Original Meaning

The Death of Samuel (25:1)

IT MAY SEEM perplexing that the great prophet, whose name is attached to this book, has been mostly unheard of since chapter 16 (except the brief appearance in 19:18–24). Since the anointing of David, the narrative has been singularly focused on the conflict between the two anointed ones, tracing the rise of David and the fall of Saul.

The venerable prophet’s death is recorded here in passing, and it appears at first sight to have little to do with the context of the surrounding chapters.3 But it is not insignificant that the reference to Samuel’s death follows immediately on the heels of Saul’s confession in 24:20–21, which was a public announcement accepting Samuel’s judgment on him. Saul has now come to see the truth of what Samuel predicted concerning him and his reign, though it is too late for Saul (chs. 13–15).

The loss of Samuel must have been a terrific blow for David. Indeed, the whole nation mourns his death, because “since the days of Moses and Joshua, no man had arisen to whom the covenant nation owed so much as to Samuel.”4 But who owes more to the great prophet than Saul and David? His death comes now just as Saul realizes too late the truth of his message and just as David needs his guidance more than ever. Having what appears to be one more reason for despair, David turns to journey farther into the desert and farther away from Saul.

Nabal Rejects David’s Request (25:2–13)

Bridging Contexts

PATIENCE AND TEACHABILITY. Superficially, this text appears to contribute little to the extended narrative on the history of David’s rise (1 Sam. 16–2 Sam. 5). One could explain its presence as a historical explanation of how Abigail came to be David’s wife since the text ends in the etiology about David’s wives (1 Sam. 25:42–44). But upon closer examination, the Nabal episode plays an important literary function because of its location between chapters 24 and 26, and it is this literary function that helps us bridge this text with our own contemporary context. As we will see in the next chapter, David has learned much since the robe-cutting episode in the cave at En Gedi—and that learning takes place here in chapter 25.

David’s speech near the end shows he has discovered that patience and restraint are the path to Yahweh’s best plan (25:39), and Abigail’s speech explains that taking the long-term view is more beneficial than yielding to one’s immediate impulses (25:30–31). In terms of modern discipleship, we may speak of “delayed gratification”; as one scholar put it, Abigail explains “the long-term advantages of a clear conscience over any momentary gain from self-indulgence.”18

This text gives us a glimpse of David on his way to becoming the ideal king. He is evolving from the young exile who acts impetuously out of fear and anger to becoming Yahweh’s anointed one, who is patient enough and faithful enough to wait out God’s timing. The encounter with Nabal is his test case. With Abigail’s speech to guide David (indeed, they appear to be a team even before their marriage), David navigates a course through the murky relationship with Nabal that is God’s choice for him. David learns not to seek revenge or seize power with his own hand, but rather to depend on God and on God’s timing. This is the lesson he learns from Abigail and the outcome of the Nabal conflict, and it is a lesson he will put to good use in the next chapter.

Another theme in this text is David’s teachability. Before he is confronted by Abigail, his mind is made up, and he is determined to take violent action (25:21–22). But after her persuasive plea, he not only changes his mind but also acknowledges that God is the source of her instruction (25:32). Though the Hebrew words for “repent” and “repentance” do not occur in this text, the message is similar. Upon hearing new instruction from God, David immediately changes his mind and takes a decidedly different course of action from that planned. He is capable of correction. He is flexible enough to learn new principles and to quickly put them into action.

This text illustrates a fundamental characteristic present in all the great exemplary saints of the Old Testament, a personal trait that in fact made it possible for God to use them powerfully in his salvation-history plan. Whether we consider Abraham’s departure from his homeland (and his ancestral religious traditions), or Jacob at Peniel, or Moses at the burning bush, they had the capacity for change—some more than others and some quicker than others. But eventually they were individuals with a capacity for correction and modification. Unlike Nabal and Saul, David could hear an entirely unexpected word from God that corrected his understanding, and he could respond accordingly.

