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 forgiveness of the wrong, which she takes upon herself, by promises of the rich blessing with which the Lord would recompense David. She thereby gives such clear and distinct expression to her firm belief in the divine election of David as king of Israel, that her words almost amount to prophecy: “For Jehovah will make my lord a lasting house (cf. 1Sa 2:35; and for the fact itself, 2Sa 7:8., where the Lord confirms this pious wish by His own promises to David himself); for my lord fighteth the wars of Jehovah (vid., 1Sa 18:17), and evil is not discovered in thee thy whole life long.” רעה, evil, i.e., misfortune, mischief; for the thought that he might also be preserved from wrong-doing is not expressed till 1Sa 25:31. “All thy days,” lit. “from thy days,” i.e., from the beginning of thy life.

Verse 29
“And should any one rise up to pursue thee, ... the soul of my lord will be bound up in the bundle of the living with the Lord thy God.” The metaphor is taken from the custom of binding up valuable things in a bundle, to prevent their being injured. The words 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. “But the soul of thine enemies, He will hurl away in the cup of the sling.” “The cup (caph: cf. Gen 32:26) of the sling” was the cavity in which the stone was placed for the purpose of hurling.

Verses 30-31
Abigail concluded her intercession with the assurance that the forgiveness of Nabal's act would be no occasion of anguish of heart to David when he should have become prince over Israel, on account of his having shed innocent blood and helped himself, and also with the hope that he would remember her. From the words, “When Jehovah shall do to my lord according to all the good that He hath spoken concerning him, and shall make thee prince over Israel,” it appears to follow that Abigail had received certain information of the anointing of David, and his designation to be the future king, probably through Samuel, or one of the pupils of the prophets. There is nothing to preclude this assumption, even if it cannot be historically sustained. Abigail manifests such an advance