1 Samuel 25:2

“Samuel Dies; David Moves South”· 1 Samuel 25:1–3
Translation
King James Version
¶ And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
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KJV (with Strong's)
And there was a man H376 in Maon H4584, whose possessions H4639 were in Carmel H3760; and the man H376 was very H3966 great H1419, and he had three H7969 thousand H505 sheep H6629, and a thousand H505 goats H5795: and he was shearing H1494 his sheep H6629 in Carmel H3760.
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Complete Jewish Bible
Now there was a man in Ma'on who had property in Karmel. He was very rich, having three thousand sheep and a thousand goats; and he was shearing his sheep in Karmel.
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Berean Standard Bible
Now there was a man in Maon whose business was in Carmel. He was a very wealthy man with a thousand goats and three thousand sheep, which he was shearing in Carmel.
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American Standard Version
And there was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
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World English Bible Messianic
There was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel.
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Geneva Bible (1599)
Now in Maon was a man, who had his possessio in Carmel, and the man was exceeding mightie and had three thousand sheepe, and a thousand goates: and he was shering his sheepe in Carmel.
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Young's Literal Translation
And there is a man in Maon, and his work is in Carmel; and the man is very great, and he hath three thousand sheep, and a thousand goats; and he is shearing his flock in Carmel.
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See also
1 Samuel 23:24Joshua 15:55Genesis 38:13Luke 16:19Luke 16:25Job 1:3Genesis 26:13
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Summary

First Samuel 25:2 introduces Nabal, a man of immense wealth residing in Maon, whose vast possessions, including thousands of sheep and goats, were managed in nearby Carmel. This verse meticulously sets the scene for a pivotal encounter in David's wilderness sojourn, highlighting Nabal's significant material prosperity and the specific context of the annual sheep-shearing festival—an occasion traditionally marked by feasting and generosity—that would soon bring him into conflict with David and his men.

Context

Literary Context

This verse immediately follows a significant turning point in David's life—the death of Samuel, the prophet who had anointed him king. With Samuel gone, David's position as an outlaw becomes even more precarious, and he moves to the wilderness of Paran, a region bordering the southern Judahite hill country. The introduction of Nabal and his immense wealth in 1 Samuel 25:2 sets the stage for a critical episode that tests David's leadership, his reliance on God's provision, and his capacity for self-control, particularly in the face of provocation. The narrative of Nabal, Abigail, and David serves as a crucial interlude before David's final confrontations with Saul and his eventual ascent to the throne, demonstrating God's continued care for His anointed even in difficult circumstances and providing a moral foil to Saul's increasingly erratic behavior.

Historical & Cultural Context

Maon and Carmel were towns located in the arid southern hill country of Judah, not far from Hebron. This region was suitable for pasturing large flocks, making Nabal's extensive livestock holdings a testament to his significant economic power and social standing. Sheep shearing was far more than a mere economic activity; it was a major annual event, akin to a harvest festival. It was a time of great celebration, feasting, and often, generosity. Landowners would typically provide hospitality and provisions for their workers and even for those who had protected their flocks throughout the year. David, leading a company of some 600 men (as seen in 1 Samuel 23:13), would have had a legitimate expectation of provisions from a wealthy landowner like Nabal, especially given that David's men had likely provided protection for Nabal's flocks from raiders in the wilderness, a point David himself makes in 1 Samuel 25:7. Nabal's subsequent churlish refusal to share was not merely impolite but a profound social and moral affront, violating deeply ingrained customs of hospitality and reciprocity.

Key Themes

The meticulous description of Nabal's wealth in this verse immediately establishes the theme of material prosperity and sets up the dramatic contrast with David's immediate need. Nabal's "very great" status, derived from his vast possessions, highlights the biblical tension between earthly riches and true wisdom or righteousness. The mention of "shearing his sheep in Carmel" introduces the theme of hospitality and generosity, or the lack thereof, which becomes central to the chapter. This annual event was a customary time for landowners to extend provisions, making Nabal's later refusal a blatant violation of social norms and a demonstration of his "worthless" character, as Abigail aptly describes in 1 Samuel 25:25. Ultimately, the verse also subtly introduces the theme of divine provision, as Nabal's refusal ultimately leads to God's intervention through Abigail and His judgment upon Nabal, ensuring David's needs are met and his path to kingship remains untarnished by personal vengeance, as acknowledged by David in 1 Samuel 25:39.

