Life in the Trenches - Part 2 11/19
Be a peacemaker | Part 2: 1 Samuel 25:1b-44 | Ed. 2 11/19
Source: Wikimedia
💥Edition 2 completes the notes (to some extent - ha!).
Introduction
Be a peacemaker
“Blessed are the peacemakers, for they shall be called sons of God. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”
Charles Swindoll on Matthew 5:9 The Peacemakers [link]
Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.
Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.
By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth.
Maps
1 Samuel 25:1,2
1 Then David rose and went down to the wilderness of Paran. 2 And there was a man in Maon whose business was in Carmel.
Source: Logos Bible Software 10.0.0.0240 Maps | 1 Samuel 25:1,2; 26:1-3; 6
Note: the wilderness of Ziph is south and southeast of the city of Ziph (on map) and north of the wilderness of Maon.
Reading Notes for 1 Samuel 25:1b-44
Read through 1 Samuel 25:1b-44 and record your notes in the following outline.
[6.] David Marries Abigail (25:1b–44)
Questions
What event(s) come before the narrative of this meeting of David, Nabal, and Abigail?
Where does this account take place? (vv. 1b-2; see Maps)
What did David’s messengers report to Nabal and what was their request (vv. 4-8)?
Was David and his men providing protection for Nabal’s flocks for pay? If not, was David forcing tribute for his services from Nabal?
How did Nabal respond to the request for food from David and his messengers? (vv. 9-11)
What does Nabal’s name mean? (v. 25) (see nabal)
How do Nabal’s actions toward David relate to the meaning of his name?
What was David’s immediate response to the report from the messengers after they returned from meeting with Nabal? (vv. 12-13)
What is learned from one messenger’s report about Nabal’s actions told to Abigail? (vv. 14-17)
What does Abigail’s name mean? (see Abigail)
How do Abigail’s attitude and actions resemble or illustrate the actions of other persons in scripture (Old or New Testament)? (vv. 18-19; vv. 23-31)
What is David’s problem with Nabal’s attitude toward the messengers? (vv. 20-22)
21 Now David had said, “Surely in vain have I guarded all that this fellow has in the wilderness, so that nothing was missed of all that belonged to him, and he has returned me evil for good. (see Proverbs 17:13)
The Holy Bible: English Standard Version (1 Samuel 25:21). (2016). Crossway Bibles.
What is learned about Abigail from Abigail’s appeal to David? (vv. 23-31)
How does the David describe Abigail’s character? (v. 32) Does the author use “wisdom words” (that is, from Proverbs 11:22; 26:16)? (See ESV “discretion” or Heb. taam Strong's H2940).
What does David say about Abigail’s intervention in his dispute with Nabal? (vv. 32-35). How was David restrained (vv. 26, 34) in 1 Samuel 24?
How were David’s eyes opened to his own nebalah (foolishness, v. 25)? (v. 34)
What happened to Nabal after Abigail tells him of the interaction with David? (vv. 36-38).
“…the LORD struck Nabal” (v. 38) Why? (see Eye for an eye)
How did David interpret Nabal’s death? (vv. 39-42) Was this an example of the lesson about vengeance from 1 Samuel 24?
In David’s act of taking Abigail as his wife, what was David’s motivation? (vv. 39b-42) Was he acting kindly? Selfishly? Politically?
David also took Ahinoam of Jezreel as his wife (v. 43). What do you learn about her from 2 Samuel 3:2? Where is Jezreel (Joshua 15:55, 56) and why is the location significant?
Saul also acted to give Michal to Palti the son of Laish (v. 44). What was Saul’s motivation for this action given his attitude toward David?
Outline Notes - template for reader
[a.] Nabal in Maon (25:1b-3)
[b.] David sends messengers to Nabal to request food (25:4-8)
[c.] Nabal responds indignantly refusing David’s request (25:9-11)
[d.] David gets ready to fight to avenge Nabal’s boorishness (25:12-13)
[e.] Abigail is informed of Nabal’s foolishness (25:14-17)
[f.] Abigail acts quickly to fulfill David’s request (25:18-19)
[g.] Abigail meets David with her gift of appeasement (25:20-23)
[h.] Abigail’s appeal to David to stay his hand (25:24-31)
[i.] David responds to Abigail’s intervention (25:32-35)
[j.] Nabal dies after learning of Abigail’s intervention (25:36-39a)
[k.] David takes Abigail as his wife (25:39b-44)
Exposition of 1 Samuel 25:2-44
Exposition details coming in later editions.
