Why should I take my bread and water and the meat I have slaughtered for my shearers, and give them to these men whose origin I do not know?" Why should I take my bread and waterThis phrase reflects Nabal's selfishness and lack of hospitality, which was a significant cultural expectation in ancient Israel. Bread and water symbolize basic sustenance, and withholding them from travelers or those in need was seen as inhospitable. In the broader biblical context, hospitality is a recurring theme, as seen in Genesis 18 with Abraham's welcome of the three visitors. Nabal's refusal contrasts with the generosity expected of God's people. and the meat I have slaughtered for my shearers
The mention of meat slaughtered for shearers indicates a time of celebration and abundance, as sheep shearing was a festive occasion. This was a time when generosity was expected, especially towards those who had provided protection or service, as David's men had done for Nabal's shepherds. The cultural expectation was to share the abundance, as seen in the story of the prodigal son (Luke 15:23), where a feast is prepared to celebrate. and give them to these men
Nabal's reference to "these men" shows his disdain and lack of recognition for David and his men. In the historical context, David was already anointed as the future king of Israel, and his men were not mere wanderers but warriors who had protected Nabal's flocks. This phrase highlights Nabal's ignorance or willful disregard of David's status and the protection provided. whose origin I do not know?
This phrase underscores Nabal's dismissive attitude and lack of discernment. In the cultural context, knowing someone's origin was important for establishing trust and social connections. However, Nabal's claim of ignorance is likely disingenuous, as David's reputation was well-known. This echoes the rejection of Jesus in John 1:10-11, where He came to His own, but they did not receive Him. Nabal's failure to recognize David's identity and role foreshadows the rejection of Christ by those who did not understand His true origin and mission. Persons / Places / Events 1. NabalA wealthy but harsh and surly man from Maon, whose name means "fool" in Hebrew. He is the central figure in this verse, refusing to help David and his men. 2. DavidThe future king of Israel, who at this time is fleeing from King Saul. He and his men have been protecting Nabal's shepherds and are now seeking provisions. 3. AbigailNabal's wise and discerning wife, who later intervenes to prevent David from taking vengeance on Nabal. 4. CarmelThe location where Nabal's business operations, including sheep shearing, are taking place. It is a place of wealth and prosperity. 5. ShearersThe workers involved in the shearing of sheep, a time of festivity and abundance, which makes Nabal's refusal even more egregious. Teaching Points The Danger of SelfishnessNabal's refusal to share his resources highlights the destructive nature of selfishness. As Christians, we are called to be generous and to share our blessings with others. Wisdom in RelationshipsAbigail's later intervention shows the importance of wisdom and discernment in dealing with difficult situations and people. We should seek to be peacemakers in our interactions. Recognizing God's ProvisionNabal's failure to recognize God's provision through David's protection of his shepherds serves as a reminder to acknowledge and be grateful for God's blessings in our lives. The Consequences of FoolishnessNabal's account warns us of the potential consequences of foolishness and pride. We should strive to live humbly and wisely, seeking God's guidance in our decisions. Bible Study Questions 1. How does Nabal's response to David's request reflect his character, and what can we learn from this about the importance of generosity? 2. In what ways does Abigail's later intervention demonstrate wisdom, and how can we apply similar wisdom in our own lives? 3. How does the account of Nabal and David illustrate the biblical principle of reaping what we sow, and where else do we see this principle in Scripture? 4. What are some practical ways we can ensure that we are recognizing and responding to God's provision in our lives? 5. How can the account of Nabal serve as a warning against the dangers of pride and self-reliance, and what other biblical examples reinforce this lesson? Connections to Other Scriptures Proverbs 18:23This verse highlights the contrast between the rich and the poor, similar to Nabal's dismissive attitude towards David's request. Luke 12:16-21The parable of the rich fool parallels Nabal's account, emphasizing the folly of hoarding wealth and ignoring God's purposes. James 2:15-16This passage speaks to the importance of providing for those in need, contrasting Nabal's selfishness with the call to Christian charity. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Bread, Flesh, Got, Idea, Killed, Meat, Origin, Ready, Shearers, Slaughtered, Whence, Wine, Wool-cuttersDictionary of Bible Themes 1 Samuel 25:11 4293 water
4478 meat 1 Samuel 25:2-11 5965 temperament 1 Samuel 25:2-35 5745 women 1 Samuel 25:4-35 5325 gifts 1 Samuel 25:7-11 4418 bread 1 Samuel 25:9-11 5893 insults 1 Samuel 25:10-11 5818 contempt 1 Samuel 25:10-13 5496 revenge, examples 1 Samuel 25:11-13 5946 sensitivity Library If Then to Sin, that Others May not Commit a Worse Sin...
21. If then to sin, that others may not commit a worse sin, either against us or against any, without doubt we ought not; it is to be considered in that which Lot did, whether it be an example which we ought to imitate, or rather one which we ought to avoid. For it seems meet to be more looked into and noted, that, when so horrible an evil from the most flagitious impiety of the Sodomites was impending over his guests, which he wished to ward off and was not able, to such a degree may even that just …
St. Augustine—Against LyingJeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII How the Meek and the Passionate are to be Admonished.
(Admonition 17.) Differently to be admonished are the meek and the passionate. For sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is a kindred disposition, and as it were placed hard by. And for the most part from the laxity of too great gentleness they soften the force of strictness beyond need. But on the other hand the passionate, in that they are swept on into frenzy of mind by the impulse of anger, break up the calm of quietness, and so throw into …
Leo the Great—Writings of Leo the Great Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither …
Alexander Maclaren—The Life of David Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Samuel 25:11 NIV1 Samuel 25:11 NLT1 Samuel 25:11 ESV1 Samuel 25:11 NASB1 Samuel 25:11 KJV
1 Samuel 25:11 Commentaries
Bible Hub |
