David sent ten young men, and David said to the young men, “Go up to Carmel, and go to Nabal, and greet him in my name. Tell him, ‘Long life to you! Peace be to you! Peace be to your house! Peace be to all that you have! Now I have heard that you have shearers. Your shepherds have now been with us, and we didn’t harm them. Nothing was missing from them all the time they were in Carmel. Ask your young men, and they will tell you. Therefore let the young men find favor in your eyes; for we come on a good day. Please give whatever comes to your hand, to your servants, and to your son David.’ ”
When David’s young men came, they spoke to Nabal all those words in the name of David, and waited.
Nabal answered David’s servants, and said, “Who is David? Who is the son of Jesse? There are many servants who break away from their masters these days. Shall I then take my bread, my water, and my meat that I have killed for my shearers, and give it to men who I don’t know where they come from?”
Geneva Bible translators 1599 · Public Domain On vv5, 6, 8, 10 Hebrew, of peace.
Hebrew, of peace.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–11 1Sa 25:5 And David sent out ten young men,…
1Sa 25:5 And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:
Ver. 5. Go to Nabal, and greet him in my name.] Here a man might have seen - as Ecc 10:7 - "servants on horses, and princes walking on foot": poor David speaking supplications, and rich Nabal answering him roughly. Ludit in humanis divina potentia rebus.
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.
Matthew Poole 1685 · Public Domain On vv6, 7, 8, 10, 11 To him that liveth in prosperity, Heb. to him…
To him that liveth in prosperity, Heb. to him that liveth. Life is oft put for a prosperous and happy life, as in that prayer, Let the king live, 1Sa 10:24; 1Ki 1:25, and in other passages of Scripture, and other authors; for an afflicted and calamitous life is unworthy of the name of life, and is esteemed a kind of death, and oft so called, as 2Co 1:10; 11:23. By this expression David both congratulates Nabal’s felicity, and tacitly minds him of the penury and distress in which David and his men now were.
To thine house, i.e. to all thy family.
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Unto all that thou hast; to all thy goods. So David’s prayer is very comprehensive, reaching to his soul, and body, and wife, and children, and servants, and all his estate.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–11 And David sent out ten young men,.... Such persons,…
And David sent out ten young men,.... Such persons, and such a number of them, he sent to show honour and reverence to Nabal:
and David said, unto the young men, get ye up to Carmel; which lay higher than the wilderness, in which he was:
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and go to Nabal, and greet him in my name; ask him of his peace and welfare, as the Targum; wish all health and happiness in my name, present my service and best respects to him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–8 Prosperity - By this expression David both congratulates Nabal's…
Prosperity - By this expression David both congratulates Nabal's felicity, and tacitly minds him of the distress in which he and his men were.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 8, 10 Verse 6. Peace be both to thee] This is…
Verse 6. Peace be both to thee] This is the ancient form of sending greetings to a friend: Peace to THEE, peace to thy HOUSEHOLD, and peace to all that THOU HAST. That is, May both thyself, thy family, and all that pertain unto thee, be in continual prosperity!
Perhaps David, by this salutation, wished Nabal to understand that he had acted so towards him and his property that nothing had been destroyed, and that all had been protected; see 1Sa 25:15-17.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 10 1Sa 25:7-8. We hurt them not, &c. — This,…
1Sa 25:7-8. We hurt them not, &c. — This, considering the licentiousness of soldiers, and the necessities David and his men were exposed to, was no small favour, which Nabal was bound both in justice and gratitude, and prudence, to requite. We come in a good day — That is, in a day of feasting and rejoicing; when men are most cheerful and liberal; when thou mayest relieve us out of thy abundance without damage to thyself; when thou art receiving the mercies of God, and therefore obliged to pity and relieve distressed and indigent persons. Give, I pray thee, whatsoever cometh to thy hand — Most obliging words, and full of respect, mixed with strong arguments; and they did not desire delicacies, but any thing that was at hand which he could spare.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6, 11 That liveth in prosperity - The Hebrew is obscure,…
That liveth in prosperity - The Hebrew is obscure, and is variously interpreted. The simplest rendering is, “And ye shall say thus about (his) life,” i. e., with reference to his life, health, circumstances, etc.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 10, 11 Molested them. This deserved some acknowledgment, as they might…
Molested them. This deserved some acknowledgment, as they might have done it with impunity. But David had also been of service to Nabal’s men, as one of them told Abigail, ver. 16---21.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v10 THE CHURLISH ANSWER PROVOKES HIM. (Sa1 25:10-13)
THE CHURLISH ANSWER PROVOKES HIM. (Sa1 25:10-13)
Nabal answered David's servants, . . . Who is David? &c.--Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The preparations of David to chastise his insolent language and ungrateful requital are exactly what would be done in the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the established usages of the place.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 8, 9 6. That liveth in prosperity — It is better…
6. That liveth in prosperity — It is better to regard the word לחיas a salutation, For life! that is, Health! Prosperity! Then render: Thus shall ye say, Health! Peace be both to thee, etc.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 7, 8, 10, 11 6. to him that liveth in prosperity] The meaning…
6. to him that liveth in prosperity] The meaning of the single Heb. word thus rendered is exceedingly obscure. It seems best to explain it as an exclamation, “Hail!” literally, “For life!”