[6.] David Marries Abigail (25:1b–44)
TBD
[a.] Nabal in Maon (25:1b-3)
Then David rose and went down to the wilderness of Paran. 2 And there was a man in Maon whose business was in Carmel. The man was very rich; he had three thousand sheep and a thousand goats. He was shearing his sheep in Carmel. 3 Now the name of the man was Nabal, and the name of his wife Abigail. The woman was discerning and beautiful, but the man was harsh and badly behaved; he was a Calebite.
The Holy Bible: English Standard Version (1 Sa 25:1–3). (2016). Crossway Bibles.
The wilderness of Paran is probably the area northeast of the Sinai Peninsula (Genesis 21:21; Numbers 10:12) (Tsumura). Events transpire in Carmel (“a fertile land”) near the city of Maon.
Looking back to 1 Samuel 24:22b, the “stronghold” where David and his men stayed after the encounter with Saul may have been Masada south of Engedi (see Maps above).
The narrative introduces Nabal (name nabal; foolish, senseless, disgraceful), a very rich man, and his wife Abigail (name Abigail). The contrast in names and essential character form the central theme of this biblical passage.
The form of v. 3 is structured as chiasm:
[A] name of the man…Nabal
[B] name of his wife…Abigail
[B’] and the woman was…sensible, beautiful
[A’] but the man was…rude, ill behaved
The second half of v. 3 is a chiasm deliberately contrasting the inner and outer attributes of Nabal and Abigail.
וְהָאִשָּׁ֤ה טֽוֹבַת־שֶׂ֨כֶל֙ וִ֣יפַת תֹּ֔אַר וְהָאִ֥ישׁ קָשֶׁ֛ה וְרַ֥ע מַעֲלָלִ֖ים וְה֥וּא כָלֶבוֹ
Biblia Hebraica Stuttgartensia: with Werkgroep Informatica, Vrije Universiteit Morphology; Bible. O.T. Hebrew. Werkgroep Informatica, Vrije Universiteit. (1 Sa 25:3). (2006). Logos Bible Software.
The Hebrew is read right to left. A very literal translation:
And [וְ] the woman [הָאִשָּׁ֤ה]
excellent in prudence, good sense (sekel Strong's H7922); see Proverbs 3:4; Proverbs 12:8; Proverbs 16:22; Proverbs 19:11
beautiful of form (to’ar Strong's H8389); see Genesis 29:17 of Rachel and Esther 2:7 of Esther
But [וְ] the man [הָאִ֥ישׁ]
hard, rude (qashe Strong's H7186); used of Saul in 1 Samuel 20:10
ill behaved (ma`alal Strong's H4611) or “of evil deeds, practices”
And he [וְה֥וּא] [was]
a Calebite (see Joshua 14:6, 14), of the area’s most prominent clan, but also to his character as “rough, stubborn, thoughtless” (Tsumura); see also Caleb
The Holy Spirit could not have chosen two more opposite and contrasting characters for this account of David’s God directed encounter with a provocative fool and a courageous but beautiful, sensible woman.
[b.] David sends messengers to Nabal to request food (25:4-8)
4 David heard in the wilderness that Nabal was shearing his sheep. 5 So 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. 6 And thus you shall greet him: ‘Peace be to you, and peace be to your house, and peace be to all that you have. 7 I hear that you have shearers. Now your shepherds have been with us, and we did them no harm, and they missed nothing all the time they were in Carmel. 8 Ask your young men, and they will tell you. Therefore let my young men find favor [see Proverbs 3:4] in your eyes, for we come on a feast day. Please give whatever you have at hand to your servants and to your son David.’ ”
The Holy Bible: English Standard Version (1 Sa 25:4–8). (2016). Crossway Bibles.
The time of sheep shearing (v. 7) was a time of festival (2 Samuel 13:23).
The summary statement in v. 5a “So David sent ten young men”, in this context warriors, is followed by a detailed encounter with Nabal. It is possible Nabal himself was not present but some of his own servants.
The messengers were to “go to Nabal and greet him in my name”. Refer back to v. 3 where the names (character, reputation) of Nabal and Abigail are introduced.
David’s name — his conquests and reputation — were known throughout Israel, so David expected his humble and peaceable request (v. 6) for some provisions from Nabal would be well received.
“Peace be to you, and peace be to your house, and peace be to all that you have.” v. 6
It was not uncommon for bands of warriors to ramble about districts in Israel and exact tribute from settlements and towns as a form of “protection money” (Tsumura). In this case, David’s men kindly provided protection for Nabal’s shepherds and indeed Nabal’s entire settlement.
David’s request to “give whatever you have at hand” was not unreasonable given their kind actions toward Nabal’s shepherds and his livestock. David certainly was not expecting to feed his six hundred men having sent only ten messengers to Nabal.
