1 Samuel 25:13

1Sa 25:13 And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff.

Ver. 13. Gird ye on every man his sword.] So subject are God’s best saints to weak passions; they are men as others are; and man’s nature is most impatient of contempt and contumely.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hebrew, vessel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

two hundred abode by the stuff--This addition to his followers was made after his return into Judah (see Sa1 22:2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13) Gird ye on every man his sword.—The formal preparation and the largeness of the force told off for the work showed how terribly David was in earnest, and how bent he was on wiping out the insult of Nabal in blood. From the view we have taken of the transaction above, David’s anger is quite to be accounted for, though not to be excused.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. abode by the stuff] Remained to guard their property. On “stuff” see 1Sa_10:22 : cp. 1Sa_30:24.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And David said unto his men,.... Provoked to the last degree to have such a rude churlish answer returned to such a civil and humble message as he had sent:

gird you on every man his sword; and prepare to march and chastise Nabal for his insolence:

and they girded on every man his sword; in obedience to David, and in vindication of his honour and their own:

and David also girded on his sword; in order to march at the head of them, fired with indignation at the affront given him:

and there went up after David about four hundred men; out of the six hundred he had with him, Sa1 23:13,

and two hundred abode by the stuff; the baggage in their camp; the Targum is, they"were left to watch the vessels;''the things necessary for their use, for the dressing of their food, their bedding, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Gird ye on every man his sword; having resolved and sworn to revenge himself of Nabal, as is expressed, 1Sa 25:21,22. By the stuff. See 1Sa 17:22; 30:24.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 13-17.

Creed and practice.

The facts are

1. David, stung by the insult, prepares to take summary vengeance onNabal.

2. A servant, overhearing his intention, reports it to Abigail.

3. He also relates to her the circumstances of David"s kindness to Nabal"s men, and appeals to her for intervention, as he has no faith in Nabal"s wisdom or generosity. The course taken by David would ordinarily be termed natural for an Eastern chieftain; that of the servant was more considerate than usually is found among men of his class when placed in personal peril. Regarding the two causes separately, we may express the teaching thus:

I THERE IS AT TIMES A SAD DISPROPORTION BETWEEN THE BELIEFS AND THE PRACTICE OF EVEN THE BEST OF MEN. David was undoubtedly the most spiritually enlightened, patient, and devout man then living. The psalms of the period indicate a wonderful faith in the care and goodness of God, and his recent conduct had illustrated his patience, generosity, and forbearance. The elevated tone of his language to Saul, (1Sa_24:11-15) in which he commits his personal wrongs to God, is worthy of New Testament times. The common faith of his life could not but have been strengthened by the solemnities of the funeral from which he had lately returned. Nevertheless David could not bear an insult and ingratitude, but must in unholy zeal cease to trust his cause to God, and avenge evil with his own hand. Sons of Zebedee live in every age, who cannot wait the calm purpose of God to vindicate his saints, while at the same time professing to he of a spirit born of heaven, and akin to that of him "who when he was reviled, reviled not again." This falling below our ideal is a too common calamity in individual and Church life. The question may rise whether we really believe what we say we do when conduct does not harmonise therewith, for is not real faith influential? The great verities of our Christian Scriptures, respecting Christ"s love, our destiny, the world"s spiritual need, and the unspeakable importance of eternal things, are enough to enchain every soul to holy consecration that knows no reserve. It is well that we estimate the disparity between creed and conduct; the dishonour it brings, the harm to religion it entails, and the effect of it on our prayers. (Jam_5:16)

II OUR STANDARD OF CONDUCT IS TO BE TAKEN NOT FROM GOOD MEN, but from the EXPLICIT TEACHING OF SCRIPTURE AND THE EXAMPLE OF CHRIST. As we read the books of men with reserve, and accept only that which accords with a standard of truth apart from them, so our reading of the conduct of saints is to be discriminating. They are often illustrious examples of good, but not our models. Our conduct under analogous circumstances is not to be regulated by that of David, but by the teaching which tells us not to "avenge" ourselves, but to return good for evil, and even love our enemies. If men ask what this non-personal retaliation means, the answer is, the life of Christ. That it is alien to human tendencies and often regarded as unmanly does not make it less Christian. Very few persons "enter into the kingdom of God" in the sense of behaving in the world as Christ did. Even Christian men sometimes speak as though it were madness to display just the spirit of meekness, love, and compassion which marked his career under provocation. Who dare say in the truest sense, "We have the mind of Christ "?

III DISCRIMINATION AND PROMPTITUDE ARE VALUABLE QUALITIES IN AVERTING EVILS INCIDENT TO HUMAN WRONG DOING. The evil consequences of one great sin on the part of a good man may be very serious, and, as in this case, calling for exceeding care if they are to be averted. The conduct of the servant (vers. 14-17) is worthy of imitation in many departments of life. He did not selfishly flee to secure himself, but, reading well the purpose of David, thought of the safety of all, formed a just estimate of Abigail"s tact and courage, and of Nabal"s stupidity, and without delay laid before his mistress the provocation offered to David. A wise and prompt servant is a blessing in a home. These qualities go far to render men successful in life; and if more attention were paid in early years to the development of them, many a one would be saved from disaster, and the whole machinery of saints would move more smoothly. May we not also see an analogy here to the case of a man who, foreseeing spiritual calamity to others, promptly devises means of delivering them from it?

Practical lessons:

1. We should be on the watch against sudden provocations of our unholytendencies, and we shall find a habitually prayerful spirit one of the best aids to the immediate suppression of passion.

2. It is worth considering how much the Church and world have lost byfailure on the part of Christians to live out the spirit and precepts of Christ.

3. It is a question whether sufficient attention is paid to the suppression ofthe love of fighting and taking of revenge in children, and how far literature and customs foster these evils.

4. In cases of moral conduct prompt action is always best.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And Dovid too, girded his sword. From here [we learn] that we commence, in cases involving capital punishment, from the less significant first.

With the equipment. To guard their tents and equipment.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.