risen.--She here refers, of course, to Saul, but with exquisite courtesy and true loyalty refrains from mentioning in connection with evil the name of her king, the "Anointed of Jehovah."Shall be bound in the bundle of life.--This is one of the earliest and most definite expressions of a sure belief in an eternal future in the presence of God, and Hebrew tradition from the very earliest times down to our day has so regarded it. It is now a favourite and common inscription on Jewish gravestones. Keil beautifully paraphrases the words of the original. "The words," he writes, "do not refer primarily to eternal life with God in heaven, but only to the safe preservation of the righteous on this earth in the grace and fellowship of the Lord. But whoever is so hidden in the gracious fellowship of the Lord in this life, that no enemy can harm him or injure his life, the Lord will not allow to perish, even though temporal death should come, but will then receive him into eternal life"--Keil.The image, as so often in Eastern teaching, is taken from common every-day life--from the habit, as Dean Payne Smith remarks, of packing up in a bundle articles of great value or of indispensable use, so that the owner may carry them about his person. In India the phrase is common. Thus, a just judge is said to be bound up in the bundle of righteousness; a lover in the bundle of love. Among the striking references in the Babylonian Talmud to this loved and cherished saying of the wife of Nabal, we find how, in one of the Treatises of Seder Moed, "Rabbi Ezra says, The souls of the righteous are hidden beneath God's glorious throne: as it is said, The soul of my lord shall be bound in the bundle of life with the Lord thy God."--Treatise Shabbath, fol. 152, col. 2.What student of this verse of the Book of Samuel, and the beautiful Talmud comments on the far-reaching words, can fail to see in them the original of St. John's well-known picture of the "souls of them that were slain for the word of God, and for the testimony which they held?" (Revelation 6:9)--these souls of the righteous hidden beneath the glorious throne of God.The thought is embodied in the following extract. "The angel of death came and stood before Moses. Give me thy soul, said he; but Moses rebuked him, and said, thou hast no permission to come where he (Moses) was; and he departed crest-fallen. Then the Holy One--blessed be He !--took the soul of Moses, and hid it under His throne of glory: as it is said (1Samuel 25:29): 'And the soul of my lord shall be bound in the bundle of life.' But when He took it He took it by means of a kiss."--Avoth. of Rabbi Nathan, 1 Samuel 12.In the Seder Moed, again, in the same Treatise Shabbath, there is a remarkable parable, founded on this saying of Abigail: a parable that reminds us of the framework of one of the well-known pictures of the Redeemer. A king once distributed royal robes among his servants; those that were wise folded them up and laid them by in a coffer, and those that were foolish wore them on their working days. When the king demanded back his robes, those given to the wise were returned free from stains, whilst those of the foolish were soiled. The king, pleased with the wise servants, ordered their robes to be deposited in his treasury, and then that they should depart in peace. But he manifested his displeasure at the foolish servants; he sent their robes to be washed, and dispatched them to prison. So the bodies of the righteous "enter into peace, and rest in their beds" (Isaiah 57:2), and their souls are bound up in the bundle of life; but with reference to the bodies of the foolish there is no peace, saith the Lord, and the wicked (Isaiah 57:21) and their souls (quoting the next paragraph of this chapter of Samuel) are slung out, as out of the middle of a sling (1Samuel 25:29).--Treatise Shabbath, fol. 152, col. 2. . . .