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 7, 9, 10, 11 (6) And thus shall ye say.—On such a festive…
(6) And thus shall ye say.—On such a festive occasion near a town or village, an Arab sheik of the neighbouring desert would hardly fail to put in a word, either in person or by message; and his message, both in form and substance, would be only the transcript of that of David.—Robinson, Palestine, p. 201.
To him that liveth in prosperity.—Considerable diversity of opinion exists as to the meaning of the Hebrew original here, lechai. The Vulg. alters the text slightly, and renders “to my brother.” The LXX. have an impossible translation—“eis horas,” for times, or for seasons. It is better, however, to take it as a popular expression of congratulation, not found, as Lange well puts it, in the literary language. So Luther, “glück auf,” “may it turn out well,” “may you be prosperous.” The famous Hebrew commentator Raschi, and also the Babylonian Talmud, apparently understand it in this sense.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6, 9, 10 Vers. 6-8. Say to him that liveth in prosperity.…
Vers. 6-8. Say to him that liveth in prosperity. The Hebrew is obscure, but the rendering of the A.V is untenable, and also very tame. Literally it is, "Ye shall say to him, For life!" Probably it was a colloquial form of greeting, and equivalent to "good luck, "success," life in Hebrew being sometimes used for prosperity. So Luther translates it, and Rashi and the Babylonian Talmud are also in its favour. The reading of the Vulgate, "To thy brothers" (be peace), is to be altogether rejected. We hurt them not. Literally, "we caused them no shame", (see Jud_1:18:7) we did nothing to vex and injure them. Really the words mean that David had protected them, and enabled them to feed their flocks in safety. The fact that David waited till the sheep shearing, when hospitality was the rule, proves that he did not levy blackmail upon his countrymen, though necessarily he must have depended upon them for the food indispensabIe for the support of his men. A good day. Ie. a festive day, which should bring us a share in thy prosperity. Thy son David. A title expressive of the reverence due from the youthful David to his senior, and an acknowledgment of Nabal"s superiority over his fugitive neighbour.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Shall I then take my bread, and my water.
1Sa_25:11
Shall I then take my bread, and my water.
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Avarice of Nabal
Such is still the language of the avaricious man; such are still the excuses made by the insensible heart, when it seeks some pretext to exempt it from relieving the wants of the unhappy. Let us consider the frivolity of these his excuses.
I. Excuse made by Nabal my possessions are strictly and properly my own, and I have a right to employ them as I please. Shall I take my bread, and my water, and my flesh. This is also an excuse that we still hear daily presented by the covetous and uncharitable. But common as is this excuse, it is not only demonstrably false, but also awfully impious, and strikes directly at the providence, the government, and the sovereignty of the Most High God. No! Your wealth is not your own natural, as well as revealed religion, declares that you are only stewards.
II. Excuse of nabal: the supposed inferiority of those for whom his assistance was solicited and his want of relationship to him. Who is David? and who is the son of Jesse? There be many servants now-a-days that break away every man from his master. This excuse also is still daily presented, when we plead for the distressed. There can be little doubt, that the ignorance of Nabal was only pretended, that he might render his reply more contemptuous, he well knew the valour and reputation of David. Do you add, with Nabal, Who is David? Who are these poor orphans? What relationship are they to me, that I should assist them? They have descended from the same patent with you; their origin is your own. In them as well as you, there is a soul endued with wonderful faculties; a soul destined to endless happiness or eternal misery.
III. Excuse of Nabal: his unwillingness to encourage vice or indolence. There be many servants now-a-days that break away every man from his master! This excuse too we often hear when we ask relief for the distressed. Shall I give? Yes: because of the instability of all earthly things. Do you still ask with Nabal, Shall I give? Yes; consider the day of trouble and bestow your benefaction. Shall I give? Yes; if you wish your memory to be cherished by your survivors. Shall I give? Yes! for the judgment day is approaching: and then: what unutterable anguish, what agonising horror, shall convulse the heart of him who shall receive judgment without mercy, because he hath showed no mercy! (H. Kollock, D. D.)
The Message of the Church to man of wealth
An awful and uncertain spectacle, but the spectacle which is exhibited in every country where Rights are keenly felt and Duties lightly regarded--where insolent demand is met by insulting defiance. Wherever classes are held apart by rivalry and selfishness instead of drawn together by the Law of Love--wherever there has not been established a kingdom of heaven, but only a kingdom of the world--there exist the forces of inevitable collision.
