1 Samuel 25:1–44

25:2 There is an individual whose main residence is in Maon but whose business is located a few miles further north, in Carmel (cf. comment on 15:12). He is “very rich,” owning considerable flocks of sheep and goats. At the start of this episode, “He was shearing his sheep in Carmel,” not necessarily personally but likely supervising his workers.

25:3 The man and his wife are named together. “Nabal” (for a discussion regarding his name, cf. comment on 25:25) and Abigail (not the same person as the Abigal of 2 Sam. 17:25) are a mismatched couple. She is “discerning” (lit., “good of insight”), that is, she can assess a situation and respond appropriately. Moreover, she is “beautiful.”

On the other hand, her husband is “harsh,” a term used to describe Saul (“roughly”; 1 Sam. 20:10). This bad-tempered, morose, and sullen individual is also “badly behaved” (lit., “evil of deeds”). The Calebites were a prominent Judahite clan residing south of Hebron. However, the name Caleb means “dog,” and overtones of snapping and barking are perhaps implied (for prevailing views of dogs, cf. comment on 24:14).

25:4–6 When his scouts tell David that Nabal is shearing his sheep, he sends ten soldiers to extend polite greetings to Nabal and convey threefold good wishes for “peace” (Hb. shalom, referring to total well-being) on him and all associated with him. The number sent probably indicates how many will be needed to transport the gift they will ask for.

25:7–8 An introductory “and now” (not translated by ESV) marks the transition from the introductory greetings. The sheep being sheared represent the success of Nabal’s enterprise, which is in no small measure due to his shepherds’ not being attacked or suffering losses while they tend their flocks in the area of Carmel—where David and his men patrol. Nabal’s own shepherds will vouch for the accuracy of David’s claim (cf. vv. 15–16).

Some interpreters consider David to have been running a protection racket, with his young men as enforcers, and thus they argue that Nabal was within his rights to refuse their demands. However, in eastern terms David is merely asking for reciprocity since his men have ensured that Nabal’s flocks have not been depleted by Philistines or marauding desert tribes. So on “a feast day” (lit., “a good day”) associated with year-end shearing (cf. 2 Sam. 13:23–28), David respectfully asks that Nabal acknowledge their contribution to his prosperity.

25:9 The young men carry out their mission as instructed, “And then they waited.” This is a gesture of contempt on Nabal’s part, playing down the significance of their mission while seeking to boost his own importance.

25:10 Eventually Nabal refuses in an insulting and boorish manner. In sarcastic language reminiscent of Saul (20:27) he asks, “Who is David? Who is the son of Jesse?”—questions equivalent to “Who does he think he is?” Nabal knows full well that David has been a notable commander in Saul’s army, but he prefers to classify him and his men as mere runaway slaves living on the margins of human society.

25:11 Nabal’s rhetorical question strongly asserts that he has no intention of giving any provisions to men of such dubious origins. This is motivated not by fear of reprisals from Saul but by sheer meanness (note the repetition of “my” and “I”). Given the bad relations between Nabal and his workers (v. 17), a concern for their needs is probably just a convenient pretext.

25:12–13 David’s men return and report Nabal’s rebuff verbatim. David is enraged, and there can be no doubt that he is intent on bloodshed (cf. v. 22). Three times the expression “strap on his sword” is repeated, and he takes four hundred men with him to wreak vengeance while leaving the other third to protect the base camp.

25:14–17 Meanwhile, in God’s providence, events are being shaped to prevent David from blundering. One of Nabal’s shepherds tells Abigail of the tirade with which her husband has responded to David’s overture. The way he mentions David demonstrates how well known David is in the area. Even though David’s messengers had politely “greeted” (lit., “blessed”; 13:10; cf. 25:27) Nabal, “he railed at them” like the shriek of a bird of prey zooming in on its target (“pounce” in 15:19).