Contemporary Significance

Contemporary Significance

DISCIPLESHIP. THE ISSUES we have discussed in the previous section have really to do with discipleship. The nature of Christian discipleship involves “learning,” since a disciple is, after all, a “learner” and the rabbi is a “teacher.”19 This text serves as a reminder that disciples must be teachable; they receive the word of God and must act on it, adjusting their lives accordingly. David had been anointed king; according to ancient Near Eastern practices, it would not be out of the question for him to demand provisions from the wealthy Nabal. But he learns a different course of action. He learns that patience and personal restraint are a better way, a God-pleasing way of acting as king. Thus, he quickly changes his mind.

All of us are on a journey to somewhere; all of us are in the process of becoming someone. Christian discipleship adopts a certain understanding of the nature of growth in grace. In one sense, growth does not really change the nature of the thing itself or, in this case, the essential nature of the person. An oak seedling simply cannot grow into a mature pine or maple tree, no matter how much growth occurs. So a new believer, immature in faith at first, should grow naturally into a mature believer.

Growth enlarges what is there in germinal form. A babe in Christ should move inexorably toward maturity, becoming (it is hoped) a giant in the faith (cf. 1 Cor. 3:1–2; Heb. 5:11–14). Conversely, it is unnatural not to grow. A babe in Christ who does not grow will in time become stunted, a diminutive Christian. In another sense, however, growth requires many changes, not of the essence of the thing (or person) but of many other features. To continue our botanical analogy, the oak seedling experiences many changes as it becomes a mature oak tree. Its roots move deeper and farther away from the center as it requires more and more nutrients, it develops thicker kinds of bark, and the trunk itself becomes larger with each annual ring. Likewise, the growth that is natural for a maturing Christian requires many changes. As one becomes more mature in faith, one discovers areas of change needed in one’s life that may be unexpected.

David illustrates this principle well. He at first thought it only natural and reasonable to exact revenge on Nabal because of the rude and unfair treatment he had received (“He has paid me back evil for good,” 25:21). But after learning of a better way, he quickly changes. Again David shows himself to be the legitimate anointed one of Israel. His essential nature as a man after God’s own heart (13:14) is what the anointed one should be. He resists the use of violence to accomplish his goal, even though he knows the goal is, after all, the very thing God wants for him. Instead, he waits patiently for God’s plan and timing and for God’s means of accomplishing the goal.

In this sense, David prefigures another Anointed One, who also resisted the use of violence to accomplish God’s plan. He also waited patiently for God’s means of accomplishing the plan, even when the whole world expected a different method. Jesus, the “Son of David,” is also the legitimate Anointed One, who like his ancient ancestor, refused to resort to human power structures to accomplish the will of the one who sent him.

Original Meaning

Nabal Rejects David’s Request (25:2–13)

DAVID NOW TURNS to the Desert of Maon, which was the scene of Saul’s previous pursuit of David.5 Here we encounter for the first time Nabal, who is wealthy but boorish. His name in Hebrew means “foolish,” which becomes an ironic part of the narrative (25:25). In reality, this may be an intentional distortion of his real name or only a nickname, though the historian may also have suppressed his actual name “in order to give him a name indicative of his character.”6 However, as rude and unsavory as Nabal is, his wife Abigail is “intelligent and beautiful” (25:3). Her name means “my father is joy(ous),” and her beauty is more than skin deep.7

David’s request for food and assistance takes on the appearance of a Mafia-style racket: promising protection (euphemistic for a promise not to harm Nabal) in return for payment.8 But David’s delegation asks for no more than payment for protection they have voluntarily rendered earlier. Indeed, ancient Near Eastern customs of hospitality and Old Testament laws suggest that Nabal, who is more than able to provide such modest provisions, is under obligation to aid David. It is even possible that David, knowing Nabal’s character (had his reputation preceded him?) is looking for an opportunity to dispose of him, assuming he is hated by the general populace of Judah. Not unlike David’s habit of killing Judah’s enemies and sending the booty to the inhabitants back home (30:26), he would endear himself to the people by killing Nabal.9

Nabal’s response brings a swift reaction. David’s command “Put on your swords!” leaves no doubt about his intentions. Verse 13 contains the word “sword” three times in the Hebrew, revealing a dependence on armed force we have not seen in David before.10 Certainly in his youth he did not rely on the sword, as we know from that earlier, more famous battle with Goliath, another surly protagonist even more threatening than Nabal. On that day his words were as profound as his aim was true: “It is not by sword or spear that the LORD saves” (17:47). Here David acts impetuously and violently, which does not bode well for his future as ruler over Israel.