Contest of “names”
The scene is set for a contest of reputations (names) and actions (emanating from essential inner character).
The narrative utilizes the (Rule of Three) contrasting the characters of Nabal and David, but includes Abigail as a redemptive figure saving not only her entire household but also the emerging Messianic king David. Abigail is presented as a peacemaker extraordinaire.
Abigail is presented as a peacemaker extraordinaire.
Righteousness and justice (“the ways of a king’s rule“) are the foundation of Messiah’s kingship (Psalm 89:14). Here, David is undergoing a test of character in his contest with Nabal, particularly following David’s encounter with Saul at Engedi (1 Samuel 24) where he spares Saul’s life.
But what about the Christian? How should a little Christ react and respond when confronted with a Fool like Nabal?
But that is not the way you learned Christ!— assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness. Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil. Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.
[c.] Nabal responds indignantly refusing David’s request (25:9-11)
Nabal’s response to David’s request through the ten young men is the core test of David’s character.
Did Nabal really not know of the name David? This writer finds it difficult to believe a man of prominence and wealth like Nabal in Israel would be uninformed of David.
9 When David’s young men came, they said all this to Nabal in the name of David, and then they waited. 10 And Nabal answered David’s servants, “Who is David? Who is the son of Jesse? There are many servants these days who are breaking away from their masters. 11 Shall I take my bread and my water and my meat that I have killed for my shearers and give it to men who come from I do not know where?”
The Holy Bible: English Standard Version (1 Sa 25:9–11). (2016). Crossway Bibles.
This writer takes Nabal’s response (“Who is David? Who is the son of Jesse?”) to be deliberate mockery of David and his men. Did the ten young men inform Nabal that David was the son of Jesse? (vv. 9-10). This writer believes Nabal knew this and used it to mock David’s house.
Particularly important is Nabal’s statement, “There are many servants these days who are breaking away from their masters.” This cuts David to the bone. He indeed was still the servant of Saul but also the anointed king of Israel by Samuel’s hand (1 Samuel 16:13). David had no choice but to flee for his life from Saul and this flight lasted ten long years.
Nabal’s final statement in v. 11 is ultimate contempt and disrespect for David and his men. Nabal was a very rich man and undoubtedly had provisions in excess to fulfill David’s request. Nabal’s parting shot, “Shall I take my [resources] and give it to men who come from I do not know where?”
This is not simply personal disrespect for some strange band of warriors requesting provisions. It is a lack of gratitude for the selfless benefits given Nabal’s shepherds and flocks. It is also a direct rejection with contempt of David and his rising kingship (see also 2 Samuel 20:1 for an example).
[d.] David gets ready to fight to avenge Nabal’s boorishness (25:12-13)
12 So David’s young men turned away and came back and told him all this. 13 And David said to his men, “Every man strap on his sword!” And every man of them strapped on his sword. David also strapped on his sword. And about four hundred men went up after David, while two hundred remained with the baggage.
The Holy Bible: English Standard Version (1 Sa 25:12–13). (2016). Crossway Bibles.
David’s response was immediate and firm. David’s intention is to utterly destroy Nabal and his household in retribution for Nabal’s rejection of his request, his kingship, and his household.
At this point, the narrative shifts to Abigail — the redeemer figure — and how she learned of the imminent threat to her household because of Nabal’s belligerent foolishness.
[e.] Abigail is informed of Nabal’s foolishness (25:14-17)
14 But one of the young men told Abigail, Nabal’s wife, “Behold, David sent messengers out of the wilderness to greet our master, and he railed at them. 15 Yet the men were very good to us, and we suffered no harm, and we did not miss anything when we were in the fields, as long as we went with them. 16 They were a wall to us both by night and by day, all the while we were with them keeping the sheep. 17 Now therefore know this and consider what you should do, for harm is determined against our master and against all his house, and he is such a worthless man that one cannot speak to him.”
The Holy Bible: English Standard Version (1 Sa 25:14–17). (2016). Crossway Bibles.
The young man is one of Nabal’s shepherds — an eyewitness. He informs Abigail of the kind and selfless actions of David and his men toward the shepherds and Nabal’s livestock (vv. 15-16).
David expected to receive the same kindness from Nabal, but instead Nabal “flew at them” (a scream or shriek like an attacking bird of prey, BDB s.v. עִיט) in an enraged fury.
This writer wonders if Nabal already knew of the kind actions of David and his men yet chose to refuse them when asked for provisions?
The young man appeals to Abigail for a response to her husband’s foolish act because David is intent on revenge.
