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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 25:36–44. His three-level outline is real structure in the source text, so it is rendered as structure.
We are now to attend Nabal's funeral and Abigail's wedding.
I.Nabal's funeral.
The apostle speaks of some that were twice dead, Jde 1:12. We have hare Nabal thrice dead, though but just now wonderfully rescued from the sword of David and delivered from so great a death; for the preservations of wicked men are but reservations for some further sorer strokes of divine wrath. Here is,
1.Nabal dead drunk, Sa1 25:36. Abigail came home, and, it should seem, he had so many people and so much plenty about him that he neither missed her nor the provisions she took to David; but she found him in the midst of his jollity, little thinking how near he was to ruin by one whom he had foolishly made his enemy. Sinners are often most secure when they are most in danger and destruction is at the door. Observe,
(1.)How extravagant he was in the entertainment of his company: He held a feast like the feast of a king, so magnificent and abundant, though his guests were but his sheep-shearers. This abundance might have been allowed if he had considered what God gave him his estate for, not to look great with, but to do good with. It is very common for those that are most niggardly in any act of piety or charity to be most profuse in gratifying a vain humour or a base lust. A mite is grudged to God and his poor; but, to make a fair show in the flesh, gold is lavished out of the bag. If Nabal had not answered to his name, he would never have been thus secure and jovial, till he had enquired whether he was safe from David's resentments; but (as bishop Hall observes) thus foolish are carnal men, that give themselves over to their pleasures before they have taken any care to make their peace with God.
(2.)How sottish he was in the indulgence of his own brutish appetite: He was very drunk, a sign he was Nabal, a fool, that could not use his plenty without abusing it, could not be pleasant with his friends without making a beast of himself. There is not a surer sign that a man has but little wisdom, nor a surer way to ruin the little he has, than drinking to excess. Nabal, that never thought he could bestow too little in charity, never thought he could bestow too much in luxury. Abigail, finding him in this condition (and probably those about him little better, when the master of the feast set them so bad an example), had enough to do to set the disordered house to-rights a little, but told Nabal nothing of what she had done with reference to David, nothing of his folly in provoking David, of his danger or of his deliverance, for, being drunk, he was as incapable to hear reason as he was to speak it. To give good advice to those that are in drink is to cast pearls before swine; it is better to stay till they are sober.
2.Nabal again dead with melancholy, Sa1 25:37. Next morning, when he had come to himself a little, his wife told him how near to destruction he had brought himself and his family by his own rudeness, and with what difficulty she had interposed to prevent it; and, upon this, his heart died within him and he became as a stone. Some suggest that the expense of the satisfaction made to David, by the present Abigail brought him, broke his heart: it seems rather that the apprehension he now had of the danger he had narrowly escaped put him into a consternation, and seized his spirits so that he could not recover it. He grew sullen, and said little, ashamed of his own folly, put out of countenance by his wife's wisdom. How is he changed! His heart over-night merry with wine, next morning heavy as a stone; so deceitful are carnal pleasures, so transient the laughter of the fool. The end of that mirth is heaviness. Drunkards are sometimes sad when they reflect upon their own folly. Joy in God makes the heart always light. Abigail could never, by her wise reasonings, bring Nabal to repentance; but now, by her faithful reproof, she brings him to despair.
3.Nabal, at last, dead indeed: About ten days after, when he had been kept so long under this pressure and pain, the Lord smote him that he died (Sa1 25:38), and, it should seem, he never held up his head; it is just with God (says bishop Hall) that those who live without grace should die without comfort, nor can we expect better while we go on in our sins. Here is no lamentation made for Nabal. He departed without being lamented. Every one wished that the country might never sustain a greater loss. David, when he heard the news of his death, gave God thanks for it, Sa1 25:39. He blessed God,
(1.)That he had kept him from killing him: Blessed be the lord, who hath kept his servant from evil. He rejoices that Nabal died a natural death and not by his hand. We should take all occasions to mention and magnify God's goodness to us in keeping us from sin.
(2.)That he had taken the work into his own hands, and had vindicated David's honour, and not suffered him to go unpunished who had been abusive to him; hereby his interest would be confirmed, and all would stand in awe of him, as one for whom God fought.
(3.)That he had thereby encouraged him and all others to commit their cause to God, when they are in any way injured, with an assurance that, in his own time, he will redress their wrongs if they sit still and leave the matter to him.
II.Abigail's wedding.
