(22) So and more also.--This is an unusual variation of the common form of imprecation, "God do so to me and more also, if, &c, &c." The Syriac and Arabic Versions, followed by some commentators, instead of "enemies of David," read "his servant David." The LXX., as usual, boldly cuts the knot by leaving out the word of difficulty, and reads "David" simply, omitting "enemies." But there is no doubt that the Hebrew text here is correct. The words signify David himself. If God's anger for the broken vow visited even David's enemies, as distantly connected with him, how much more the guilty oath breaker himself? (This was Raschi's explanation for a similar expression in Jonathan's oath, 1Samuel 20:16.) "A superstitious feeling probably lay at the root of this substitution of David's enemies for himself, when thus invoking a curse" (Dean Payne Smith, in the Pulpit Commentary). Bishop Wordsworth here draws a good lesson on the non-obligation to keep a solemn oath, taken perhaps in a moment of undue excitement, and instances the evil example of Herod Antipas, who considered himself bound to carry out to the bitter end his rash oath to the daughter of Herodias, though it involved the death of John the Baptist, his former friend.

25:18-31 By a present Abigail atoned for Nabal's denial of David's request. Her behaviour was very submissive. Yielding pacifies great offences. She puts herself in the place of a penitent, and of a petitioner. She could not excuse her husband's conduct. She depends not upon her own reasonings, but on God's grace, to soften David, and expects that grace would work powerfully. She says that it was below him to take vengeance on so weak and despicable an enemy as Nabal, who, as he would do him no kindness, so he could do him no hurt. She foretells the glorious end of David's present troubles. God will preserve thy life; therefore it becomes not thee unjustly and unnecessarily to take away the lives of any, especially of the people of thy God and Saviour. Abigail keeps this argument for the last, as very powerful with so good a man; that the less he indulged his passion, the more he consulted his peace and the repose of his own conscience. Many have done that in a heat, which they have a thousand times wished undone again. The sweetness of revenge is soon turned into bitterness. When tempted to sin, we should consider how it will appear when we think upon it afterwards.So and more also do God unto the enemies of David,.... Give them as much health and prosperity, as much wealth and riches, as Nabal has, and much more:

if I leave of all that pertain to him, by the morning light, any that pisseth against the wall; which is generally understood of a dog, that he, would not leave him so much as a dog: but it is better, with Ben Gersom, to interpret it of the males in his house, himself, his sons, and servants; and so the Targum paraphrases it of reasonable creatures, of such"that know knowledge,''or are knowing and understanding creatures; it seems to have been towards the evening; of the day when David was marching towards Nabal's house, designing to fall upon him and his, amidst their jollity that night, and cut them all off before morning. This must be imputed to the sudden and violent passion David was thrown into when off his guard, through the necessity he was in, the disappointment he met with, and the opprobrious language he was treated with; but in this his conduct was not as it used to be, and as it was towards Saul his enemy. Nor is his rage and passion to be vindicated, or the rash vow he made to destroy Nabal and his family; his crime, though great, yet not to be published with death; his ingratitude and insolence deserved resentment, but were not capital crimes worthy of death, and especially of the destruction of his whole family; the Jews indeed make him to be guilty of treason, in that he knew that David was anointed king, and yet both abused him, and disobeyed his commands, and therefore being guilty of overt acts of treason, he and his were deserving of death; but David was not yet king.