Nabal is described as a “worthless man” (Heb. בֶּן־בְּלִיַּ֔עַל or “son of Beliyya`al”; see 1 Samuel 1:16; 2:12; 10:27; see also Belial).
[f.] Abigail acts quickly to fulfill David’s request (25:18-19)
18 Then Abigail made haste and took two hundred loaves and two skins of wine and five sheep already prepared and five seahs of parched grain and a hundred clusters of raisins and two hundred cakes of figs, and laid them on donkeys. 19 And she said to her young men, “Go on before me; behold, I come after you.” But she did not tell her husband Nabal.
The Holy Bible: English Standard Version (1 Sa 25:18–19). (2016). Crossway Bibles.
Abigail’s actions in response to the young man’s report is incredible. This is perhaps the Proverbs 31 woman (Proverbs 31:10-31) in action to deliver her household from the wrath of king David!
Abigail knew from the young man’s report that her husband could not be reasoned with to change his mind about David and his men.
Abigail’s gift is generous and certainly goes well beyond the original request made by David. Her gift, spread among 600 men, represents a generous field ration for the band of men.
[g.] Abigail meets David with her gift of appeasement (25:20-23)
The first meeting of Abigail and David is the highlight of the narrative. I believe David was taken aback at the bravery of Abigail (“… and she met them”) in the face of certain destruction by an army of 400 men.
At the moment David and Abigail meet, the author looks back to David’s complaint and his oath to destroy Nabal’s house.
David’s complaint: “he has returned me evil for good”. (see Proverbs 17:13)
Would Abigail’s manner and gift assuage David’s anger?
20 And as she rode on the donkey and came down under cover of the mountain, behold, David and his men came down toward her, and she met them. 21 Now David had said, “Surely in vain have I guarded all that this fellow has in the wilderness, so that nothing was missed of all that belonged to him, and he has returned me evil for good. 22 God do so to the enemies of David and more also, if by morning I leave so much as one male of all who belong to him.”
The Holy Bible: English Standard Version (1 Sa 25:20–22). (2016). Crossway Bibles.
[h.] Abigail’s appeal to David to stay his hand (25:24-31)
Abigail’s brave appeal to David is formidable in its confession of guilt (v. 24) and trespass (v. 28), gentleness, humility, persuasiveness, and prophetic content (vv. 28-30).
Abigail’s speech is a confirmation to David of the Lord’s hand on his life and rising kingdom in Israel. Her argument that “the LORD has restrained you from bloodguilt and from saving with your own hand” awakens David to the rashness of his oath to destroy Nabal and how such an act of unrighteousness and vengeance ran counter to the Lord’s purpose in his life as the anointed king.
In short, Abigail was the antithesis of the vile, boorish Nabal. Her insight and skill in appeasement, confession, negotiation, and understanding of the Lord’s hand on David to establish his kingdom — is remarkable.
24 She fell at his feet and said, “On me alone, my lord, be the guilt. Please let your servant speak in your ears, and hear the words of your servant. 25 Let not my lord regard this worthless fellow, Nabal, for as his name is, so is he. Nabal is his name, and folly is with him. But I your servant did not see the young men of my lord, whom you sent. 26 Now then, my lord, as the LORD lives, and as your soul lives, because the LORD has restrained you from bloodguilt and from saving with your own hand, now then let your enemies and those who seek to do evil to my lord be as Nabal. 27 And now let this present that your servant has brought to my lord be given to the young men who follow my lord. 28 Please forgive the trespass of your servant. For the LORD will certainly make my lord a sure house, because my lord is fighting the battles of the LORD, and evil shall not be found in you so long as you live. 29 If men rise up to pursue you and to seek your life, the life of my lord shall be bound in the bundle of the living in the care of the LORD your God. And the lives of your enemies he shall sling out as from the hollow of a sling. 30 And when the LORD has done to my lord according to all the good that he has spoken concerning you and has appointed you prince over Israel, 31 my lord shall have no cause of grief or pangs of conscience for having shed blood without cause or for my lord working salvation himself. And when the LORD has dealt well with my lord, then remember your servant.”
The Holy Bible: English Standard Version (1 Sa 25:24–31). (2016). Crossway Bibles.
The interpretation of v. 29 is interesting. Abigail’s premise is that men will certainly arise to harm David (for example, Saul!), but his life is kept, literally, “in the bundle or bag of life” in the Lord’s care — possibly alluding to a quantity of stones in a shepherd’s bag ready for use against his enemies. “And the lives of your enemies he shall sling out as from the hollow of a sling.“, v. 29b (Tsumura).