Abigail Intercedes (25:14–35)

Bridging Contexts

PATIENCE AND TEACHABILITY. Superficially, this text appears to contribute little to the extended narrative on the history of David’s rise (1 Sam. 16–2 Sam. 5). One could explain its presence as a historical explanation of how Abigail came to be David’s wife since the text ends in the etiology about David’s wives (1 Sam. 25:42–44). But upon closer examination, the Nabal episode plays an important literary function because of its location between chapters 24 and 26, and it is this literary function that helps us bridge this text with our own contemporary context. As we will see in the next chapter, David has learned much since the robe-cutting episode in the cave at En Gedi—and that learning takes place here in chapter 25.

David’s speech near the end shows he has discovered that patience and restraint are the path to Yahweh’s best plan (25:39), and Abigail’s speech explains that taking the long-term view is more beneficial than yielding to one’s immediate impulses (25:30–31). In terms of modern discipleship, we may speak of “delayed gratification”; as one scholar put it, Abigail explains “the long-term advantages of a clear conscience over any momentary gain from self-indulgence.”18

This text gives us a glimpse of David on his way to becoming the ideal king. He is evolving from the young exile who acts impetuously out of fear and anger to becoming Yahweh’s anointed one, who is patient enough and faithful enough to wait out God’s timing. The encounter with Nabal is his test case. With Abigail’s speech to guide David (indeed, they appear to be a team even before their marriage), David navigates a course through the murky relationship with Nabal that is God’s choice for him. David learns not to seek revenge or seize power with his own hand, but rather to depend on God and on God’s timing. This is the lesson he learns from Abigail and the outcome of the Nabal conflict, and it is a lesson he will put to good use in the next chapter.

Another theme in this text is David’s teachability. Before he is confronted by Abigail, his mind is made up, and he is determined to take violent action (25:21–22). But after her persuasive plea, he not only changes his mind but also acknowledges that God is the source of her instruction (25:32). Though the Hebrew words for “repent” and “repentance” do not occur in this text, the message is similar. Upon hearing new instruction from God, David immediately changes his mind and takes a decidedly different course of action from that planned. He is capable of correction. He is flexible enough to learn new principles and to quickly put them into action.

This text illustrates a fundamental characteristic present in all the great exemplary saints of the Old Testament, a personal trait that in fact made it possible for God to use them powerfully in his salvation-history plan. Whether we consider Abraham’s departure from his homeland (and his ancestral religious traditions), or Jacob at Peniel, or Moses at the burning bush, they had the capacity for change—some more than others and some quicker than others. But eventually they were individuals with a capacity for correction and modification. Unlike Nabal and Saul, David could hear an entirely unexpected word from God that corrected his understanding, and he could respond accordingly.

Contemporary Significance

Contemporary Significance

DISCIPLESHIP. THE ISSUES we have discussed in the previous section have really to do with discipleship. The nature of Christian discipleship involves “learning,” since a disciple is, after all, a “learner” and the rabbi is a “teacher.”19 This text serves as a reminder that disciples must be teachable; they receive the word of God and must act on it, adjusting their lives accordingly. David had been anointed king; according to ancient Near Eastern practices, it would not be out of the question for him to demand provisions from the wealthy Nabal. But he learns a different course of action. He learns that patience and personal restraint are a better way, a God-pleasing way of acting as king. Thus, he quickly changes his mind.

All of us are on a journey to somewhere; all of us are in the process of becoming someone. Christian discipleship adopts a certain understanding of the nature of growth in grace. In one sense, growth does not really change the nature of the thing itself or, in this case, the essential nature of the person. An oak seedling simply cannot grow into a mature pine or maple tree, no matter how much growth occurs. So a new believer, immature in faith at first, should grow naturally into a mature believer.

