Seventh-day Adventist Bible Commentary1 Samuel 25

Samuel died. On the relation between the ages of Samuel, Saul, and David, see p. 132. Samuel made a notable contribution when he organized schools for the youth, so that Israel could be trained in the great principles of salvation. God’s original plan was that the Levites should be scattered throughout the whole land, teaching the people concerning the things of God. But being largely unemployed, the members of this tribe were forced to find a livelihood in other kinds of work, with the result that the people were fast becoming little better than the heathen about them. As a result the schools of the prophets were instituted. In his house. The word “house” need not be understood as referring to Samuel’s residence, but is here probably used of a burial chamber. If Samuel had been buried literally “in his house,” there would be perpetual defilement (Num. 19:11–22). The traditional burial place of Samuel is a cave over which has been built a Moslem mosque in Nebī Samwîl, a town about 5 mi. northwest of Jerusalem, but the identification is not certain. Wilderness of Paran. A desert extending from southern Judah south toward Sinai (see Num. 10:12). Paran is in one instance equated with Seir (Deut. 33:2), and Seir was the home of Esau in the Negeb below Hebron (see Gen. 32:3 etc.). The Wilderness of Paran is thought to include the Wilderness of Zin lying between Kadeshbarnea and the great Arabah or plain between the Dead Sea and the Gulf of Aqabah. Since the tribes inhabiting this region were predatory in nature, David would find a very cold reception as he fled to Paran, and doubtless recognized his mistake. This reception, together with the knowledge that Saul’s enmity would be more bitter after the death of Samuel, made David sense the need of definite help from on high. In his great anxiety he composed the 120th and 121st psalms (see PP 664).

Ellen G. White

Carmel. A town a little more than a mile north of Maon, on the crest of the mountains. All the water east of this place flows into the Dead Sea; all the water west flows into the Mediterranean. The Wilderness of Maon, a sparsely settled district full of dry wadies, lies to the east and south of Carmel. During their stay in the wilderness of Ziph and Maon (ch. 23:24–26), before the removal to En-gedi (ch. 23:29), David and his men had become acquainted with the shepherds of Nabal, and had left a most favorable impression. Living close to the desert, Nabal was constantly exposed to marauding bands. The town is now known as Kermel.

Nabal. Literally, “foolish,” “senseless.” The probable meaning of his wife’s name, Abigail, is “my father is joy,” or “father of rejoicing.”

Thy son David. David assumes this title out of respect to one his elder. Modern travelers in this district note that the present-day manners and customs are almost identical with those of David’s day. Though an outlaw himself, so far as Saul was concerned, David had been the protector of his people from the predatory attacks from the desert. He had preserved the flocks of Nabal at no expense to their owner. Sheep owners would normally be happy to

reward those helping them against loss. David’s request for supplies was legitimate and in harmony with the customs of his time.

Who is David? Such insulting remarks would scarcely have been made if David had abode still at Maon. The reference to the servants breaking away may be either to David’s breach with Saul or to these young men whom Nabal curtly dismissed with the insinuation that he could not tell whether they were David’s men or not (see v. 11).

Ellen G. White

David also. David made a serious blunder in his hasty decision to seek personal revenge. He had yet to learn the lesson of patience. This valuable trait was later acquired. Observe the contrast between his attitude here and later, when Absalom tried to usurp the kingdom. In David’s flight from Jerusalem, Shimei, of the house of Saul, threw stones at him and cursed him. When one of his men wanted to kill the offender, David said, “Let him alone, and let him curse. … It may be that … the Lord will requite me good for his cursing this day” (2 Sam 16:11, 12).

Told Abigail. What turn of events attached a woman of such a disposition to such a rash, impetuous man as Nabal is not known, but often two people of diametrically opposite natures are brought together in the most intimate relationships of husband and wife. This was probably not the first time that Abigail had been called upon to act as peacemaker between her husband and his associates. Little did Abigail realize in her daily ministrations to Nabal that she was developing a clearness of spiritual perception and a strengthening of her womanly intuition that would one day enable her to keep David from a serious error (vs. 18–28).

Son of Belial. Literally, “son of worthlessness,” or “son of wickedness.” Belial does not appear to be a proper name at this time, though it later came to be regarded as such (see 2 Cor 6:15).

