They were a wall around us, both day and night, the whole time we were herding our sheep near them. They were a wall around usThe phrase "They were a wall around us" metaphorically describes protection and security. In the Hebrew context, a "wall" (חומה, chomah) signifies a barrier or defense against external threats. In ancient times, city walls were crucial for protection against invaders. Here, David and his men provided a protective presence for Nabal's shepherds, ensuring their safety. This imagery reflects God's protective nature over His people, as seen throughout Scripture, where God is often described as a fortress or shield (e.g., Psalm 18:2). both day and night
The phrase "both day and night" emphasizes the constant vigilance and dedication of David's men. In the Hebrew culture, the concept of time was often divided into day and night, representing a complete cycle. This indicates that David's protection was unwavering and continuous, mirroring God's ceaseless watchfulness over His people. The constancy of this protection is reminiscent of God's promise in Psalm 121:3-4, where He neither slumbers nor sleeps. the whole time
"The whole time" underscores the duration and consistency of the protection provided. In the context of shepherding, which required long periods in the fields, this phrase highlights the reliability and faithfulness of David's men. This steadfastness is a reflection of God's enduring faithfulness to His covenant people, as seen in Lamentations 3:22-23, where His mercies are new every morning. we were herding the sheep
The activity of "herding the sheep" is central to the pastoral lifestyle of ancient Israel. Shepherding was a common occupation, and it required guidance, protection, and care for the flock. This imagery is frequently used in Scripture to describe God's relationship with His people, as seen in Psalm 23, where the Lord is depicted as the Shepherd. The shepherd's role is to lead, protect, and provide, mirroring God's role in the lives of believers. near them
The phrase "near them" indicates proximity and relationship. The shepherds were in close association with David's men, benefiting from their protection. This closeness can be seen as a metaphor for the believer's relationship with God, where proximity to Him ensures safety and provision. James 4:8 encourages believers to draw near to God, promising that He will draw near to them, highlighting the importance of closeness in the divine relationship. Persons / Places / Events 1. DavidAnointed future king of Israel, currently a fugitive from King Saul. He and his men provided protection to Nabal's shepherds. 2. NabalA wealthy but foolish man whose name means "fool" in Hebrew. He owned large flocks and herds in Carmel. 3. AbigailNabal's wise and discerning wife who intervenes to prevent David from taking vengeance on Nabal. 4. David's MenLoyal followers of David who acted as protectors for Nabal's shepherds in the wilderness. 5. CarmelA region in Judah where Nabal's flocks were being sheared and where David's men provided protection. Teaching Points Godly Leadership and ProtectionDavid's actions demonstrate the role of a leader as a protector. In our lives, we are called to protect and care for those under our influence, reflecting God's protective nature. Wisdom in Conflict ResolutionAbigail's intervention shows the power of wisdom and discernment in resolving conflicts. We should seek to be peacemakers, using wisdom to prevent unnecessary strife. The Importance of GratitudeNabal's lack of gratitude towards David's protection serves as a warning. We should cultivate a heart of thankfulness, recognizing and appreciating the protection and blessings we receive from others and from God. The Consequences of FoolishnessNabal's foolishness nearly leads to disaster. This reminds us to seek wisdom and avoid the pitfalls of pride and folly. God's Sovereignty in Our LivesDespite human folly, God's plans prevail. Abigail's actions and David's restraint show how God can use individuals to fulfill His purposes. Bible Study Questions 1. How does David's role as a protector in this passage reflect God's character as our protector? Can you think of other biblical examples where God acts as a protector? 2. In what ways can we apply Abigail's example of wisdom and peacemaking in our own conflicts today? Are there specific situations in your life where this could be applied? 3. Reflect on a time when you experienced protection or provision from someone else. How did you respond, and how can you cultivate a heart of gratitude in similar situations? 4. What are some practical steps we can take to avoid the pitfalls of foolishness and pride, as demonstrated by Nabal's actions? 5. How does this passage encourage you to trust in God's sovereignty, even when human actions seem to complicate situations? Can you find other scriptures that reinforce this trust? Connections to Other Scriptures Psalm 23The imagery of shepherding and protection connects to David's own psalm where he describes the Lord as his shepherd, providing safety and guidance. Proverbs 18:10The concept of a "wall" as protection is echoed in the idea of the Lord being a strong tower for the righteous. Matthew 5:9Abigail's peacemaking role aligns with Jesus' teaching on the blessedness of peacemakers. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Feeding, Flock, Herding, Keeping, Round, Sheep, Tending, WallDictionary of Bible Themes 1 Samuel 25:16 5604 walls 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 25:16 NIV1 Samuel 25:16 NLT1 Samuel 25:16 ESV1 Samuel 25:16 NASB1 Samuel 25:16 KJV
1 Samuel 25:16 Commentaries
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