Exposition and Analysis

Key Word Analysis

great gâdôwl' H1419

This adjective (H1419) describes Nabal as "very great" (with H3966 mᵉʼôd). While it can refer to physical size, in this context, it primarily denotes his immense wealth, social standing, and influence. It immediately establishes him as a man of significant stature in the community, setting up a stark contrast with his later revealed character as a "fool" (Nabal's name literally means "fool" or "senseless"). His "greatness" is purely material, foreshadowing the narrative's critique of such superficial greatness.

possessions maʻăseh' H4639

This noun (H4639) refers to Nabal's "property" or "product" of his activity. Specifically, it encompasses his vast livestock holdings and the associated lands, which were the foundation of his economic power. The verse highlights that the bulk of his wealth was actively managed and harvested in Carmel, emphasizing the tangible nature of his immense fortune and the source of his social standing.

shearing gazâz' H1494

This verb (H1494) signifies the act of "cutting off" or "shearing" the flock. It points to the specific annual event that serves as the catalyst for the entire narrative of 1 Samuel 25. Sheep shearing was a time of significant economic activity, but also a festive and communal occasion, traditionally associated with feasting and generosity, making it the opportune moment for David to seek provisions.

Verse Breakdown

"And [there was] a man in Maon"

This introduces the central human figure of the immediate narrative, Nabal, establishing his primary residence and local identity. The simple introduction belies the complexity of the character about to be revealed, setting the stage for his significant role in David's journey.

"whose possessions [were] in Carmel"

This clause clarifies that while Maon was his home, the bulk of his economic assets—his livestock and associated lands—were concentrated and managed in the fertile area of Carmel. This underscores the foundation of his wealth and the geographical scope of his influence.

"and the man [was] very great"

This is a direct, emphatic assessment of Nabal's status. "Very great" points to his considerable wealth, influence, and social standing within his community, derived directly from his vast material possessions, setting him apart as a prominent figure.

"and he had three thousand sheep, and a thousand goats"

This provides concrete, quantifiable evidence of Nabal's immense wealth. In ancient Israel, livestock was a primary measure of prosperity, and these numbers indicate an extraordinary fortune, placing him among the wealthiest individuals of his time. This detail emphasizes the magnitude of his resources and, by extension, his capacity for generosity.

"and he was shearing his sheep in Carmel."

This final clause sets the specific event and location that triggers the unfolding drama. Sheep shearing was a festive, communal, and economically significant occasion, traditionally associated with feasting and generosity, making it the opportune moment for David to seek provisions and thus initiating the conflict.

Literary Devices

The verse effectively employs Setting to ground the narrative, specifying Maon as Nabal's residence and Carmel as the location of his wealth and the shearing event. This geographical precision adds realism and highlights the local prominence of Nabal. Foreshadowing is subtly present; the detailed description of Nabal's immense wealth and the specific timing of the sheep shearing (a time of expected generosity) implicitly foreshadow the coming conflict with David, who, as an outlaw, would naturally seek provisions from such a rich landowner during a festive period. There's also an element of Irony in the description of Nabal as "very great." While materially great, the subsequent narrative reveals him to be morally and spiritually "foolish" (as his name implies), creating a stark contrast between his outward status and his inner character. Finally, the use of Numerical Detail ("three thousand sheep, and a thousand goats") serves to emphasize the sheer scale of Nabal's prosperity, making his later churlishness all the more egregious and highlighting the abundance from which he refused to share.

Theological and Thematic Connections

First Samuel 25:2, by meticulously detailing Nabal's immense wealth, immediately sets the stage for a profound theological examination of stewardship and the dangers of avarice. In a society where wealth was often seen as a sign of divine blessing, Nabal's story serves as a cautionary tale that material abundance, without wisdom and generosity, can lead to spiritual poverty and destruction. His "greatness" is defined solely by possessions, a stark contrast to the biblical understanding of true greatness found in character, righteousness, and humble service. The narrative highlights that God's provision for His people often comes through human means, and Nabal's refusal to share with David's men, who had protected his flocks, was not just a social slight but a failure to recognize a divine opportunity for generosity. This episode ultimately underscores God's sovereignty in providing for His anointed, even when human channels fail, demonstrating that His plans will not be thwarted by human folly or greed.