The servant also confirms that David’s men have treated them well while they have worked “in the fields,” that is, in the open countryside. “Wall” is figurative language for a source of protection from both predatory animals and desert raiders (cf. Job 1:15, 17)—an expansion on David’s initial claim.

The servant does not presume to tell Abigail what to do, but he has no doubt that there will be retaliation for Nabal’s outburst. Additionally, the servant excuses himself for bringing the affair to Abigail’s attention; he could not broach it with Nabal because he is a “worthless man” (lit., “son of Belial”; cf. 2:12; repeated in 25:25) who will not listen to reason. No doubt Abigail has often patched things up in the wake of her intemperate husband.

25:18–20 Abigail acts with characteristic speed. “Made haste” is repeated as “hurried” in verses 23, 34, and 42. From the provisions that have been gathered for the shearing feast, Abigail assembles a generous gift to express goodwill (cf. 16:20; 30:11–12; 2 Sam. 16:1) and directs her servants to go ahead to where David may be found while she follows with the supplies on donkeys. However, “her husband Nabal”—brought forward for emphasis—“she did not tell” what she is doing (cf. 1 Sam. 14:1). To do so would invite opposition, and any delay will frustrate her endeavor.

So Abigail and David converge on the same path, hidden from each other “under cover of the mountain,” either traveling close to it or passing through a ravine.

25:21–22 The narrator inserts background information, some of it repeating the content of verses 7 and 15. The significant point is that before Abigail’s arrival, David is intent on vengeance because of Nabal’s ingratitude. The curse formula “God do so to . . . and more also” (cf. 3:17; 14:44; 20:13) is directed against “the enemies of David,” a common euphemism for the individual himself. David has so lost control that he has committed himself to slaughtering Nabal and his household down to the very last “male” (lit., “one urinating against a wall,” a crude expression). This has been identified by some as an intimation of what might be called David’s “darker side,” which if not checked would lead him into committing all manner of offenses (cf. 2 Samuel 11–12).

25:23 The main storyline resumes with Abigail acting rapidly as usual (v. 18), and also with bravery in confronting a very angry man. She takes care to display deference to David because she recognizes that he is God’s appointed ruler (v. 30).

25:24 “She fell at his feet” may be a further respectful gesture when the two draw closer together. In her married life Abigail has gained experience in defusing the wrath of an enraged man, and it is almost as if she is overdoing the courtesy and deference to compensate for the lack of it shown to David by her husband.

“On me alone, my lord, be the guilt” may be understood as a conventional apology for anything said amiss (cf. 2 Sam. 14:9); here Abigail uses these words to deflect from her husband to herself the blame for the situation that has arisen, employing the self-referential language of “servant” (lit., “maidservant”; six times in total; see also comment on 1 Sam. 25:27) and addressing David as “my lord” fourteen times in verses 24–31. By “speak in your ears” (cf. 18:23) Abigail probably indicates she desires to say things she would not usually utter in public.

25:25 Abigail urges David to “please” (Hb. “Please let not”; cf. “please,” vv. 24, 28) set her husband’s conduct to one side, because he is a “worthless fellow” (cf. v. 17); “As his name is, so is he.” “Nabal” means “fool”—probably a nickname, not the name given him by his parents.

“Nabal is his name, and folly [nebalah] is with him”: in biblical language, a “fool” (nabal ) is not a harmless clown but a materialistic, self-centered individual who lives a life of practical atheism (cf. Pss. 14:1; 74:22), violating God’s commands (cf. 2 Sam. 13:12). Further, the fool is insensitive regarding the feelings and needs of others, being predisposed “to leave the craving of the hungry unsatisfied, and to deprive the thirsty of drink” (Isa. 32:6). By acknowledging her husband’s ill-considered and surly character, Abigail is hoping that David will consider it beneath himself to take the trouble to deal with him.

But regarding herself Abigail declares, “I your servant did not see the young men of my lord.” She dissociates herself from what occurred, almost apologizing that she had not been present.