David was so charmed with the beauty of her person, and the uncommon prudence of her conduct and address, that, as soon as was convenient, after he heard she was a widow, he informed her of his attachment to her (Sa1 25:39), not doubting but that she who approved herself so good a wife to so bad a husband as Nabal would much more make a good wife to him, and having taken notice of her respect to him and her confidence of his coming to the throne.
1.He courted by proxy, his affairs, perhaps, not permitting him to come himself.
2.She received the address with great modesty and humility (Sa1 25:41), reckoning herself unworthy of the honour, yet having such a respect for him that she would gladly be one of the poorest servants of his family, to wash the feet of the other servants. None so fit to be preferred as those that can thus humble themselves.
3.She agreed to the proposal, went with his messenger, took a retinue with her agreeable to her quality, and she became his wife, Sa1 25:42. She did not upbraid him with his present distresses, and ask him how he could maintain her, but valued him,
(1.)Because she knew he was a very good man.
(2.)Because she believed he would, in due time, be a very great man. She married him in faith, not questioning but that, though now he had not a house of his own that he durst bring her to, yet God's promise go him would at length be fulfilled. Thus those who join themselves to Christ must be willing now to suffer with him, believing that hereafter they shall reign with him.
Lastly, On this occasion we have some account of David's wives. 1. One that he had lost before he married Abigail, Michal, Saul's daughter, his first, and the wife of his youth, to whom he would have been constant if she would have been so to him, but Saul had given her to another (Sa1 25:44), in token of his displeasure against him and disclaiming the relation of a father-in-law to him. 2. Another that he married besides Abigail (Sa1 25:43), and, as should seem, before her, for she is named first, Sa1 27:3. David was carried away by the corrupt custom of those times; but from the beginning it was not so, nor is it so now that Messias has come, and the times of reformation, Mat 19:4, Mat 19:5. Perhaps Saul's defrauding David of his only rightful wife was the occasion of his running into this irregularity; for, when the knot of conjugal affection is once loosed, it is scarcely ever tied fast again. When David could not keep his first wife he thought that would excuse him if he did not keep to his second. But we deceive ourselves if we think to make others' faults a cloak for our own.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is better, however, that in correcting these people we shun them when their anger is actually seething; for when they are aroused, they do not perceive what is being said to them. But when they have been restored to their senses, they the more willingly accept words of counsel, as they blush for having been peacefully borne with. For to the mind that is intoxicated with frenzy, everything said that is right appears to be wrong. Wherefore, Abigail laudably did not speak to Nabal about his sin when he was intoxicated, and as laudably told him of it when he became sober. For it was precisely because he did not hear of his fault when drunk that he was able to recognize it.
When ten days had passed, the death of Nabal can be understood as nothing better than the extermination of the most proud kingdom of the Jews, the overthrow of the temple, and the cessation of legal observances. Indeed, after the procession of ten days, it is evident that it pertains to the consummation of the law given in the Decalogue.
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Summary
First Samuel 25:38 records the direct divine judgment upon Nabal, a wealthy but arrogant and foolish man who had insulted and refused aid to David and his men. After Nabal's wife, Abigail, intervened to prevent David from taking personal vengeance, Nabal experienced a severe physical or psychological shock upon learning of his narrow escape. Approximately ten days later, the Lord Himself intervened, striking Nabal dead, thereby demonstrating God's sovereign justice, His protection of His anointed, and the ultimate consequences of pride and contempt for God's purposes.
Context
Literary Context
This verse serves as the dramatic climax to the narrative of David's encounter with Nabal and Abigail in 1 Samuel 25. The preceding verses detail Nabal's churlish refusal of David's polite request for provisions, despite David's men having provided protection to Nabal's shepherds in the wilderness. David, enraged by this insult and ingratitude, vows to destroy Nabal and his entire household, declaring, "So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall!" Abigail's swift and wise intervention, bringing provisions and humbly interceding, successfully averts David's intended massacre (1 Samuel 25:23-31). Upon her return, she finds Nabal drunk from a feast; the next morning, when she recounts the events, Nabal suffers a severe stroke-like episode, described as his "heart died within him, and he became as a stone". The ten-day interval between this incapacitation and his death underscores the deliberateness of God's final judgment, setting the stage for David's ultimate vindication and marriage to Abigail.