The idea is that David’s life is kept securely by the Lord. His enemies will be defeated in the same manner as David dispatched Goliath. Abigail’s insight is prophetic.
[i.] David responds to Abigail’s intervention (25:32-35)
32 And David said to Abigail, “Blessed be the LORD, the God of Israel, who sent you this day to meet me! 33 Blessed be your discretion (See Heb. taam Strong's H2940), and blessed be you, who have kept me this day from bloodguilt and from working salvation with my own hand! 34 For as surely as the LORD, the God of Israel, lives, who has restrained me from hurting you, unless you had hurried and come to meet me, truly by morning there had not been left to Nabal so much as one male.” 35 Then David received from her hand what she had brought him. And he said to her, “Go up in peace to your house. See, I have obeyed your voice, and I have granted your petition.”
The Holy Bible: English Standard Version (1 Sa 25:32–35). (2016). Crossway Bibles.
David’s response does not require much commentary.
David acknowledges
The Lord’s hand in sending Abigail to meet him and his men
Abigail’s amazing insight and discretion in her response to Nabal’s act
Abigail kept him from shedding innocent blood and taking vengeance himself, not leaving it to the Lord
Abigail was a true redeemer of Nabal and his household
David took her gift and sent her in peace, obeying the requests in her appeal.
These are the actions of a righteous and just king. David’s eyes opened to his own nebalah (foolishness, v. 25).
[j.] Nabal dies after learning of Abigail’s intervention (25:36-39a)
36 And Abigail came to Nabal, and behold, he was holding a feast in his house, like the feast of a king. And Nabal’s heart was merry within him, for he was very drunk. So she told him nothing at all until the morning light. 37 In the morning, when the wine had gone out of Nabal, his wife told him these things, and his heart died within him, and he became as a stone. 38 And about ten days later the LORD struck Nabal, and he died. 39 When David heard that Nabal was dead, he said, “Blessed be the LORD who has avenged the insult (reproach, cherpa see Strong's H2781) I received at the hand of Nabal, and has kept back his servant from wrongdoing. The LORD has returned the evil of Nabal on his own head.”
The Holy Bible: English Standard Version (1 Sa 25:36–38). (2016). Crossway Bibles.
The Lord intervened for David in his conflict with Nabal when David released vengeance to Him.
The Lord brought justice in the matter with Nabal — “…the LORD struck Nabal” (v. 38) (see Eye for an eye).
It is important to understand that Nabal’s wrong was much more than dissing David (“bring reproach”, see Strong's H2781; note that Goliath brought reproach on Israel, 1 Samuel 17:26) in David’s request for provisions. Both in words and actions, Nabal brought dishonor to David and his house and rejected the rightful reign of David in his rising kingdom. It was tantamount to rejection of the Lord Himself.
[k.] David takes Abigail as his wife (25:39b-44)
39b Then David sent and spoke to Abigail, to take her as his wife. 40 When the servants of David came to Abigail at Carmel, they said to her, “David has sent us to you to take you to him as his wife.” 41 And she rose and bowed with her face to the ground and said, “Behold, your handmaid is a servant to wash the feet of the servants of my lord.” 42 And Abigail hurried and rose and mounted a donkey, and her five young women attended her. She followed the messengers of David and became his wife.
43 David also took Ahinoam of Jezreel, and both of them became his wives. 44 Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was of Gallim.
The Holy Bible: English Standard Version (1 Sa 25:39–44). (2016). Crossway Bibles.
In David’s act of taking Abigail as his wife, what was David’s motivation? (vv. 39b-42) David acted kindly toward Abigail. There was no wrongdoing in this act. David also acted politically in some measure because of the relationship he established with this region.
David also took Ahinoam of Jezreel as his wife (v. 43). From 2 Samuel 3:2 she was the mother of Amnon. See Jezreel (Joshua 15:55, 56). See also 1 Samuel 14:50 where an “Ahinoam” was Saul’s wife and may possibly be the same person as Ahinoam of v. 43.
Saul also acted to give Michal to Palti the son of Laish (v. 44). Saul’s motivation for this action was to weaken David politically.
Appendix
NOTES
Underlined Scripture passages are links to full text at bible.com (YouVersion, ESV).
DEFINITIONS
BDAG - A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed.
ca. or circa, “about”
et al. - “and others”
Gk. or “Greek”
Heb. - Hebrew
lit. - literally
n. - noun
Strong’s - Strong’s Concordance, URL https://strongsconcordance.org [link]
Tsumura - Tsumura, D. (2007). The First Book of Samuel. Wm. B. Eerdmans Publishing Co.
vb. - verb
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