Growth enlarges what is there in germinal form. A babe in Christ should move inexorably toward maturity, becoming (it is hoped) a giant in the faith (cf. 1 Cor. 3:1–2; Heb. 5:11–14). Conversely, it is unnatural not to grow. A babe in Christ who does not grow will in time become stunted, a diminutive Christian. In another sense, however, growth requires many changes, not of the essence of the thing (or person) but of many other features. To continue our botanical analogy, the oak seedling experiences many changes as it becomes a mature oak tree. Its roots move deeper and farther away from the center as it requires more and more nutrients, it develops thicker kinds of bark, and the trunk itself becomes larger with each annual ring. Likewise, the growth that is natural for a maturing Christian requires many changes. As one becomes more mature in faith, one discovers areas of change needed in one’s life that may be unexpected.

David illustrates this principle well. He at first thought it only natural and reasonable to exact revenge on Nabal because of the rude and unfair treatment he had received (“He has paid me back evil for good,” 25:21). But after learning of a better way, he quickly changes. Again David shows himself to be the legitimate anointed one of Israel. His essential nature as a man after God’s own heart (13:14) is what the anointed one should be. He resists the use of violence to accomplish his goal, even though he knows the goal is, after all, the very thing God wants for him. Instead, he waits patiently for God’s plan and timing and for God’s means of accomplishing the goal.

In this sense, David prefigures another Anointed One, who also resisted the use of violence to accomplish God’s plan. He also waited patiently for God’s means of accomplishing the plan, even when the whole world expected a different method. Jesus, the “Son of David,” is also the legitimate Anointed One, who like his ancient ancestor, refused to resort to human power structures to accomplish the will of the one who sent him.

Original Meaning

Abigail Intercedes (25:14–35)

NABAL’S SERVANTS FEEL it useless to try to reason with him directly (“He is such a wicked man that no one can talk to him”). Instead, one of them goes immediately to his remarkable wife, Abigail. She recognizes the seriousness of the situation at once and takes decisive action. Her gift is suitable in light of what David’s men are asking, and she is shrewd enough to carry out her mission without her husband’s knowledge. Just as she and David approach each other, David is premeditating the vengeful action he is about to take. He swears he will not “leave alive one male of all who belong” to Nabal, because Nabal has paid him evil for good (25:21–22). His intentions are clear and his mind is set.

Abigail’s speech shows remarkable wisdom and skill (25:24–31). Indeed, the narrator has so emphasized her speech and character that some commentators have argued the chapter is a “narrative analogy,” presenting a “proleptic glimpse” of Bathsheba and 2 Samuel 11. In contrast to Bathsheba, Abigail is the “ideal woman,” whose “rhetorical genius” prevents David from killing her husband.11

Abigail softens David first with her “present” and then addresses him as a superior (“My lord … let your servant speak to you,” 25:24). In a speech full of subtleties and polite innuendo, she flatters and cajoles in order to prevent David from bringing bloodguilt on himself. She recognizes that David will one day be king and seems more conscious than he that such bloodguilt would be unworthy of the anointed one of Yahweh. She fully expects the Lord to work out a better way, and she urges David to return good for evil, as he has consistently done to Saul. In verse 29, she makes passing reference to Saul, who still torments him even now in the different form of Nabal, and to Goliath, over whom David won a great victory with the Lord’s help.12

Abigail has made it nearly impossible for David to extract his revenge on this beautiful and gifted woman, who so humbly and persuasively intervenes on behalf of her master’s servants and herself. More importantly, she has reminded David of who he is and stays his hand from unnecessary violence, preparing an important lesson that he will need in the future. As the legitimate anointed one, he must continue to live by faith and wait patiently for God’s way and timing. The young king-in-waiting learns his lesson well. David recognizes that Abigail has saved him from wrongdoing and that Yahweh himself is at work in these events to prevent the guilt of bloodshed (25:32–34). He has learned that consistent personal restraint makes a way for Yahweh to work, whereas violence only gives way to more violence.

Here David faces a danger related to that in the cave at En Gedi, when he was tempted to kill Saul (ch. 24). Perhaps this violent instinct to extract vengeance with his own hands is even more serious! Abigail’s speech hints that taking such violent action will abrogate his responsibility before Yahweh and result in forfeiting his place in Yahweh’s plan. “Through Abigail, the Lord saves David from a danger different from that in the cave with Saul, but none the less great. It consists … in the possibility that David may take matters into his own hand and thus make himself master of his fate, instead of letting it be guided by the Lord.”13 To do so would be to become like Saul.