Proverbs 11:24Luke 12:151 Timothy 6:17-19

Reflection and Application

Nabal's introduction in 1 Samuel 25:2, with its emphasis on his "very great" wealth, immediately challenges us to examine our own relationship with material possessions. In a world that often equates worth with wealth, Nabal's story reminds us that true greatness is not measured by what we accumulate, but by how we steward what we have been given, particularly in our generosity and compassion towards others. His vast resources, rather than fostering a spirit of hospitality and shared blessing, became a source of self-centeredness and foolishness. This verse invites us to reflect on whether our own "possessions" serve as a means to bless others and honor God, or if they foster a spirit of hoarding and isolation. It prompts us to consider how we respond when opportunities arise to extend kindness and provision, especially to those in need or to those who have served us, recognizing that every resource is ultimately a gift from God. The narrative of Nabal is a powerful reminder that while prosperity can be a blessing, it also carries a profound responsibility to use our resources wisely and generously, reflecting the character of a benevolent God rather than the self-serving nature of a fool.

Questions for Reflection

  1. How does the emphasis on Nabal's wealth in this verse challenge my own understanding of "greatness" or "success"?
  2. In what ways might my own possessions or resources tempt me towards self-centeredness rather than generosity?
  3. How can I cultivate a spirit of open-handedness and hospitality, even when it might feel inconvenient or costly?
  4. What does Nabal's story teach me about the responsibility that comes with abundance?

FAQ

What was the significance of sheep shearing in ancient Israel, as mentioned in this verse?

Sheep shearing was a major annual event in ancient Israel, far more than just an agricultural task. It was a time of great celebration and feasting, akin to a harvest festival, marking the culmination of a year's work with the flocks. Landowners like Nabal would typically host a large feast for their workers and often extend hospitality to guests or those who had provided protection for their flocks. It was a period of abundance and generosity, making Nabal's subsequent refusal to share with David's men particularly egregious and a violation of established social customs, as highlighted by Abigail's actions later in the chapter, beginning in 1 Samuel 25:18.

Why is Nabal's wealth emphasized so strongly in this introductory verse?

The strong emphasis on Nabal's immense wealth ("very great," "three thousand sheep, and a thousand goats") serves several crucial narrative and thematic purposes. Firstly, it immediately establishes Nabal's high social standing and economic power, setting him up as a significant figure. Secondly, and more importantly, it creates a stark contrast with David's immediate need and the expectations of hospitality during the sheep-shearing festival. This contrast highlights Nabal's churlishness and lack of generosity, making his refusal to provide for David's men all the more offensive. Ultimately, it also sets the stage for divine judgment, demonstrating that God is not impressed by material wealth alone, especially when it is accompanied by foolishness and a lack of compassion, echoing the wisdom found in Proverbs 28:27.

Christ-Centered Fulfillment

The introduction of Nabal in 1 Samuel 25:2, a man defined by his vast earthly possessions and "greatness," stands in stark contrast to the true "greatness" embodied by Jesus Christ. Nabal's wealth, measured in sheep and goats, ultimately led to his self-indulgence and foolishness, demonstrating the futility of riches hoarded for self. In contrast, Jesus, though "rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). He is the ultimate Good Shepherd, not merely possessing sheep but laying down His life for them (John 10:11). While Nabal refused to share his abundance, Jesus offers Himself as the bread of life, freely giving all that He has to sustain His people (John 6:35). The sheep shearing, a time of feasting and provision, foreshadows the ultimate feast of salvation provided by the Lamb of God, who takes away the sin of the world!. Nabal's material greatness proved to be a curse, leading to his swift demise, whereas Christ's humble service and sacrificial love established an eternal kingdom, demonstrating that true greatness is found not in accumulating wealth, but in self-giving love and obedience to God (Philippians 2:5-8).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 25:2–11. His three-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 10 verses
Passage under comment1 Samuel 25:2–11
I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here begins the story of Nabal.

I.A short account of him, who and what he was (Sa1 25:2, Sa1 25:3), a man wee should never have heard of if there had not happened some communication between him and David. Observe,

1.His name: Nabal - a fool; so it signifies. It was a wonder that his parents would give him that name and an ill omen of what proved to be this character. Yet indeed we all of us deserve to be so called when we come into the world, for man is born like the wild ass's colt and foolishness is bound up in our hearts.

2.His family: He was of the house of Caleb, but was indeed of another spirit. He inherited Caleb's estate; for Maon and Carmel lay near Hebron, which was given to Caleb (Jos 15:54, Jos 15:55; Jos 14:14), but he was far from inheriting his virtues. He was a disgrace to his family, and then it was no honour to him. Degeneranti genus opprobrium - A Good extraction is a reproach to him who degenerates from it. The Septuagint, and some other ancient versions, read it appellatively, not, He was a Calebite, but He was a dogged man, of a currish disposition, surly and snappish, and always snarling. He was anthrōpos kunikos - a man that was a cynic.