Five measures. Literally, “five seahs.” A seah is 6.66 dry qt. (7.33 liters); 5 seahs would total about a bushel (36.65 liters). Clusters. Probably “lumps” (see margin). The ancient custom was to press dried grapes into cakes.

Ellen G. White

Upon me, my lord. A gracious gesture, and one that had probably become habitual with her. No doubt oft, unbeknown to Nabal, she had turned his folly into a new lease on life in the hope that he might see the beauty of an entirely different concept of life. This noble woman represented herself as the one on whom the folly rested and therefore the one to receive the punishment.

As his name. See on v. 3. Saw not the young men. Nabal, as head of the home and representative of the family in all the business arrangements, had not included his wife in his thought. By taking her into his confidence, endless troubles might have been avoided, but now she was the one to pick up the broken threads and accept all the blame for untoward incidents.

Hath withholden thee. Abigail gave credit, not to her own ingenuity, but to Jehovah for having turned David from his hasty purposes. Such words as she uttered could come only from one who had a deeply religious turn of mind.

Blessing. Abigail gave this name to her gift, implying that she was directing attention away from herself as the donor to God, who was supplying these bounties in answer to the petitions of David.

Forgive the trespass. See v. 24. Abigail was basing her request on two important considerations:

(1) David was fighting the battles of the Lord. Her reference to this fact was an implied rebuke that David was not now on an errand of the Lord, but on a mission entirely of his own choosing. In his battle against the Philistines at Keilah, David had made careful inquiry as to the will of God in the matter (ch. 23:2). No such consultation had taken place in the present instance. David did not have the approval of Heaven for his present undertaking. (2) David would be incurring guilt, from which his life had been reasonably free up till the present. The expression, “evil hath not been found in thee,” is an observation from a human point of view. David had made serious mistakes (see ch. 21:1, 2, 12, 13). But Abigail is obviously evaluating David’s character from the point of view of his competency for his future position as king of Israel. His defections up to this point had not as yet disqualified him for holding this high office. But had he carried out his purposes against Nabal, the incident would have raised serious queries in the minds of the people as to David’s fitness for being their future king. If he was to continue his policy of exterminating those of the citizens of his realm who dared oppose his will, his administration would be quite undesirable.

Yet a man. The Hebrew appears to be general, “should a man.” Abigail was obviously thinking about Saul, but her language was diplomatic. Bundle of life. Heb. ṣeror hachchayyim. Literally, “bundle of the living.” The figure is borrowed from the custom of tying up valuables in a bundle so that the owner may carry them about his person. The Hebrew words are used on Jewish gravestones today, with reference, according to Jewish authorities, to the future life.

Grief. Heb. puqah, literally, “stumbling.” The word is used figuratively for qualms of conscience. Abigail pleaded with David to conduct himself in such a way that, when he became king, he would thank God for sending a steadying power in his moments of despair and self-pity over ingratitudes heaped upon him. After all, she had been obliged to put up with this independent, grudging, and jealous churl much longer than David.

Blessed be thy advice. It requires humility of heart to receive rebuke kindly. David made no effort to justify his actions. His heart overflowed with gratitude to the one who had saved him from a rash and murderous deed.

I have hearkened. The ready acceptance of rebuke is to be commended. David had accustomed himself to witnessing the mysterious workings of Providence, and he saw the divine handiwork in the happenings before him. He thanked God for starting the train of events that culminated in Abigail’s meeting him at precisely the right place and moment, and for the encouragement of such a spiritual-minded soul as Abigail.

His heart died. That is, he sank into a condition of insensibility. Became as a stone. He became paralyzed.

The Lord smote Nabal. The Scriptures frequently present God as doing that which He does not prevent. Nabal had had his opportunity. The presence of a godly wife had had no effective influence upon him. He forfeited his right to the further protection of God over his life.

Ellen G. White

Became his wife. David was already married (ch. 18:27). Polygamy was the custom of the day, and David’s act would not be regarded as reprehensible by the people of his time. God tolerated the custom in this period as He had earlier (see on Deut. 14:26), winking at the times of ignorance (see Acts 17:30). Nevertheless polygamy

brought in its wake much sorrow and misery, from which the people would have been spared if they had been willing to accept the original pattern that God had given in Eden (Gen. 2:24; cf. Matt. 19:5).