Nabal Dies and Abigail Becomes David’s Wife (25:36–44)

Bridging Contexts

PATIENCE AND TEACHABILITY. Superficially, this text appears to contribute little to the extended narrative on the history of David’s rise (1 Sam. 16–2 Sam. 5). One could explain its presence as a historical explanation of how Abigail came to be David’s wife since the text ends in the etiology about David’s wives (1 Sam. 25:42–44). But upon closer examination, the Nabal episode plays an important literary function because of its location between chapters 24 and 26, and it is this literary function that helps us bridge this text with our own contemporary context. As we will see in the next chapter, David has learned much since the robe-cutting episode in the cave at En Gedi—and that learning takes place here in chapter 25.

David’s speech near the end shows he has discovered that patience and restraint are the path to Yahweh’s best plan (25:39), and Abigail’s speech explains that taking the long-term view is more beneficial than yielding to one’s immediate impulses (25:30–31). In terms of modern discipleship, we may speak of “delayed gratification”; as one scholar put it, Abigail explains “the long-term advantages of a clear conscience over any momentary gain from self-indulgence.”18

This text gives us a glimpse of David on his way to becoming the ideal king. He is evolving from the young exile who acts impetuously out of fear and anger to becoming Yahweh’s anointed one, who is patient enough and faithful enough to wait out God’s timing. The encounter with Nabal is his test case. With Abigail’s speech to guide David (indeed, they appear to be a team even before their marriage), David navigates a course through the murky relationship with Nabal that is God’s choice for him. David learns not to seek revenge or seize power with his own hand, but rather to depend on God and on God’s timing. This is the lesson he learns from Abigail and the outcome of the Nabal conflict, and it is a lesson he will put to good use in the next chapter.

Another theme in this text is David’s teachability. Before he is confronted by Abigail, his mind is made up, and he is determined to take violent action (25:21–22). But after her persuasive plea, he not only changes his mind but also acknowledges that God is the source of her instruction (25:32). Though the Hebrew words for “repent” and “repentance” do not occur in this text, the message is similar. Upon hearing new instruction from God, David immediately changes his mind and takes a decidedly different course of action from that planned. He is capable of correction. He is flexible enough to learn new principles and to quickly put them into action.

This text illustrates a fundamental characteristic present in all the great exemplary saints of the Old Testament, a personal trait that in fact made it possible for God to use them powerfully in his salvation-history plan. Whether we consider Abraham’s departure from his homeland (and his ancestral religious traditions), or Jacob at Peniel, or Moses at the burning bush, they had the capacity for change—some more than others and some quicker than others. But eventually they were individuals with a capacity for correction and modification. Unlike Nabal and Saul, David could hear an entirely unexpected word from God that corrected his understanding, and he could respond accordingly.

Contemporary Significance

Contemporary Significance

DISCIPLESHIP. THE ISSUES we have discussed in the previous section have really to do with discipleship. The nature of Christian discipleship involves “learning,” since a disciple is, after all, a “learner” and the rabbi is a “teacher.”19 This text serves as a reminder that disciples must be teachable; they receive the word of God and must act on it, adjusting their lives accordingly. David had been anointed king; according to ancient Near Eastern practices, it would not be out of the question for him to demand provisions from the wealthy Nabal. But he learns a different course of action. He learns that patience and personal restraint are a better way, a God-pleasing way of acting as king. Thus, he quickly changes his mind.

All of us are on a journey to somewhere; all of us are in the process of becoming someone. Christian discipleship adopts a certain understanding of the nature of growth in grace. In one sense, growth does not really change the nature of the thing itself or, in this case, the essential nature of the person. An oak seedling simply cannot grow into a mature pine or maple tree, no matter how much growth occurs. So a new believer, immature in faith at first, should grow naturally into a mature believer.