3.His wealth: He was very great, that is, very rich (for riches make men look great in the eye of the world), otherwise, to one that takes his measures aright, he really looked very mean. Riches are common blessings, which God often gives to Nabals, to whom he gives neither wisdom nor grace.

4.His wife - Abigail, a woman of great understanding. Her name signifies, the joy of her father; yet he could not promise himself much joy of her when he married her to such a husband, enquiring more after his wealth than after his wisdom. Many a child is thrown away upon a great heap of the dirt of worldly wealth, married to that, and to nothing else that is desirable. Wisdom is good with an inheritance, but an inheritance is good for little without wisdom. Many an Abigail is tied to a Nabal; and if it be so, be her understanding, like Abigail's, ever so great, it will be little enough for her exercises.

5.His character. He had no sense either of honour or honesty; not of honour, for he was churlish, cross, and ill-humoured; not of honesty, for he was evil in his doings, hard and oppressive, and a man that cared not what fraud and violence he used in getting and saving, so he could but get and save. This is the character given of Nabal by him who knows what every man is.

II.David's humble request to him, that he would send him some victuals for himself and his men.

1.David, it seems, was in such distress that he would be glad to be beholden to him, and did in effect come a begging to his door. What little reason have we to value the wealth of this world when so great a churl as Nabal abounds and so great a saint as David suffers want! Once before we had David begging his bread, but then it was of Ahimelech the high priest, to whom one would not grudge to stoop. But to send a begging to Napal was what such a spirit as David had could not admit without some reluctancy; yet, if Providence bring him to these straits, he will not say that to beg he is ashamed. Yet see Psa 37:25.

2.He chose a good time to send to Nabal, when he had many hands employed about him in shearing his sheep, for whom he was to make a plentiful entertainment, so that good cheer was stirring. Had he sent at another time, Nabal would have pretended he had nothing to spare, but now he could not have that excuse. It was usual to make feasts at their sheep-shearings, as appears by Absalom's feast on that occasion (Sa2 13:24), for wool was one of the staple commodities of Canaan.

3.David ordered his men to deliver their message to him with a great deal of courtesy and respect: "Go to Nabal, and greet him in my name. Tell him I sent you to present my service to him, and to enquire how he does and his family," Sa1 25:5. He puts words in their mouths (Sa1 25:6): Thus shall you say to him that liveth; our translators add, in prosperity, as if those live indeed that live as Nabal did, with abundance of the wealth of this world about them; whereas, in truth, those that live in pleasure are dead while they live, Ti1 5:6. This was, methinks too high a compliment to pass upon Nabal, to call him the man that liveth. David knew better things, that in God's favour is life, not in the world's smiles; and by the rough answer he was well enough served, for this too smooth address to such a muck-worm. Yet his good wishes were very commendable. "Peace be to thee, all good both to soul and body. Peace be to thy house and to all that thou hast." Tell him I am a hearty well-wisher to his health and prosperity. He bids them call him his son David (Sa1 25:8), intimating that, for his age and estate, David honoured him as a father, and therefore hoped to receive some fatherly kindness from him.

4.He pleaded the kindness which Nabal's shepherds had received from David and his men; and one good turn requires another. He appeals to Nabal's own servants, and shows that when David's soldiers were quartered among Nabal's shepherds,

(1.)They did not hurt them themselves, did them no injury, gave them no disturbance, were not a terror to them, nor took any of the lambs out of the flock. Yet, considering the character of David's men, men in distress, and debt, and discontented, and the scarcity of provisions in his camp, it was not without a great deal of care and good management that they were kept from plundering.

(2.)They protected them from being hurt by others. David himself does but intimate this, for he would not boast of his good offices: Neither was there aught missing to them, Sa1 25:7. But Nabal's servants, to whom he appealed, went further (Sa1 25:16): They were a wall unto us, both by night and day. David's soldiers were a guard to Nabal's shepherds when the bands of the Philistines robbed the threshing-floors (Sa1 23:1) and would have robbed the sheep-folds. From those plunderers Nabal's flocks were protected by David's care, and therefore he says, Let us find favour in thy eyes. Those that have shown kindness may justly expect to receive kindness.

