1 Samuel 25:10

THE CHURLISH ANSWER PROVOKES HIM. (Sa1 25:10-13)

Nabal answered David's servants, . . . Who is David? &c.--Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The preparations of David to chastise his insolent language and ungrateful requital are exactly what would be done in the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the established usages of the place.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Sa 25:10 And Nabal answered David’s servants, and said, Who [is] David? and who [is] the son of Jesse? there be many servants now a days that break away every man from his master.

Ver. 10. Who is David?] q.d., I know him not: and yet all Israel knew and honoured David as their deliverer. But this unworthy Pamphagus, to save his victuals, will either make him a man of no merits, or ill; either an obscure man, or a fugitive: and yet he was of his own tribe: but one had as good deal with a cannibal, as with a truly covetous captive.

That break away every man from his master.] As dammed rivers break the banks; or as refractory cattle break their bands, and run away from their owners. Here he maketh no better of David and his men than rogues and runaways. But David was now poor, and himself rich, therefore he thought he might say or do anything. David asked him bread; he gave him a stone.

“ Stultitiam patiuntur opes. ”

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa 25:10. Who is David? — There be many servants, &c. — He reproaches them all as a company of fugitives and vagabonds; and, in effect, taxes David with infidelity to his master Saul; a most rude and brutish answer to such a civil message and humble request.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

25:10 son of Jesse: Like Saul (20:27, 31; 22:7), Nabal used this designation disrespectfully.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus the covetous wretches instead of relieving the necessity of God’s children, used to revile their persons and condemn their cause.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. Who is David?] Nabal's answer shows the surliness of his disposition. It was unjust to refuse so reasonable a request; and the manner of the refusal was highly insulting. It is true what his own servants said of him, He is such a son of Belial that one cannot speak to him, 1Sa 25:17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) There be many servants now a days that break away.—This evident insult indicates that Nabal was of the faction of Saul at this time—was reckoned among those who hated David. It was the report of these words, doubtless, which so furiously excited David. In Nabal, the rich sheep-master, the churlish refuser of the fairly earned gift, he saw a deadly political adversary—one who, with men like Doeg and Cush, would hunt him down like a wild beast. Without this explanation, David’s wrath and determination to take such speedy and bloody vengeance on a mere selfish churl is inexplicable. With the light, however, which such an open declaration of deadly hostility on the part of Nabal throws on the transaction, the subsequent passionate conduct of David, although deeply blameable, is not difficult to understand.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Who is David, &c.] Cp. Jdg_9:38.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Nabal answered David's servants, and said,.... In a very haughty manner, in great wrath, just as churlish covetous persons do, when they do not care to give what is asked of them:

who is David? and who is the son of Jesse; his two questions, which relate to the same person, do not well agree together, since by both he would suggest as if he knew not the person they came from, and whose name they made use of: had he stopped at the first question, it might have gone so, but his second question betrays him, and plainly shows he did know him, though he speaks with contempt of him, calling him "the son of Jesse", as Saul often did, Sa1 20:27. Abarbinel, of all interpreters, is of opinion only, that Nabal did not say this disrespectfully of David, and to his dishonour; he knew he was the Lord's anointed, and the king's son-in-law; but the sense, according to him, is, "who is David? and who is the son of Jesse?" are they not one man? but though he is the son of Jesse, and prides himself saying, I shall be king, I should not regard that, but would send him corn, and bread, and food, as much as is needful for his own use; but what can I do when there are so many servants? for they are six hundred of them, and they are too many to relieve:

there be many servants nowadays that break away every man from his master; which words also the same writer thinks have no reference to David, only to his men; but they seem plainly to strike at David himself, and suggest that he had revolted from and rebelled against Saul his master, as well as received and protected fugitives and renegades, such as fled from their masters and from their creditors; see Sa1 22:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Masters. As if he had said, you and David are but fugitive slaves. (Calmet) --- He might also insinuate, that David encouraged such practices, chap. xxii. 2. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Who is David? what relation or obligation have I to David?