Growth enlarges what is there in germinal form. A babe in Christ should move inexorably toward maturity, becoming (it is hoped) a giant in the faith (cf. 1 Cor. 3:1–2; Heb. 5:11–14). Conversely, it is unnatural not to grow. A babe in Christ who does not grow will in time become stunted, a diminutive Christian. In another sense, however, growth requires many changes, not of the essence of the thing (or person) but of many other features. To continue our botanical analogy, the oak seedling experiences many changes as it becomes a mature oak tree. Its roots move deeper and farther away from the center as it requires more and more nutrients, it develops thicker kinds of bark, and the trunk itself becomes larger with each annual ring. Likewise, the growth that is natural for a maturing Christian requires many changes. As one becomes more mature in faith, one discovers areas of change needed in one’s life that may be unexpected.

David illustrates this principle well. He at first thought it only natural and reasonable to exact revenge on Nabal because of the rude and unfair treatment he had received (“He has paid me back evil for good,” 25:21). But after learning of a better way, he quickly changes. Again David shows himself to be the legitimate anointed one of Israel. His essential nature as a man after God’s own heart (13:14) is what the anointed one should be. He resists the use of violence to accomplish his goal, even though he knows the goal is, after all, the very thing God wants for him. Instead, he waits patiently for God’s plan and timing and for God’s means of accomplishing the goal.

In this sense, David prefigures another Anointed One, who also resisted the use of violence to accomplish God’s plan. He also waited patiently for God’s means of accomplishing the plan, even when the whole world expected a different method. Jesus, the “Son of David,” is also the legitimate Anointed One, who like his ancient ancestor, refused to resort to human power structures to accomplish the will of the one who sent him.

Original Meaning

Nabal Dies and Abigail Becomes David’s Wife (25:36–44)

THIS FINAL SECTION demonstrates how Yahweh preserves, protects, and teaches David. But he does much more than that. God also uses David’s compliance to turn the trouble with Nabal into an opportunity for blessing and salvation.14 As usual, God turns a negative into a positive. Not only does Nabal’s death suddenly confirm David’s actions, but it makes the way clear for this remarkable woman, Abigail, to become David’s wife. Her wisdom and strong character make her a suitable partner for David, and she is in many respects his equal.15

The political significance of his marriage should not be missed.16 David’s exile from Saul’s court means he has lost his power base in Gibeah, where he was hailed as a military hero (18:6–7). Similarly, the loss of Saul’s daughter Michal to another man gives David one less claim to royal lineage (25:44). His marriages to Abigail and Ahinoam give him ties to the Hebron and Jezreel areas, perhaps giving him a new power base among the inhabitants of Judah.17 Nabal has apparently been a prominent member of the leading clan of Hebron (since he was identified as a “Calebite,” 25:3), and it is interesting that David first becomes king at Hebron (2 Sam. 2:1–4).

The Bible nowhere presumes that David is involved in a calculated and deliberate plan to overpower Saul and lead a political coup against the Saulide dynasty. Rather, David is simply one participant (along with Abigail and the unfortunate Nabal) in Yahweh’s overarching plan. David’s compliance and teachability are turned to good use in the movement toward a new kingdom, so that once again the Lord hammers out his will on the anvil of human circumstances.

Bridging Contexts

Bridging Contexts

PATIENCE AND TEACHABILITY. Superficially, this text appears to contribute little to the extended narrative on the history of David’s rise (1 Sam. 16–2 Sam. 5). One could explain its presence as a historical explanation of how Abigail came to be David’s wife since the text ends in the etiology about David’s wives (1 Sam. 25:42–44). But upon closer examination, the Nabal episode plays an important literary function because of its location between chapters 24 and 26, and it is this literary function that helps us bridge this text with our own contemporary context. As we will see in the next chapter, David has learned much since the robe-cutting episode in the cave at En Gedi—and that learning takes place here in chapter 25.

David’s speech near the end shows he has discovered that patience and restraint are the path to Yahweh’s best plan (25:39), and Abigail’s speech explains that taking the long-term view is more beneficial than yielding to one’s immediate impulses (25:30–31). In terms of modern discipleship, we may speak of “delayed gratification”; as one scholar put it, Abigail explains “the long-term advantages of a clear conscience over any momentary gain from self-indulgence.”18

This text gives us a glimpse of David on his way to becoming the ideal king. He is evolving from the young exile who acts impetuously out of fear and anger to becoming Yahweh’s anointed one, who is patient enough and faithful enough to wait out God’s timing. The encounter with Nabal is his test case. With Abigail’s speech to guide David (indeed, they appear to be a team even before their marriage), David navigates a course through the murky relationship with Nabal that is God’s choice for him. David learns not to seek revenge or seize power with his own hand, but rather to depend on God and on God’s timing. This is the lesson he learns from Abigail and the outcome of the Nabal conflict, and it is a lesson he will put to good use in the next chapter.

