Yet these men were very good to us. When we were in the field, we were not harassed, and nothing of ours went missing the whole time we lived among them. Yet these menThis phrase refers to David's men, who were acting as protectors for Nabal's shepherds in the wilderness. The Hebrew word for "men" here is "אֲנָשִׁים" (anashim), which is a common term for men or people. In the context of ancient Israel, the role of men as protectors and providers was significant, and David's men exemplified this by ensuring the safety of Nabal's shepherds. This highlights the biblical principle of community and mutual support, where individuals look out for one another's welfare. were very good to us
The Hebrew word for "good" is "טוֹב" (tov), which conveys a sense of moral goodness, kindness, and benevolence. This phrase underscores the ethical behavior of David's men, who acted with integrity and kindness. In a broader biblical context, this reflects the character of God, who is described as inherently good and calls His people to emulate His goodness in their interactions with others. They did not mistreat us
The phrase emphasizes the restraint and respect shown by David's men. The Hebrew root "כָּלַם" (kalam) can mean to shame or humiliate, and its negation here indicates that David's men refrained from any form of abuse or disrespect. This aligns with the biblical teaching of treating others with dignity and respect, as seen in the Golden Rule (Matthew 7:12). and nothing was missing
This phrase highlights the honesty and trustworthiness of David's men. The Hebrew word "פָּקַד" (paqad) can mean to miss or lack. The fact that nothing was missing speaks to the integrity of David's men, who did not take advantage of their position. This reflects the biblical value of stewardship and faithfulness, where individuals are called to be trustworthy in their dealings with others. the whole time
This phrase indicates the duration of the protection provided by David's men. The Hebrew word "יָמִים" (yamim) means days, suggesting a continuous and consistent period. This consistency is a testament to the reliability and steadfastness of David's men, mirroring the faithfulness of God, who is constant and unchanging. we were living among them
The phrase suggests a close proximity and interaction between Nabal's shepherds and David's men. The Hebrew word "חָיָה" (chayah) means to live or dwell, indicating a shared space and community. This reflects the biblical theme of living in harmony and peace with others, fostering relationships built on trust and mutual respect. Persons / Places / Events 1. DavidAnointed future king of Israel, living in the wilderness with his men, seeking refuge from King Saul. 2. NabalA wealthy but harsh and foolish man, whose shepherds were protected by David's men. 3. AbigailNabal's wise and discerning wife, who later intervenes to prevent disaster. 4. David's MenLoyal followers of David, providing protection to Nabal's shepherds. 5. Wilderness of ParanThe region where David and his men were staying, and where the events unfold. Teaching Points Integrity in ConductDavid's men exemplified integrity by not mistreating Nabal's shepherds and ensuring nothing was missing. As Christians, we are called to live with integrity, reflecting Christ in our actions. The Role of PeacemakersAbigail's intervention highlights the importance of peacemakers. We should strive to be peacemakers in our communities, seeking to resolve conflicts and promote harmony. God's Provision and ProtectionJust as David's men provided protection, God is our ultimate protector. We can trust in His provision and care in our lives. Wisdom in RelationshipsAbigail's wisdom in dealing with a difficult situation teaches us the value of discernment and wise counsel in our relationships. Testimony to Non-BelieversThe good report of David's men among Nabal's shepherds serves as a reminder of the impact our testimony can have on those who do not know Christ. Bible Study Questions 1. How does the integrity of David's men in 1 Samuel 25:15 challenge us in our daily interactions with others? 2. In what ways can we act as peacemakers in our families, workplaces, or communities, following Abigail's example? 3. How can we rely on God's provision and protection in times of uncertainty, as seen in the relationship between David's men and Nabal's shepherds? 4. What practical steps can we take to seek wisdom and discernment in our relationships, similar to Abigail's approach? 5. How can our conduct and testimony among non-believers reflect the character of Christ, as demonstrated by David's men? Connections to Other Scriptures Psalm 23The theme of protection and provision by a shepherd, similar to how David's men protected Nabal's shepherds. Proverbs 31:10-31Abigail's wisdom and discernment can be compared to the virtuous woman described in Proverbs. Matthew 5:9The Beatitude about peacemakers, reflecting Abigail's role in preventing conflict. Romans 12:18Encouragement to live at peace with everyone, as David's men did with Nabal's shepherds. 1 Peter 2:12Living honorably among non-believers, as David's men did, leading to a good testimony. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Anything, Companied, Conversant, Field, Fields, Harm, Hurt, Insulted, Miss, Missed, Missing, Mistreat, Nothing, Ours, Shame, Suffered, Touched, Wrong, YetDictionary of Bible Themes 1 Samuel 25:15 7785 shepherd, occupation 1 Samuel 25:2-35 5745 women 1 Samuel 25:4-35 5325 gifts 1 Samuel 25:14-17 5964 temper 1 Samuel 25:14-19 4458 grape 1 Samuel 25:14-20 4548 wineskin 1 Samuel 25:14-28 6206 offence 1 Samuel 25:14-31 8458 peacemakers 1 Samuel 25:14-35 5744 wife
5922 prudence 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 25:15 NIV1 Samuel 25:15 NLT1 Samuel 25:15 ESV1 Samuel 25:15 NASB1 Samuel 25:15 KJV
1 Samuel 25:15 Commentaries
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