Now there was a man in Maon whose business was in Carmel. He was a very wealthy man with a thousand goats and three thousand sheep, which he was shearing in Carmel. Now there was a man in MaonThe phrase introduces us to a specific individual residing in Maon, a town in the hill country of Judah. The Hebrew root for "Maon" (מָעוֹן) means "dwelling" or "habitation," suggesting a place of settlement and stability. Historically, Maon was a small but significant town, often associated with pastoral activities due to its location in the fertile Judean hills. This setting provides a backdrop of rural life and agricultural prosperity, which is central to the narrative. whose business was in Carmel
Carmel, in this context, refers to a region known for its lush pastures and agricultural productivity. The Hebrew word "Carmel" (כַּרְמֶל) means "garden" or "orchard," indicating a place of abundance and fertility. This highlights the man's involvement in agricultural enterprises, emphasizing the economic activities that were vital to the region's prosperity. The mention of "business" underscores the man's engagement in trade and commerce, reflecting the economic dynamics of ancient Israelite society. The man was very wealthy
The description of the man as "very wealthy" (כָּבֵד מְאֹד) in Hebrew conveys not just material wealth but also a sense of honor and influence. Wealth in the ancient Near Eastern context was often measured by livestock, land, and servants, indicating a person's social status and power. This wealth is a key element in the narrative, setting the stage for the interactions that follow and highlighting the societal structures of the time. owning a thousand goats and three thousand sheep
The specific mention of "a thousand goats and three thousand sheep" serves to quantify the man's wealth, as livestock was a primary measure of wealth and economic stability in ancient Israel. Goats and sheep were essential for their milk, meat, wool, and hides, making them valuable assets. The large numbers indicate not only prosperity but also the logistical capabilities required to manage such a vast herd, reflecting the man's organizational skills and the labor force at his disposal. which he was shearing in Carmel
Shearing sheep was a significant event in the agricultural calendar, marking a time of harvest and celebration. The act of shearing in Carmel suggests a period of economic activity and social gathering, as shearing was often accompanied by feasting and community interaction. This context sets the stage for the unfolding narrative, where social customs and economic practices intersect with personal relationships and divine providence. Persons / Places / Events 1. MaonA town in the hill country of Judah, known for its pastoral lands. It is the home of the wealthy man mentioned in this verse. 2. CarmelA region known for its fertile lands and agricultural productivity. It is here that the wealthy man conducts his business and shears his sheep. 3. The Wealthy ManAlthough not named in this verse, he is later identified as Nabal. He is described as very wealthy, owning a significant number of livestock, which indicates his high social and economic status. 4. Sheep ShearingAn event that was not only a time of labor but also a festive occasion in ancient Israel. It was a time of celebration and hospitality. Teaching Points The Illusion of Security in WealthWealth can create a false sense of security and self-sufficiency. Nabal's wealth is substantial, yet it does not protect him from the consequences of his actions or his character flaws. The Importance of Character Over WealthWhile Nabal is wealthy, his character is later revealed to be lacking. This serves as a reminder that true value lies in one's character and relationship with God, not in material possessions. Hospitality and GenerosityThe cultural context of sheep shearing as a time of hospitality challenges us to consider how we use our resources to bless others and honor God. The Role of Women in Biblical NarrativesAbigail's later actions in this chapter highlight the significant impact women can have in biblical accounts, often acting with wisdom and courage. Bible Study Questions 1. How does the description of Nabal's wealth in 1 Samuel 25:2 challenge or affirm your understanding of security and success? 2. In what ways can the account of Nabal and his wealth be related to the parable of the rich fool in Luke 12:16-21? 3. How does the cultural practice of sheep shearing as a time of hospitality inform our understanding of generosity and community today? 4. Reflect on a time when you witnessed or experienced the impact of character over material wealth. How did it shape your perspective? 5. Considering the role of Abigail in this chapter, how can we encourage and recognize the contributions of women in our faith communities? Connections to Other Scriptures Proverbs 18:11This verse speaks about the wealth of the rich being their fortified city, which connects to Nabal's reliance on his wealth for security and status. Luke 12:16-21The parable of the rich fool parallels Nabal's account, highlighting the folly of placing trust in material wealth rather than in God. 1 Samuel 25:3The introduction of Abigail, Nabal's wife, who is described as intelligent and beautiful, contrasting with Nabal's character. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Business, Carmel, Cutting, Flock, Goats, Maon, Ma'on, Possessions, Property, Rich, Shearing, Sheep, Thousand, Wealthy, WoolDictionary of Bible Themes 1 Samuel 25:2 4651 goat
4684 sheep
7785 shepherd, occupation 1 Samuel 25:2-3 8744 faithlessness, as disobedience
8812 riches, ungodly use 1 Samuel 25:2-11 5965 temperament 1 Samuel 25:2-35 5745 women 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 25:2 NIV1 Samuel 25:2 NLT1 Samuel 25:2 ESV1 Samuel 25:2 NASB1 Samuel 25:2 KJV
1 Samuel 25:2 Commentaries
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