Another theme in this text is David’s teachability. Before he is confronted by Abigail, his mind is made up, and he is determined to take violent action (25:21–22). But after her persuasive plea, he not only changes his mind but also acknowledges that God is the source of her instruction (25:32). Though the Hebrew words for “repent” and “repentance” do not occur in this text, the message is similar. Upon hearing new instruction from God, David immediately changes his mind and takes a decidedly different course of action from that planned. He is capable of correction. He is flexible enough to learn new principles and to quickly put them into action.

This text illustrates a fundamental characteristic present in all the great exemplary saints of the Old Testament, a personal trait that in fact made it possible for God to use them powerfully in his salvation-history plan. Whether we consider Abraham’s departure from his homeland (and his ancestral religious traditions), or Jacob at Peniel, or Moses at the burning bush, they had the capacity for change—some more than others and some quicker than others. But eventually they were individuals with a capacity for correction and modification. Unlike Nabal and Saul, David could hear an entirely unexpected word from God that corrected his understanding, and he could respond accordingly.

Contemporary Significance

Contemporary Significance

DISCIPLESHIP. THE ISSUES we have discussed in the previous section have really to do with discipleship. The nature of Christian discipleship involves “learning,” since a disciple is, after all, a “learner” and the rabbi is a “teacher.”19 This text serves as a reminder that disciples must be teachable; they receive the word of God and must act on it, adjusting their lives accordingly. David had been anointed king; according to ancient Near Eastern practices, it would not be out of the question for him to demand provisions from the wealthy Nabal. But he learns a different course of action. He learns that patience and personal restraint are a better way, a God-pleasing way of acting as king. Thus, he quickly changes his mind.

All of us are on a journey to somewhere; all of us are in the process of becoming someone. Christian discipleship adopts a certain understanding of the nature of growth in grace. In one sense, growth does not really change the nature of the thing itself or, in this case, the essential nature of the person. An oak seedling simply cannot grow into a mature pine or maple tree, no matter how much growth occurs. So a new believer, immature in faith at first, should grow naturally into a mature believer.

Growth enlarges what is there in germinal form. A babe in Christ should move inexorably toward maturity, becoming (it is hoped) a giant in the faith (cf. 1 Cor. 3:1–2; Heb. 5:11–14). Conversely, it is unnatural not to grow. A babe in Christ who does not grow will in time become stunted, a diminutive Christian. In another sense, however, growth requires many changes, not of the essence of the thing (or person) but of many other features. To continue our botanical analogy, the oak seedling experiences many changes as it becomes a mature oak tree. Its roots move deeper and farther away from the center as it requires more and more nutrients, it develops thicker kinds of bark, and the trunk itself becomes larger with each annual ring. Likewise, the growth that is natural for a maturing Christian requires many changes. As one becomes more mature in faith, one discovers areas of change needed in one’s life that may be unexpected.

David illustrates this principle well. He at first thought it only natural and reasonable to exact revenge on Nabal because of the rude and unfair treatment he had received (“He has paid me back evil for good,” 25:21). But after learning of a better way, he quickly changes. Again David shows himself to be the legitimate anointed one of Israel. His essential nature as a man after God’s own heart (13:14) is what the anointed one should be. He resists the use of violence to accomplish his goal, even though he knows the goal is, after all, the very thing God wants for him. Instead, he waits patiently for God’s plan and timing and for God’s means of accomplishing the goal.

In this sense, David prefigures another Anointed One, who also resisted the use of violence to accomplish God’s plan. He also waited patiently for God’s means of accomplishing the plan, even when the whole world expected a different method. Jesus, the “Son of David,” is also the legitimate Anointed One, who like his ancient ancestor, refused to resort to human power structures to accomplish the will of the one who sent him.