1 Samuel 25:1-12

Honour to the dead and insult to the living.

The facts are—

1 . Samuel dies, and is buried at Ramah amidst the sorrow of Israel.

2 . David, returning to the wilderness, sends a greeting to Nabal, a wealthy man at Carmel, and asks for some favour to his young men on account of the friendly aid recently rendered to Nabal's shepherds.

3 . Nabal, in a churlish spirit, sends an insulting reply, and refuses the request.

4 . Whereupon David resolves on taking revenge for the insult. The allusion here to the death of Samuel, while a necessary part of the history of the age, seems to be introduced to prepare the way for the continuance of the narrative concerning David, who now has become the principal figure in the national life. We have to consider the teaching of the good man's death and the churlish man's insult.

Honour to the dead. The various points brought out in the brief reference are, the brevity of the notice compared with the length of service, the ground of the public homage, the loss and gain to Israel, the extent of influence revealed, and the temporary subsidence of party conflicts. Formulating the truths thus suggested, we see—

I. That THE SCANTY REFERENCE IN THE BIBLE TO THE PERSONAL WORK AND DEATH OF GOD 'S BEST SERVANTS is in instructive CONTRAST WITH THE RECORDS CONCERNING CHRIST . Samuel's life was long and immensely useful to the world by the reformation wrought in Israel by the force of his character, and the preparation made for prophetic teaching and stable government. A holier and more devoted man was not found, and yet one verse tells us all about his death and burial. The same reticence is true concerning Abraham, Moses, Isaiah, and indeed all the most distinguished of men. They during life spoke little of themselves, and referred little to their ancestors. The apostles also live, labour, and die, and no stress is laid on their work and death, a circumstance in keeping with the self-abnegation which never made themselves prominent objects of faith. The contrast with Christ is impressive. He is all and everything. His self-reference is perfect egotism if he be a mere human being ordained only in higher degree than others to execute a Divine purpose. The exaltation of his name, work, and death by the apostles is most natural and harmonious with the silence of the Bible in relation to all others if he be really Divine. The question of his personality cannot be settled by mere verbal discussions. Broad facts must be considered, and these clearly determine the verbal sense where exegetes may be supposed to differ. This kind of argument appeals to the common sense of men, and accords also with the instinct of the Christian heart to worship Christ.

II. That THE HONOUR PAID TO THE DEAD , so far as referred to in Scripture, is THAT DUE TO HOLY CHARACTER AND SERVICE . The allusion here and elsewhere to a proper homage to the dead is clearly associated with the holy life and conduct previously recorded in the sacred narrative. There is a singular silence in the Bible with respect to any honours paid to men, on account of the greatness supposed to consist in warlike exploits. True greatness lies in good abilities being pervaded by a spirit of piety, and consequently consecrated to the advancement of the kingdom of God on earth. The value of a man's life is to be sought in the contribution he makes to the spiritual impulse by which the world is brought nearer to God. The supreme honours often paid to mere titular rank, to wealth, to military prowess, and even to bare learning, are expressive of a human judgment which is discounted by the language of the Bible, and will be reversed when, adjudged by the lofty standard of Christ, every man shall receive according to the deeds done in the body.

III. That THE DEATH OF TRULY GOOD MEN is both a LOSS AND A GAIN TO THE WORLD . Israel properly mourned because the "godly man" failed, for the activity and personal influence of the greatest man of the age henceforth would cease. We cannot say whether a good man's activity of spirit no longer operates as a power on men after his death—probably it does if there be any truth in the conservation and persistence of spiritual forces; but so far as survivors are concerned they are unconscious of it, and, on the other hand, are henceforth more open to the action of other visible influences. We lose much when good men die; yet we gain something. The whole life becomes more impressive in death than during its continuance. The germinal good sown in the heart by silent goodness and actual effort is quickened around the grave into healthy growth. The sobering, elevating influence of a sainted memory is a permanent treasure. Many have to bless God for the death of his saints. Heaven becomes more real to those whose beloved ones have gone before, and the levities of life are subdued by the thought of our temporary separation from the "general assembly."

IV. That THE REALITY AND EXTENT OF A GOOD MAN 'S INFLUENCE OVER OTHERS IS BROUGHT OUT IN DEATH MORE THAN IN LIFE . The public homage paid to Samuel was the nation's response to his life's appeal to the heart and conscience. Like Elijah, he no doubt often deplored the degeneracy of the age, and questioned whether he was doing any substantial good. This doubt is the common experience of all God's servants. They cannot see the incidence of the rays of light as they silently fall on the dull heart of the people, though in theory they know that every ray performs its part in the great spiritual economy of the universe. But the subjects of holy influence do receive in some degree all that comes forth from a consecrated life, and it often requires the removal of a good man from this world to make manifest how strong a hold he has had on the thought and feeling of others. There are many instances of this in all grades of society. Churches and families reveal the power of a character when that character ceases to exercise its wonted energies. This should induce calmness and confidence in all who strive to bless the world by a devoted life. Those who exercise moral power are not always the best judges of its force and extent. God mercifully keeps from our view some of the good we are doing, lest we fall into the snare of the devil.