25:26 In verses 26–31 “now then” introduces three arguments offered by Abigail in an attempt to persuade David, as the future king, to abandon his planned use of violence and to act circumspectly. She emphasizes the importance of her statement with the double oath formula “as the Lord lives” (cf. 14:39) and “as your soul lives” (cf. 17:55; 20:3). Seven times Abigail mentions “the Lord” as she presents David’s situation in the light of his divine call. “The Lord has restrained you” (cf. 25:34, 39) is the hoped-for consequence of her presence. “From bloodguilt” (lit., “from entering into bloods,” that is, bloodshed) refers to the liability incurred by killing an innocent person (cf. v. 31; Ex. 22:2–3)—David intends his vengeance to fall on all the males of Nabal’s household—and “saving with your own hand” (cf. 1 Sam. 25:31, 33) refers to his using his power to impose his own solution (cf. Judg. 7:2).

“Now then” introduces Abigail’s second argument. She anticipates the Lord’s judgment on Nabal and all who oppose David, and so she urges David to let the Lord be the one to take vengeance on the wicked (cf. 1 Sam. 25:36–38).

25:27 With a further “And now” (“now then” as in v. 26), Abigail rushes to introduce a third argument as David’s “servant” (lit., “handmaid,” a different term from v. 24; also in v. 41). She points to “this present” (lit., “this blessing”), a gift given with a prayer for blessing on those who receive it. Abigail deliberately chooses this term to echo David’s approach as recorded in verse 14. For “the young men who follow [lit., “go to and fro at the feet of”] my lord,” cf. comment on 25:42.

25:28 “Please forgive the trespass of your servant [lit., “maidservant”]” ostensibly requests permission to continue speaking (cf. v. 24), but there is probably more to it than that. David might take offense at being dependent on a gift from a woman (Abigail tactfully assigned it to his young men). However, she converts the gift into royal tribute by expressing her conviction that David will become king. Moreover, she ventures to explore his future situation. David is certainly going to be granted a “sure house” (cf. 2:35), that is, a lasting dynasty (2 Sam. 7:11; Ps. 89:4). In “fighting the battles of the Lord,” he is fulfilling his divine commission. The subtext, however, is that he would not be doing so by fighting against Nabal and his household. “Evil shall not be found in you” probably expresses her desire for David not to sully his reign by misconduct, even now in his dealings with Nabal.

25:29 Abigail also considers the possibility of David’s facing murderous opposition. Of course, he already is, and “men” probably refers obliquely to Saul, but Abigail is sure that David will survive through divine protection. A “bundle” might be a pouch or bag into which a shepherd drops pebbles to count his flock. The Lord, who numbers David as his own, will preserve his life, but, in another shepherding metaphor, Abigail advocates for David to let the Lord be the one to sling his opponents far away (cf. Jer. 10:18).

25:30–31 Abigail explicitly reminds David of the promises the Lord has made regarding him (13:14) and the fact that he has been appointed “prince” (Hb. nagid, “leader”; 9:16). When that comes to pass, David will “have no cause of grief or pangs of conscience [lit., “stumbling block of heart”]” if he refrains from shedding blood without due reason and from taking matters into his own hands (25:26). This is a skillful appeal to David’s better self and his political self-interest.

Abigail concludes by asking that, when David is divinely granted success, he “remember your servant.” Some interpreters believe that Abigail is here anticipating the death of Nabal and inviting David to consider the practical form such remembering might take (vv. 39–42). However, the text need imply nothing more than the similar words of Joseph: “Only remember me, when it is well with you” (Gen. 40:14).

25:32 It is a mark of David’s greatness that he not only grants Abigail an audience but also actually listens to what she says and allows himself to be persuaded by it. He acknowledges that behind her action lies the providential guidance of God, and so he praises the Lord for sending her to him. His reaction contrasts with Saul’s closed attitude toward Ahimelech’s defense (22:11–16).

