So David sent ten young men and instructed them, "Go up to Nabal at Carmel. Greet him in my name So David sentThis phrase indicates a deliberate action by David, who is acting as a leader and a king-in-waiting. The Hebrew root for "sent" is שָׁלַח (shalach), which often implies sending with authority or purpose. David's decision to send messengers reflects his strategic and diplomatic approach, seeking to establish peaceful relations and secure provisions for his men. Historically, this action is set during a time when David was on the run from King Saul, highlighting his need for resources and alliances. ten young men
The number "ten" in the Bible often symbolizes completeness or a legal assembly. By sending ten young men, David ensures that his message is delivered with sufficient representation and respect. The term "young men" (נַעַר, na'ar) suggests individuals who are likely strong and capable, yet still under David's authority. This choice underscores David's wisdom in selecting emissaries who can effectively communicate his intentions. and said to them
This phrase emphasizes David's role as a communicator and leader. The Hebrew verb אָמַר (amar) is used here, which means "to say" or "to speak." It indicates that David is giving clear instructions, demonstrating his leadership qualities and his ability to direct his followers with precision and clarity. Go up to Nabal
The directive "Go up" (עָלָה, alah) implies movement towards a higher place, both geographically and socially. Carmel, where Nabal resides, is a region known for its fertility and prosperity. Nabal, whose name means "fool" in Hebrew, is a wealthy but churlish man. This encounter sets the stage for a significant narrative about wisdom, folly, and divine justice. at Carmel
Carmel is a location of historical and agricultural significance. It is a fertile area, often associated with abundance and beauty. In the context of 1 Samuel 25, Carmel represents a place of potential blessing and provision. The mention of Carmel situates the narrative in a real and tangible setting, reminding readers of the historical reality of the events. Greet him in my name
The act of greeting (שָׁאַל, sha'al) in David's name signifies a formal and respectful approach. In ancient Near Eastern culture, a name carried the weight of one's reputation and authority. By instructing his men to greet Nabal in his name, David is extending a gesture of peace and goodwill, seeking to establish a relationship based on mutual respect. This reflects David's character as a man of honor and integrity, even in the face of potential hostility. Persons / Places / Events 1. DavidThe future king of Israel, anointed by Samuel, who is currently leading a group of men while on the run from King Saul. In this passage, David is seeking provisions for his men. 2. NabalA wealthy but foolish man living in Carmel. His name means "fool" in Hebrew, and he is known for his harsh and surly behavior. 3. CarmelA town in the territory of Judah, not to be confused with Mount Carmel. It is the location where Nabal resides and where David sends his men. 4. David's Young MenA group of ten young men sent by David to deliver a message to Nabal, seeking his favor and provisions. 5. EventDavid's request for provisions from Nabal during the time of sheep shearing, a period of festivity and abundance. Teaching Points Respectful CommunicationDavid instructs his men to greet Nabal in his name, showing the importance of respectful and humble communication, even when making requests. Seeking PeaceDavid's approach to Nabal is peaceful and diplomatic, reflecting a Christ-like attitude of seeking peace and goodwill. Understanding AuthorityDavid's use of his name in the greeting signifies the authority and respect he carries, reminding us of the power of acting under the authority of Christ. Wisdom in RequestsThe passage encourages believers to be wise and discerning in how they make requests, considering the character and disposition of the person they are addressing. Trusting God's ProvisionDespite Nabal's response, David's initial faith in God's provision is evident, teaching us to trust God to meet our needs through various means. Bible Study Questions 1. How does David's approach to Nabal reflect the principles of respectful communication found in other parts of Scripture? 2. In what ways can we apply David's example of seeking peace in our own interactions with others, especially those who may be difficult? 3. How does understanding the authority we have in Christ influence the way we approach others with requests or needs? 4. What can we learn from David's initial trust in God's provision, and how can we apply this trust in our daily lives? 5. How does the account of David and Nabal connect with Jesus' teachings on peace and humility, and how can we embody these teachings today? Connections to Other Scriptures 1 Samuel 16Provides background on David's anointing and his rise to prominence, setting the stage for his leadership and interactions with others. Proverbs 18:23Highlights the contrast between the rich and the poor in their interactions, relevant to David's humble request to the wealthy Nabal. Luke 10:5-6Jesus instructs His disciples to offer peace when entering a house, similar to David's respectful approach to Nabal. People Abigail, Ahinoam, Caleb, David, Israelites, Jesse, Jezreel, Laish, Maon, Michal, Nabal, Palti, Paltiel, Phalti, Samuel, SaulPlaces Carmel, Gallim, Hebron, Maon, Paran, RamahTopics Carmel, David, Greet, Kind, Nabal, Ten, Visit, WelfareDictionary of Bible Themes 1 Samuel 25:2-11 5965 temperament 1 Samuel 25:2-35 5745 women 1 Samuel 25:4-6 5328 greeting 1 Samuel 25:4-35 5325 gifts 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 25:5 NIV1 Samuel 25:5 NLT1 Samuel 25:5 ESV1 Samuel 25:5 NASB1 Samuel 25:5 KJV
1 Samuel 25:5 Commentaries
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