So David's men turned around and went back, and they relayed to him all these words. Sermons
1 Samuel 25:10. (CARMEL.) There are many servants nowadays that break away every man from his master. What Nabal said was probably the fact. Many servants did in that unsettled time break away from their masters, preferring independence with its risk and privation to servitude with its protection and provision. But the imputation which he intended to cast upon them was either wholly unjust, as in the case of David, or partially so, as in the case of many others. He omitted to state that their conduct toward their masters was due to the conduct of their masters toward them. People are never so ready to see and condemn the faults of the class to which they belong as those of the opposite class. Concerning masters and servants, consider - I. THE NATURE OF THE RELATION. It has been aptly illustrated in the following language: - "A party of friends, setting out together upon a journey, soon find it to be the best for all sides that while they are upon the road one of the company should wait upon the rest, another ride forward to seek out lodging and entertainment, a third to carry the portmanteau, a fourth take charge of the horses, a fifth bear the purse, conduct, and direct the route; not forgetting, however, that as they were equal and independent when they set out, so they are all to return to a level again at the journey's end" (Paley, 'Mor. Philippians,' book 3.). The relation is confined to life's journey alone. 1. It is, in some form or other, necessary and mutually beneficial. The benefit received is really greater on the part of masters than servants. 2. It must of necessity vary with the circumstances of those among whom it exists. Hence the Mosaic law tolerated and regulated a species of slavery (though no Hebrew could become other than a "hired servant" for a specified lime); but "no other ancient religion was ever so emphatically opposed to it, or at least to all inhumanity connected with it, or made such sure preparations for its abolition" (Ewald, 'Antiquities'). 3. It always involves mutual obligations. These "nowadays" are often neglected. The tie between master and servant (mistress and maid, employer and employed) is not what it once was. There is less dependence on the one hand, and less authority on the other. Each complains of the other: "servants are careless and too independent;" "masters are too exacting and selfish." And the relation can only be what it ought to be by their common submission to "the law of Christ" (Galatians 6:2). II. THE DUTY OF SERVANTS (Ephesians 6:5-8; Colossians 3:22-25; 1 Timothy 6:1, 2 Titus 2:9, 10; 1 Peter 2:18). 1. Obedience - lowly, respectful, cheerful; always in subordination to the supreme will of God. This is the first duty of a servant. 2. Diligence in performing the work given them to do, with attention and earnestness, and in the best possible manner, "And be content with your wages" (Luke 3:14). 3. Faithfulness to the trust committed to them, seeking their masters' interests as their own; honesty, thorough sincerity, "as the servants of Christ, doing the will of God from the heart." III. THE DUTY OF MASTERS (Ephesians 6:9; Colossians 4:1). 1. Equity; giving to them "that which is just and equal," and imposing upon them no unnecessary burdens (Malachi 3:5; James 5:4). 2. Consideration, respect, courtesy, kindness, seeking their physical, moral, and. spiritual welfare. "Thou shalt not rule over thy servant with rigour" (Leviticus 25:43). And a mere money payment is not all that a fellow creature is entitled to expect, or an adequate compensation for his services. 3. Consistency; acting in accordance with their position, reproving wrong doing, setting a good example, exercising their authority and influence as a trust committed to them by God and in obedience to his will. Those who expect to receive honour must seek to make themselves worthy of it. Let both learn - 1. To be less observant of the faults of others than of their own. 2. To be more concerned about fulfilling their duties than insisting on their rights. 3. To look for their chief reward in the approbation of God. - D.
Shall I then take my bread, and my water. 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.) I. THE CAUSES OF THIS FALSE SOCIAL STATE. 1. False basis on which medial superiority was held to rest. Throughout Nabal's 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 David's 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 David's 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 Nabal's. In point of fact, David had a right to a share of Nabal's profits. The harvest was in part David's 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 Church's 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 carpenter's 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 Church's 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.) People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Account, Arrived, David, David's, Declare, Reported, Retraced, Sayings, Turn, TurningOutline 1. Samuel dies2. David in Paran sends to Nabal 10. Provoked by Nabal's rudeness, he minds to destroy him 14. Abigail understanding thereof 18. takes a present 23. and by her wisdom 32. pacifies David 36. Nabal hearing thereof, dies 39. David takes Abigail and Ahinoam to be his wives 44. Michal is given to Phalti Dictionary of Bible Themes 1 Samuel 25:2-35Library 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 Lying Jeremiah, a Lesson for the Disappointed. How the Meek and the Passionate are to be Admonished. Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament Letters of St. Bernard The Exile Continued. Barzillai The Section Chap. I. -iii. The Promise in 2 Samuel, Chap. vii. Samuel Links 1 Samuel 25:12 NIV1 Samuel 25:12 NLT 1 Samuel 25:12 ESV 1 Samuel 25:12 NASB 1 Samuel 25:12 KJV 1 Samuel 25:12 Bible Apps 1 Samuel 25:12 Parallel 1 Samuel 25:12 Biblia Paralela 1 Samuel 25:12 Chinese Bible 1 Samuel 25:12 French Bible 1 Samuel 25:12 German Bible 1 Samuel 25:12 Commentaries Bible Hub |
    |