5.He was very modest in his request. Though David was anointed king, he insisted not upon royal dainties, but, "Give whatsoever comes to thy hand, and we will be thankful for it." Beggars must not be choosers. Those that deserved to have been served first will now be glad of what is left. They plead, We come in a good day, a festival, when not only the provision is more plentiful, but the heart and hand are usually more open and free than at other times, when much may be spared and yet not be missed. David demands not what he wanted as a debt, either by way of tribute as he was a king, or by way of contribution as he was a general, but asks it as a boon to a friend, that was his humble servant. David's servants delivered their message faithfully and very handsomely, not doubting but to go back well laden with provisions.

III.Nabal's churlish answer to this modest petition, Sa1 25:10, Sa1 25:11.

One could not have imagined it possible that any man should be so very rude and ill-conditioned as Nabal was. David called himself his son, and asked bread and a fish, but, instead thereof, Nabal gave him a stone and a scorpion; not only denied him, but abused him. If he had not thought fit to send him any supplies for fear of Ahimelech's fate, who paid dearly for his kindness to David; yet he might have given a civil answer, and made the denial as modest as the request was. But, instead of that, he falls into a passion, as covetous men are apt to do when they are asked for any thing, thinking thus to cover one sin with another, and by abusing the poor to excuse themselves from relieving them. But God will not thus be mocked.

1.He speaks scornfully of David as an insignificant man, not worth taking notice of. The Philistines could say of him, This is David the king of the land, that slew his ten thousands (Sa1 21:11), yet Nabal his near neighbour, and one of the same tribe, affects not to know him, or not to know him to be a man of any merit or distinction: Who is David? And who is the son of Jesse? He could not be ignorant how much the country was obliged to David for his public services, but his narrow soul thinks not of paying any part of that debt, nor so much as of acknowledging it; he speaks of David as an inconsiderable man, obscure, and not to be regarded. Think it not strange if great men and great merits be thus disgraced.

2.He upbraids him with his present distress, and takes occasion from it to represent him as a bad man, that was fitter to be set in the stocks for a vagrant than to have any kindness shown him. How naturally does he speak the churlish clownish language of those that hate to give alms! There are many servants now-a-days (as if there had been none such in former days) that break every man from his master, suggesting that David was one of them himself ("He might have kept his place with his master Saul, and then he needed not have sent to me for provisions"), and also that he entertained and harboured those that were fugitives like himself. It would make one's blood rise to hear so great and good a man as David thus vilified and reproached by such a base churl as Nabal. But the vile person will speak villany, Isa 32:5-7. If men bring themselves into straits by their own folly, yet they are to be pitied and helped, and not trampled upon and starved. But David was reduced to this distress, not by any fault, no, nor any indiscretion, of his own, but purely by the good services he had done to his country and the honours which his God had put upon him; and yet he was represented as a fugitive and runagate. Let this help us to bear such reproaches and misrepresentations of us with patience and cheerfulness, and make us easy under them, that it has often been the lot of the excellent ones of the earth. Some of the best men that ever the world was blest with were counted as the off-scouring of all things, Co1 4:13.

3.He insists much upon the property he had in the provisions of his table, and will by no means admit any body to share in them. "It is my bread and my flesh, yes, and my water too (though usus communis aquarum - water is every one's property), and it is prepared for my shearers," priding himself in it that it was all his own; and who denied it? Who offered to dispute his title? But this, he thinks, will justify him in keeping it all to himself, and giving David none; for may he not do what he will with his own? Whereas we mistake if we think we are absolute lords of what we have and may do what we please with it. No, we are but stewards, and must use it as we are directed, remembering it is not our own, but his that entrusted us with it. Riches are ta allotria (Luk 16:12); they are another's, and we ought not to talk too much of their being our own.

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Historical interpretation

Historical Reception

2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

2 quotes · AD 735
AD 735BedeEarly MedievalSourceCommentary on Samuel
And it happened that his flock was being sheared in Carmel. It happened that some of the more perfect listeners among the scribes, in the recognition of external chastity, were abandoning their legal acts so that the inner man might be renewed day by day. It happened that all the people subject to them were giving the Lord their wool, as if it were the first fruits and tithes of their produce, which could be lost without pain.
AD 735BedeEarly MedievalSourceCommentary on Samuel
And he had three thousand sheep, etc. To the scribes and Pharisees were committed innocent and penitent souls for teaching: these perfected by faith, hope, and charity; those still following the rudiments of first faith which begins from fear.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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