V. That MAN 'S CONSCIOUSNESS OF THE SACREDNESS AND MYSTERY OF HUMAN EXISTENCE , when aroused, is SUPREME OVER EVERY THOUGHT AND FEELING . All Israel, embracing Saul, David, the prophets, and the slanderers and conspirators at the court, assembled around the grave of Samuel and wept. The strifes and rivalries of parties, the deadly feuds and cruel animosities of life, the most urgent of human passions, were for the time set aside under the influence of that deep, all-mastering feeling that human existence on earth is a sacred mystery. The holiest and most honoured are seen to succumb to the strong hand which carries off the most worthless. Each asks, Is this the end? Is there nothing beyond? If there is, what? Thus it is man's reflectiveness, awakened by the death of the great, which causes him to recognise at the same time both his littleness and his greatness. The solemnity of having a rational existence comes on all in presence of death. That we are made for something far above what now engages our attention is forced on the spirit, and our connection with an invisible sphere and final tribunal rises into awful distinctness. This frequently recurring sense of the sacredness and mystery of existence is a check on sinful tendencies, and furnishes occasions for the application of the gospel to the hearts of men. Gospel truth learnt in early years will often assert its power in men as, leaving awhile the contentions and sins of life, they stand by the open grave.

Insult to the living.

The question arises, Why is it that this narrative of Nabal's churlishness occupies so prominent a place in the sacred records, seeing that so adventurous a life as that of David must have abounded in striking incident? Among, then, the topics suggested by the account of the churlish man's insult we may notice—

I. THE PRINCIPLE ON WHICH EVENTS ARE RECORDED IN SCRIPTURE . Is this principle ascertainable? Can any hypothesis concerning it be verified by an induction of facts? Granting an affirmative reply to these questions, do we here get a harmony of Scripture superior to that of literal agreement in details? Now, in dealing with such questions we have to be guided by a few broad facts, such as, the order of Providence among men is subservient to the working out of the redemptive purpose in Christ; the redemptive purpose is wrought out through the instrumentality of chosen servants, succeeding one another by Divine arrangement; events touching the lives of these men affected the performance of their part in the accomplishing of the purpose, in so far as they developed character or brought the great principles for which they lived into conflict with opposing principles; the Bible is designed to be a record of the events which advanced the unfolding of the redemptive purpose, either directly, or by indirectly shaping the character and conduct of those engaged in its outworking, and forcing the Divine idea into sharp contrast with various forms of evil. The attempt to find the principle of selection of facts for incorporation in God's record of the history of redemption in any other direction must fail. The great thought of this Book of Samuel is the conflict of the Messianic hope with opposing evils. Hence all through the life of David we see that the "salvation of the Lord," i.e. the great spiritual reformation to be wrought as a prelude to a future and more blessed one, was the issue at stake; and those events are evidently related which helped it on, and such as were opposed to it. Principles are embodied in each of these instances, and thus the relation of events to the unfolding purpose of God is that quality in them which accounts for their insertion in the Scriptures. The verification of this is an interesting study. It may suffice here to note that when we consider the great influence on the life of David of such a woman as Abigail, and therefore on his work for the world, we can see the propriety of some account of her in relation to him, and we shall see directly how completely Nabal's churlishness was an illustration of the grovelling spirit which scorns such lofty spiritual aspirations as are involved in working out the Divine purpose for mankind.

II. THE CAUSES AND CURE OF DOMESTIC INFELICITY . The home life of Nabal was evidently not happy, arising partly from utter diversity of taste, temperament, and culture, and partly from dissimilarity of moral conduct and religious principle. A low, grovelling disposition, revelling in sensual indulgence and proud of wealth, could not but embitter the life of a "woman of good understanding," and of such fine spiritual perceptions as are indicated by her words to David (verses 27-31). There are unfortunately many such homes. Wise and holy women are held to the humiliation and sorrow of a lifelong bondage. In modern times the causes of domestic infelicity are various—fashion, that considers station before happiness; love of wealth, that lays beauty, sweetness, and culture at the feet of mammon; inconsiderate haste, acting on partial knowledge of character; concern for a livelihood irrespective of moral qualities; incompatible religious sentiments; selfishness on the one side, seeking inordinate attention, and neglect on the other, heedless of the sacred bond. In many cases the release is only in death, so utter is the desolation. So far as Abigail was concerned, her discretion and self-command mitigated the evils of her home; but the radical remedy is a renewal of the spirit, a turning of the life to God.