I. The causes of this false social state.
1. False basis on which medial superiority was held to rest. Throughout Nabals conduct was built upon the assumption of his own superiority. He was a man of wealth. David was dependent on his own daily efforts. Now observe two things.
(1) An apparent inconsistency in Davids conduct. One injury from Nabal, and David is striding over the hills to revenge his wrong with naked steel. How came this reverence and irreverence to mix together? We reply. Saul had a claim of authority on Davids allegiance: Nabal only one of rank. Between these the Bible makes a vast difference. It says, The powers which be are ordained of God. But upper and lower, as belonging to difference in property are fictitious terms: true, if character corresponds with titular superiority; false, if it does not.
(2) This great falsehood respecting superior and inferior, rested on a truth. There had been a superiority in the wealthy class once. In the patriarchal system wealth and rule had gone together. It is a fallacy in which we are perpetually entangled. We expect reverence for that which was once a symbol of what was reverenced, but is reverenced no longer. No. That patriarchal system has passed forever.
2. A false conception respecting Rights. It would be unjust to Nabal to represent this as an act of wilful oppression and conscious injustice. He did what appeared to him fair between man and man. He paid his labourers. Why should he pay anything beyond stipulated wages? Recollect too, there was something to be said for Nabal. This view of the irresponsible right of property was not his invention. It was the view probably entertained by all his class. It had descended to him from his parents. They were prescriptive and admitted rights on which he stood. On the other hand, David and his needy followers were not slow to perceive that they had their rights over that property of Nabals. In point of fact, David had a right to a share of Nabals profits. The harvest was in part Davids harvest, for without David it never could have been reaped. Here, then, is one of the earliest instances of the Rights of Labour coming into collision with the Rights of Property. Now when it comes to this, Rights against Rights, there is no determination of the question but by overwhelming numbers or blood. We find another cause in circumstances. Want and unjust exclusion precipitated David and his men into this rebellion. It is common enough to lay too much weight on circumstances. Circumstances of outward condition are not the sole efficients in the production of character, but they are efficients which must not be ignored. Favourable condition will not produce excellence: but the want of it often hinders excellence. It is true that vice leads to poverty: all the moralisers tell us that, but it is also true that poverty leads to vice.
II. The message of the Church to the man of wealth. The message of the Church contains those principles of life which, carried out would, and hereafter will, realise the Divine Order of Society.
1. The spiritual dignity of man as man. Recollect David was the poor man, but Abigail, the high-born lady, admits his worth. Worth does not mean what a man is worth--you must find some better definition than that. That is the Churchs message be the man of wealth, and a message which it seems has to be learned afresh in every ago. It was new to Nabal. It was new to the men of the ago of Christ. In His day, they were offended in Him, because He was humbly born. Is not this the carpenters son? It is the offence now. They who retain those superstitious ideas of the eternal superiority of rank and wealth, have the first principles of the Gospel yet to learn.
2. The second truth expressed by Abigail was the Law of Sacrifice. She did not heal the grievance with smooth words. Starving men are not to be pacified by professions of good will. She brought her two hundred loaves, and her two skins of wine, her five sheep ready dressed, etc. A princely provision! Now this the Church proclaims as part of its special message to the rich. The Self-sacrifice of the Redeemer was to be the living principle and law of the self-devotion of His people. To the spirit of the Cross alone we look as the remedy for social evils.
3. The last part of the Churchs message to the man of wealth touches the matter of rightful influence. Very remarkable is the demeanour of David towards Nabal, as contrasted with his demeanour towards Abigail. In the one case, defiance, and a haughty self-assertion of equality--in the other, deference, respect, and the most eloquent benediction. It was not therefore against the wealthy class, but against individuals of the class, that the wrath of these men burned. See then, the folly and the falsehood of the sentimental regret that there is no longer any reverence felt towards superiors. There is reverence to superiors, if only it can be shown that they are superiors. The fiercest revolt against false authority is only a step towards submission to rightful authority. Emancipation from false lords only sets the heart free to honour true ones. (F. W. Robertson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 you have shearers
you have shearers
"your shearers are working" or "your shearers have sheep to shear." David wants his men to speak so that Nabal understands that his sheep were well because David's men helped guard them.
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we did them no harm, and they missed nothing
David is pointing out how he and his men offered protection to Nabal's servants and flocks. This can be stated in positive form. AT: "we kept them and all their property from harm" (See: Litotes)
let my young men find favor in your eyes
Here the eyes represent seeing, and seeing represents thoughts or judgment. AT: "may you be pleased with my young men" or "may you consider my young men favorably" (See: Metaphor)
to your servants
David was expressing respect toward Nabal by calling his men Nabal's servants.
your son David
David spoke as if he were Nabal's son to show that he respected Nabal, who was an older man.
translationWords
shepherd
favor
hand
servant
son
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 10 25:8 Sheep-shearing time for herdsmen was like harvest time…
25:8 Sheep-shearing time for herdsmen was like harvest time for farmers, a time of celebration and thankfulness for blessings.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.