25:33 Her God-given “discretion” has enabled Abigail to speak persuasively to him, and he calls on God to bless her for the tact with which she has stopped him from shedding innocent blood and taking matters into his own hands, reflecting expressions used by Abigail herself (v. 26).

25:34 With an oath reflecting that used in verse 26, David emphasizes that through Abigail the Lord “has restrained me from hurting you,” where “restrain” repeats the verb from verse 26 and “you” (feminine) refers to Abigail. Had she not acted speedily, she would have lost her husband and male family by the next morning (v. 22). David is able to retract his oath because he now recognizes that he had committed himself to a sinful course of action.

25:35 David graciously accepts the gift Abigail has brought, dismissing her with his blessing: “Go up in peace to your house.” There will be no reprisals. “I have granted” is literally “I have lifted up your face,” the action of a superior in accepting the request of a petitioner by raising him or her up.

25:36 When Abigail returns home, Nabal apparently has not noticed her absence and is “holding a feast,” a term focused on drinking liberally. “Like the feast of a king” emphasizes how sumptuous (and Saul-like) is the provision. As a result Nabal is no longer morose and cantankerous, for his “heart was merry [lit., “good”; cf. Est. 1:10] within him, for he was very drunk.” So Abigail must wait, saying “nothing” (lit., “no matter small or great”) until the next day.

25:37 The name Nabal shares the same set of consonants as “storage jar” or “wine skin” (Hb. nebel; 1:24), and “the wine had gone out of Nabal” pictures him as a jar from which the last drop of wine has leaked away, leaving him sober and probably with a hangover. When Abigail informs him of what has happened, his heart that had been so merry the night before “died within him, and he became as a stone.” This description of paralysis could cover the impact of either a stroke or a heart attack. “Stone” may pick up on the reference to a slingstone in verse 29.

25:38 The seizure Nabal experiences does not kill him immediately, for he lives ten more days, but then “the Lord struck Nabal.” David has not had to take any action; divine retribution has come upon Nabal.

25:39 When David hears of Nabal’s death, he praises the Lord because he “avenged the insult I received” (lit., “pled the cause of my reproach”; cf. 24:15), that is, the contemptuous way in which Nabal treated him. He again acknowledges his thankfulness that the Lord has “kept [him] back” (a different verb from 25:34, but with a similar sense) “from wrongdoing [raʻah].” David also sees the Lord’s justice in what has happened because the Lord has seen fit to return “the evil [raʻah] of Nabal on his own head,” that is, by holding him responsible.

“Spoke to” is an unusual construction, probably implying negotiations involving the messengers David sends (v. 40). It is uncertain if Abigail has inherited Nabal’s possessions, but in any event she is a significant figure in this area of Judah.

25:40–41 After the customary days of mourning, David’s messengers convey his proposal to Abigail, who “rose,” that is, greeted them with respect. In her reply, “the servants of my lord” refers to the messengers, while “your handmaid [v. 27] is a servant [“maidservant”; v. 24]” demonstrates her willingness to carry out the lowly task of washing the travelers’ feet.

25:42 With her customary briskness (v. 18), Abigail goes to David, accompanied by five young women who “attended her” (lit., “were walking at her feet”), echoing the similar description of David’s young men (v. 27). She is no helpless widow, and they are a well-matched couple, both appreciative of the other’s strengths.

25:43 David has already married Ahinoam from Jezreel, a village near Maon and Carmel; he now has two wives from this area. In that respect his polygamous situation is similar to that of Elkanah—contrary to the creation ordinance but socially tolerated in this period. For David’s later marriages, cf. comments on 2 Samuel 3:2–5; 5:13.

25:44 David’s first wife had been Michal (18:27), but to deprive him of his status as the king’s son-in-law Saul had given her to Palti from Gallim, a town north of Jerusalem. David does not divorce Michal but later takes her back as his wife (2 Sam. 3:13–16).