There be many servants now a days that break away; hereby he taxeth both David, as one revolted from and risen up against Saul his lord and master; and his soldiers as runagates from their masters and creditors, &c. See 1Sa 22:2.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 10, 11. There be many servants, etc. Nabal would scarcely have ventured to speak in so insulting a manner if David had been at Maon, but as he had moved with his men a long distance towards the south, he. gave free vent to his rude feelings without restraint. David was to him a mere slave who had run away from his master, Saul. My bread, my water. These are the necessaries of life, while the flesh was the special luxury provided for the festival. David"s ten young men would not literally carry water to him at so great a distance, nor did Nabal mean more than our phrase "meat and drink." The use, nevertheless, of water as equivalent to drink marks the value of water in the hill country, and also the abstemious habits of the people.

Ver. 10. (CARMEL.)

Masters and, servants.

are many servants nowadays that break away every man from his master." What Nabal said was probably the fact. Many servants did in that unsettled time break away from their masters, preferring independence with its risk and privation to servitude with its protection and provision. But the imputation which he intended to cast upon them was either wholly unjust, as in the case of David, or partially so, as in the case of many others. He omitted to state that their conduct toward their masters was due to the conduct of their masters toward them. People are never so ready to see and condemn the faults of the class to which they belong as those of the opposite class. Concerning masters and servants, consider

I THE NATURE OF THE RELATION. It has been aptly illustrated in the following language: party of friends, setting out together upon a journey, soon find it to be the best for all sides that while they are upon the road one of the company should wait upon the rest, another ride forward to seek out lodging and entertainment, a third to carry the portmanteau, a fourth take charge of the horses, a fifth bear the purse, conduct, and direct the route; not forgetting, however, that as they were equal and independent when they set out, so they are all to return to a level again at the journey"s end" (Paley, "Mor. Philippians," book 3.). The relation is confined to life"s journey alone.

1. It is, in some form or other, necessary and mutually beneficial. The benefit received is really greater on the part of masters than servants.

2. It must of necessity vary with the circumstances of those among whom it exists. Hence the Mosaic law tolerated and regulated a species of slavery (though no Hebrew could become other than a "hired servant" for a specified lime); but "no other ancient religion was ever so emphatically opposed to it, or at least to all inhumanity connected with it, or made such sure preparations for its abolition" (Ewald, "Antiquities").

3. It always involves mutual obligations. These "nowadays" are often neglected. The tie between master and servant (mistress and maid, employer and employed) is not what it once was. There is less dependence on the one hand, and less authority on the other. Each complains of the other: "servants are careless and too independent;" "masters are too exacting and selfish." And the relation can only be what it ought to be by their common submission to "the law of Christ". (Gal_6:2)

II THE DUTY OF SERVANTS (Eph_6:5-8; Col_3:22-25; 1Ti_6:1, 2Ti_2:9, 2Ti_2:10; 1Pe_2:18)

1. Obedience lowly, respectful, cheerful; always in subordination to the supreme will of God. This is the first duty of a servant.

2. Diligence in performing the work given them to do, with attention and earnestness, and in the best possible manner, "And be content with your wages". (Luk_3:14)

3. Faithfulness to the trust committed to them, seeking their masters" interests as their own; honesty, thorough sincerity, "as the servants of Christ, doing the will of God from the heart.

III THE DUTY OF MASTERS (Eph_6:9; Col_4:1)

1. Equity; giving to them "that which is just and equal," and imposing upon them no unnecessary burdens (Mal_3:5; Jam_5:4)

2. Consideration, respect, courtesy, kindness, seeking their physical, moral, and. spiritual welfare. "Thou shalt not rule over thy servant with rigour". (Lev_25:43) And a mere money payment is not all that a fellow creature is entitled to expect, or an adequate compensation for his services.

3. Consistency; acting in accordance with their position, reproving wrong doing, setting a good example, exercising their authority and influence as a trust committed to them by God and in obedience to his will. Those who expect to receive honour must seek to make themselves worthy of it.

Let both learn

1. To be less observant of the faults of others than of their own.

2. To be more concerned about fulfilling their duties than insisting on theirrights.

3. To look for their chief reward in the approbation of God. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who is Dovid. Of what importance is he that I should give him mine? Is he not descended from Rus the Moavite?

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.