Historical & Cultural Context
The narrative unfolds during David's period as a fugitive from King Saul, operating in the wilderness of Judah. David and his men were essentially outlaws, yet they maintained a degree of order and protection for local communities, often in exchange for provisions—a common practice in such environments. Nabal, a wealthy man from Maon with extensive flocks, represented the established, settled population. His contempt for David, whom he viewed as a mere runaway servant, asking "Who is David? and who is the son of Jesse? there be many servants nowadays that break away every man from his master", was not only a grave insult but a violation of the reciprocal obligations of hospitality and protection in ancient Near Eastern culture. Such an affront, especially to a powerful figure like David, could easily escalate into violent retribution, as David initially intended. The concept of divine judgment for such hubris was deeply embedded in Israelite understanding, where the Lord was seen as actively involved in the affairs of His people and their enemies, ensuring justice.
Key Themes
This verse powerfully contributes to several overarching themes within 1 Samuel and the broader biblical narrative. Firstly, it highlights Divine Justice and Sovereignty, demonstrating that vengeance ultimately belongs to the Lord, not to human hands, as declared in Deuteronomy 32:35. God intervenes directly to punish Nabal for his foolishness, arrogance, and disrespect towards David, His anointed, thereby preventing David from sinning. Secondly, it underscores the Consequences of Pride and Folly, as Nabal's name (meaning "fool") perfectly encapsulates his character and foreshadows his ultimate demise, echoing the proverb that "Pride goeth before destruction, and an haughty spirit before a fall". His death serves as a stark warning against defying God's chosen instruments and rejecting wisdom. Thirdly, the passage emphasizes God's Protection of His Anointed, as the Lord actively defends David, ensuring that His purposes for David's kingship are not derailed by personal vengeance or the actions of foolish men. Finally, it illustrates God's Perfect Timing, as the "about ten days" interval signifies a deliberate, measured act of divine judgment, not a hasty reaction, showcasing God's patient yet certain justice.
Exposition and Analysis
Key Word Analysis
The use of the divine covenant name "Yahweh" (H3068, often translated as "the LORD" in English Bibles) is highly significant. It emphasizes that Nabal's death was not a natural occurrence or a mere consequence of his shock, but a direct, intentional act of the self-Existent, sovereign God of Israel. This is a personal, active intervention by the God who upholds justice and protects His chosen ones, highlighting His character as one who sees injustice and acts decisively.
This verb (H5062) is a primitive root meaning "to push, gore, defeat, stub (the toe), inflict (a disease)." It is frequently used in the Old Testament to describe a forceful, often fatal, blow or strike, particularly when inflicted by God as an act of judgment or punishment. Its application here unequivocally points to divine causation for Nabal's death, reinforcing that it was an act of God's direct judgment, not a natural illness or accident.
This primitive root (H4191) means "to die (literally or figuratively); causatively, to kill." In this context, it confirms the absolute and final outcome of the Lord's action. Nabal's death is presented as the direct and undeniable consequence of God's judgment, signifying the complete and definitive end of his rebellion and foolishness.
Verse Breakdown
"And it came to pass about ten days [after]"
This phrase establishes a specific, though approximate, timeframe. The "ten days" refers to the period following Nabal's initial incapacitation described in 1 Samuel 25:37, where his "heart died within him, and he became as a stone." This interval is crucial, suggesting a deliberate waiting period. It allowed time for Nabal to perhaps reflect on his folly, for Abigail's actions to fully unfold, and for God to demonstrate His patient but certain justice, distinguishing His action from David's impulsive rage.
"that the LORD smote Nabal"
This is the core declaration of divine agency. The subject is explicitly "the LORD" (Yahweh), not a natural cause or human hand. The verb "smote" (Hebrew: nâgaph) denotes a direct, forceful, and divinely orchestrated blow. This indicates that Nabal's death was a supernatural act of judgment, a direct execution of divine wrath against his arrogance, ingratitude, and contempt for God's anointed. It highlights God's active involvement in human affairs and His commitment to justice.
"that he died"
This simple, conclusive statement confirms the immediate and fatal outcome of the Lord's action. Nabal's death is presented as the direct and undeniable consequence of God's judgment. It signifies the complete and final end of his rebellion and foolishness, bringing to a close the conflict that had threatened David and his men. His death paves the way for David to take Abigail as his wife, further demonstrating God's providential care for David's future kingship.
Literary Devices
The passage employs several potent literary devices that amplify its theological message. Irony is prominent, as Nabal, whose name means "fool," lives up to his name through his actions and ultimately dies as a direct result of his foolishness, contrasting sharply with the wisdom and discernment of his wife, Abigail. There is also a strong sense of Poetic Justice, where Nabal's initial "heart died within him" (a metaphorical death or stroke) is followed by his literal death at the hand of God, a fitting and just end for one whose heart was hardened against wisdom and generosity. The narrative also uses Foreshadowing when Nabal's initial physical collapse in 1 Samuel 25:37 hints at his impending demise, setting the stage for the climactic divine intervention. Most significantly, the text emphasizes Divine Intervention, explicitly stating that "the LORD smote Nabal," making God the primary actor in the resolution of the conflict. This direct attribution to God underscores His sovereignty and His active role in upholding justice and protecting His chosen ones.
