Ask your young men, and they will tell you. So let my young men find favor with you, for we have come on the day of a feast. Please give whatever you can afford to your servants and to your son David.'" Ask your young menThis phrase suggests a direct appeal to testimony and witness. In the Hebrew context, the word for "ask" (שָׁאַל, sha'al) implies a request for information or confirmation. David is encouraging Nabal to verify the truth of his claims through his own servants, emphasizing transparency and honesty. This reflects a principle of integrity and accountability, which is a recurring theme in the Bible. and they will tell you
Here, David is confident that the young men will provide a truthful account. The Hebrew word for "tell" (נָגַד, nagad) means to declare or make known. This assurance underscores the reliability of the witnesses and the expectation of truthfulness in communication, which is foundational in maintaining trust and justice within a community. Therefore let my young men find favor in your eyes
The phrase "find favor" (מָצָא חֵן, matza chen) is significant in Hebrew culture, often indicating grace or acceptance. David is humbly requesting goodwill and kindness from Nabal. This appeal to favor is a common biblical motif, reflecting the importance of grace and benevolence in human relationships, mirroring the grace God extends to humanity. for we have come on a festive day
The mention of a "festive day" (יוֹם טוֹב, yom tov) indicates a time of celebration and abundance, likely a shearing festival. In ancient Israel, such occasions were marked by generosity and sharing. David's timing is strategic, as it was customary to extend hospitality and charity during feasts, aligning with the biblical call to care for others, especially during times of plenty. Please give whatever you can find
This request is marked by humility and respect. The Hebrew word for "please" (נָא, na) is a polite entreaty, showing deference. David is not demanding but rather asking for whatever Nabal can spare, highlighting a spirit of humility and contentment with whatever provision is available, a principle echoed in the New Testament teachings on contentment and reliance on God's provision. for your servants and for your son David
By referring to himself as "your son," David is adopting a posture of humility and respect towards Nabal, despite his own anointed status. This reflects the biblical value of humility and the recognition of authority and social structures. The term "servants" (עֲבָדִים, avadim) underscores the communal and interdependent nature of society, where mutual support and service are vital. Persons / Places / Events 1. DavidThe future king of Israel, currently on the run from King Saul. He is leading a group of men and seeking provisions. 2. NabalA wealthy but harsh and foolish man, whose name means "fool" in Hebrew. He owns large flocks and herds in Carmel. 3. AbigailNabal's wise and discerning wife, who later plays a crucial role in averting disaster. 4. Young MenDavid's men who are sent to request provisions from Nabal during the shearing festival. 5. CarmelA region in Judah where Nabal's wealth is centered, and where the events of this chapter take place. Teaching Points Humility in Requesting HelpDavid's approach to Nabal is marked by humility and respect, a model for how we should ask for assistance from others. The Importance of WisdomAbigail's role in this account underscores the value of wisdom and discernment in resolving conflicts and making peace. Generosity and HospitalityThe expectation of generosity during festive times is a reminder of our call to be hospitable and share our blessings with others. Consequences of FoolishnessNabal's refusal to help David illustrates the potential consequences of foolishness and pride. God's ProvisionDespite Nabal's refusal, God provides for David through Abigail, reminding us of God's faithfulness in meeting our needs. Bible Study Questions 1. How does David's approach to Nabal reflect a biblical model of humility and respect when making requests? 2. In what ways does Abigail's intervention demonstrate the biblical principle of being a peacemaker? 3. How can we apply the lesson of generosity and hospitality from this passage in our own lives, especially during times of celebration? 4. What are the potential consequences of foolishness and pride as seen in Nabal's response, and how can we guard against these in our own lives? 5. How does this account illustrate God's provision, and what other biblical examples can you think of where God provided in unexpected ways? Connections to Other Scriptures 1 Samuel 25:14-19Abigail's wise intervention contrasts with Nabal's foolishness, highlighting the theme of wisdom versus folly. Proverbs 18:23This verse speaks to the humility in asking for help, which is reflected in David's respectful request to Nabal. Matthew 5:9Jesus' teaching on peacemakers can be seen in Abigail's actions to prevent conflict between David and Nabal. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Anything, David, Declare, Favor, Favorable, Favour, Feast, Festive, Findeth, Grace, Please, Questioned, Servants, Whatever, Whatsoever, WhereforeDictionary of Bible Themes 1 Samuel 25:8 6672 grace, in relationships 1 Samuel 25:2-11 5965 temperament 1 Samuel 25:2-35 5745 women 1 Samuel 25:4-35 5325 gifts 1 Samuel 25:7-8 7785 shepherd, occupation 1 Samuel 25:7-11 4418 bread 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 25:8 NIV1 Samuel 25:8 NLT1 Samuel 25:8 ESV1 Samuel 25:8 NASB1 Samuel 25:8 KJV
1 Samuel 25:8 Commentaries
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