III. THE OBLIGATIONS OF WEALTH . That every talent imposes on its possessor corresponding obligation is a first principle of morals and religion. No man holds material wealth for himself. He is a member of society, and bound to exercise his gifts for the welfare of others. The common responsibilities attached to wealth therefore devolved on Nabal, and no narrow, private views or acquired greed of gain could release him from the laws of God, however irksome they might make obedience to it. But there were special reasons why he was bound to allow David to share in his plenty; for was he not known to be a man persecuted for righteousness' sake, of the same tribe as Nabal, admitted by the popular voice to have been a benefactor by his prowess on behalf of the nation, the guardian, by means of his men, of Nabal's servants in a recent season of peril, and regarded in Nabal's house (verses 27-31) and elsewhere as the coming king, well fitted by his qualities to raise the spiritual and social condition of the people? The modest request of David was just, and the duty of the rich man was clear. The question of the obligations attaching to the possession of wealth needs to be pressed home with earnestness and elucidated with intelligence. The "love of money" is so strong in some as to blind the intellect and harden the heart against a recognition of the proper uses of it. No fixed standard can be set up for the distribution of wealth, for the duties of giving and spending are relative to position and surroundings. The first thing to recognise is that wealth is not for self-indulgence or aggrandisement, but for the enrichment of all around. The next is the cultivation of a kindly, generous spirit that looks tenderly on the more needy, combined with a sound judgment as to the best means of enabling many to enjoy the distribution of wealth as the recompense of labour and skill. Above all, every man should, in a spirit of love and gratitude, lay all on the altar of God, and see to it that a good proportion be devoted to the cause of Christ. None have ever regretted consecrating wealth to God. But that is not consecration to God which appropriates to religious uses when dependent ones are lacking means of support ( Mark 7:11 ). It would work a revolution in the social condition of our country, and that of the mildest and most beneficent kind, as well as give an immense impulse to the cause of religion, did men of wealth but conscientiously estimate their obligations to God and man, and act accordingly.

IV. CONTEMPT FOR SPIRITUAL ASPIRATIONS . "Who is David? and who is the son of Jesse? there be many servants nowadays that break away from their masters." Thus did Nabal, knowing well who David was, what course he had pursued, what trials had befallen him, and what high spiritual anticipations were associated with his chequered life, express his contempt for the coming king and his supposed mission in Israel. This was clearly the case of a rich man, fond of sensual indulgence, boastful of his possessions, indifferent to the culture, moral elevation, and spiritual prosperity of his countrymen, and looking with scorn on the men who long for a higher form of life in which purity, knowledge, and joy in God are prominent features. He wanted to have nothing to do with "theorists," "fanatics," and men of that type. The country was well enough, and the son of Jesse was not wanted. The insult to the living was insult to man. Men are often only the exponents of principles that survive when they are gone. Samuel during his early labours was the energetic exponent of the spiritual idea of God's kingdom as against the grovelling conceptions of Israel's function entertained by the degenerate nation. Later David became its chosen representative, and in this his anointing as a more worthy man than Saul had its significance. Those who, like Jonathan, Gad, and Abiathar, identified themselves with David became a party in the State devoted to the assertion of the higher hope, while the men who prompted Saul to evil, the Ziphites, and now Nabal, were the supporters of the low, earthly ideal of Israel's life. Their antagonism to David was, therefore, deeper than at first appears; it was based on lack of sympathy with, and in fact positive dislike of, the spiritual aspirations cherished by David, and which he in the providence of God was destined largely to enunciate and realise. What is meant by " such as love thy salvation "? ( Psalms 40:16 ). Evidently those who are yearning for that great deliverance from evil which God was then working out for Israel—typical of the wider deliverance which the true King of Zion is now working out for men. And as men like Nabal despised the holy aspirations of David, so do the same men now despise the aspirations of those who think not their work done till spiritual religion is universal. The Saviour heard men say, "Is not this the carpenter's son?" The pure and lofty aspirations of his life met with the reverse of a response in grovelling minds. Men do not object to a religion, but they do dislike a holy religion.

Practical lessons : —

1 . Let it be our effort so to live that men may remember us with feelings of loving interest.

2 . The tone of our daily life may often be raised, and a shield against temptation may be found, by occasionally communing in spirit with the honoured dead whom we have known.

3 . In all arrangements for life we should allow moral and religious considerations to have chief influence.

4 . Conscientious regard for the teaching of God's word in reference to wealth, and special prayer for guidance in its use, cannot but make it a blessing to the possessor and to others.

5 . It requires careful thought to trace out the connection between growing riches and distaste for spiritual religion ( Mark 10:23-27 ).