Theological and Thematic Connections
The death of Nabal at the hand of the Lord is a profound theological statement on divine justice, sovereignty, and the consequences of human arrogance. It serves as a powerful reminder that while humans may seek to exact vengeance, true justice ultimately resides with God. God's intervention not only punished Nabal for his egregious disrespect and ingratitude but also protected David, His anointed, from the sin of shedding innocent blood and taking matters into his own hands. This event underscores that God is actively involved in the affairs of His people, defending their cause and ensuring His purposes are fulfilled, even when His servants are tempted to stray from His path. It highlights the principle that God will repay evil and vindicate the righteous in His perfect timing, demonstrating that His justice is both patient and certain.
Reflection and Application
The narrative of Nabal's death offers timeless lessons for believers today. It calls us to trust in God's perfect justice and timing, especially when we feel wronged or insulted. In a world where immediate gratification and personal retribution often seem appealing, Nabal's story reminds us that vengeance belongs to the Lord. Our role is to extend grace, seek peace, and commit our grievances to God, confident that He will act righteously and justly. Furthermore, Nabal's foolishness serves as a stark warning against arrogance, ingratitude, and a hardened heart. We are called to cultivate humility, wisdom, and generosity, recognizing that our blessings come from God and should be shared with others. The discerning actions of Abigail, in stark contrast to Nabal, highlight the importance of peacemaking and wise intervention in conflict, demonstrating how one person's humility and foresight can avert disaster and glorify God. Ultimately, this passage encourages us to rely on God's protection and provision, knowing that He defends His own and orchestrates events to fulfill His divine plan, even through unexpected means.
Questions for Reflection
FAQ
Was Nabal's death a natural consequence of his shock, or was it a direct act of God?
The text explicitly states, "the LORD smote Nabal, that he died." While Nabal had a severe physical or psychological shock ("his heart died within him, and he became as a stone" in 1 Samuel 25:37), the subsequent death "about ten days after" is directly attributed to the Lord. The Hebrew verb "smote" (נָכָה, nakah) is frequently used to describe a direct, often fatal, divine judgment or affliction in the Old Testament. This strongly indicates that Nabal's death was not merely a natural consequence of his previous episode but a deliberate and supernatural act of divine judgment, demonstrating God's active involvement in human affairs.
Why did God wait "about ten days" to strike Nabal dead?
The "ten days" interval underscores the deliberateness of God's justice. It was not an impulsive act, unlike David's initial rage. This period likely served several purposes: it allowed time for Nabal to fully comprehend the gravity of his near-fatal error and the consequences of his actions, perhaps even to experience a measure of fear or despair. It also allowed for the full unfolding of Abigail's wise intervention, demonstrating that God's justice operates on His own perfect timeline, ensuring that His purposes are fulfilled and His character as a patient yet righteous judge is upheld. This delay highlights that God's judgment is measured and certain, not hasty, and that He works all things according to the counsel of His will, as seen throughout Ephesians 1.
Christ-Centered Fulfillment
The divine judgment upon Nabal in 1 Samuel 25:38 powerfully foreshadows the ultimate and perfect justice administered by God through Jesus Christ. Nabal's death, a direct act of divine intervention, demonstrates God's unwavering commitment to justice and His protection of His anointed. In the New Testament, we see that God has "committed all judgment unto the Son". While Nabal faced immediate temporal judgment for his foolishness and rebellion, Christ is the one who will execute final, eternal judgment upon all who reject God and His anointing, as depicted in the scene of the "great white throne judgment". Conversely, for those who are in Christ, the wrath and judgment that Nabal experienced have been fully absorbed by Jesus on the cross, for "much more then, being now justified by his blood, we shall be saved from wrath through him". Christ, the true and greater David, not only averts God's wrath from His people but also perfectly fulfills God's justice, ensuring that His followers are protected from the ultimate consequences of sin, not by their own vengeance, but by His perfect sacrifice and intercession, for "he ever liveth to make intercession for them". Thus, Nabal's demise points to the righteous judgment of God that is both terrifying for the unrepentant and gloriously redemptive for those found in Christ.