1 Samuel 25:8

KJV

Ask thy young men, and they will shew thee. Wherefore let the young men find favour in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David.

KJV (with Strong's)

Ask {H7592} thy young men {H5288}, and they will shew {H5046} thee. Wherefore let the young men {H5288} find {H4672} favour {H2580} in thine eyes {H5869}: for we come {H935} in a good {H2896} day {H3117}: give {H5414}, I pray thee, whatsoever cometh {H4672} to thine hand {H3027} unto thy servants {H5650}, and to thy son {H1121} David {H1732}.

Complete Jewish Bible

Ask your own men; they'll tell you. Therefore, receive my men favorably, since we have come on a festive day. Please give what you can to your servants and to your son David.'"

Berean Standard Bible

Ask your young men, and they will tell you. So let my young men find favor with you, for we have come on the day of a feast. Please give whatever you can afford to your servants and to your son David.’”

American Standard Version

Ask thy young men, and they will tell thee: wherefore let the young men find favor in thine eyes; for we come in a good day: give, I pray thee, whatsoever cometh to thy hand, unto thy servants, and to thy son David.

Commentary

### SUMMARY
First Samuel 25:8 captures a pivotal moment in David's wilderness wanderings, where he, through his messengers, humbly yet strategically requests provisions from Nabal, a wealthy sheep owner. The verse articulates David's appeal to Nabal's generosity and the established custom of hospitality during the festive sheep-shearing season, emphasizing that David's men had protected Nabal's flocks and that this "good day" was an opportune time for reciprocal kindness. It subtly sets the stage for the dramatic confrontation that ensues, highlighting the stark contrast between David's respectful posture and Nabal's churlish refusal.

### CONTEXT
* **Literary Context:** This verse is embedded within the larger narrative of [1 Samuel 25](/1_samuel/25 "1 Samuel 25 - David, Nabal, and Abigail"), a crucial interlude between Saul's relentless pursuit of David and David's eventual ascent to the throne. Immediately preceding this, David has been living in the wilderness of Paran, gathering around him a company of 600 men, many of whom were distressed, indebted, or discontented ([1 Samuel 22:2](/1_samuel/22-2 "1 Samuel 22:2 - David's Mighty Men Gather")). David's men had provided a protective hedge for Nabal's shepherds and flocks in the open country, preventing any harm or theft, a service often unacknowledged or uncompensated in such precarious times. The sheep-shearing festival, a time of great feasting and celebration, provided the perfect customary occasion for David to send ten young men to Nabal, not to demand, but to respectfully request provisions in return for their uncompensated service. This request, framed with deference and an appeal to custom, contrasts sharply with Nabal's subsequent arrogant and insulting refusal in [1 Samuel 25:10-11](/1_samuel/25-10-11 "1 Samuel 25:10-11 - Nabal's Insulting Reply"), which then precipitates David's furious response and Abigail's wise intervention, ultimately showcasing David's reliance on divine justice rather than his own vengeance.
* **Historical & Cultural Context:** The sheep-shearing season in ancient Israel was more than just an agricultural event; it was a major festival, akin to a harvest celebration, marked by feasting, generosity, and communal rejoicing. Wealthy landowners like Nabal would host lavish meals for their workers and often extend hospitality to others, especially those who had provided a service or were traveling. In a nomadic or semi-nomadic society, mutual aid and reciprocal relationships were essential for survival and social cohesion. David, though a fugitive, was a recognized leader with a large company, and his protection of Nabal's flocks was a significant, unrequested service that directly benefited Nabal's prosperity. The expectation was that Nabal would acknowledge this service with a gift, a common practice in the ancient Near East where hospitality was a sacred duty and a mark of honor, reflecting one's character and standing. To refuse such a request, especially during a "good day" of celebration, was not merely impolite but a profound cultural offense, indicating a severe lack of respect, generosity, and social responsibility.
* **Key Themes:** This verse contributes to several key themes within [1 Samuel](/1_samuel/1 "The Book of 1 Samuel") and the broader biblical narrative. It highlights the theme of **divine provision and human responsibility**, showing David's reliance on God's indirect provision through human means, and his responsibility to care for his own men. It underscores the importance of **reciprocity and gratitude** in human relationships, contrasting David's respectful appeal with Nabal's later churlishness, thereby illustrating the consequences of ingratitude and the blessings of generosity. The phrase "good day" (Hebrew: *yom tov*) introduces the theme of **celebration and generosity**, emphasizing that times of abundance are opportunities for sharing blessings, as seen in passages like [Nehemiah 8:10](/nehemiah/8-10 "Nehemiah 8:10 - The Joy of the Lord is Your Strength"). Furthermore, the interaction subtly foreshadows the **nature of true kingship**: David, though an anointed king-in-waiting, demonstrates humility, respect for custom, and a reliance on God's justice, unlike Saul, who often acted presumptuously and self-servingly. Nabal's character, marked by foolishness and arrogance, serves as a foil to David's growing wisdom and reliance on God's sovereignty, ultimately demonstrating that God provides for His anointed and brings low those who oppose Him, as powerfully articulated in [Hannah's prayer](/1_samuel/2-7-8 "1 Samuel 2:7-8 - Hannah's Prayer of Thanksgiving").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Favour (Hebrew, _chên'_):** The word *chên* (H2580) signifies "graciousness," encompassing both subjective kindness and objective beauty. Here, it is David's appeal for Nabal to look kindly upon his young men and, by extension, David himself. It is a plea for Nabal's goodwill and generosity, not a demand, implying that such a response would be a sign of Nabal's good character and recognition of the service rendered. This concept of finding favor is crucial throughout biblical narratives, often indicating divine approval or human kindness and acceptance.
* **Good Day (Hebrew, _ṭôwb yôwm'_):** This phrase, a combination of *ṭôwb* (H2896) meaning "good" in the widest sense (beautiful, bountiful, pleasant, prosperous) and *yôwm* (H3117) meaning "day" (a space of time defined by an associated term), carries significant cultural weight beyond a mere calendar day. In the context of a sheep-shearing festival, it denotes a day of prosperity, celebration, and auspiciousness, a time when generosity is expected and abundance is shared. By stating "we come in a good day," David's messengers are appealing to a widely understood social norm that obligated the wealthy host to provide for guests and those who had served them, especially during such a joyous and plentiful occasion. It sets a moral expectation for Nabal's response, highlighting the appropriateness and timeliness of the request.
* **Servants (Hebrew, _ʿebed'_):** While literally meaning "servants" or "bondmen" (H5650), in this context, the term "thy servants" is a deferential address used by David's messengers to Nabal, a wealthy landowner. It reflects a respectful posture, acknowledging Nabal's social standing and authority. However, it also subtly refers to David's own men, who are indeed serving Nabal by protecting his flocks. The term underscores David's leadership and his responsibility to provide for his followers, making the request for provisions a matter of necessity for his "servants" and emphasizing their dependence on Nabal's generosity.

#### Verse Breakdown
* **"Ask thy young men, and they will shew thee."**: David's messengers strategically begin by appealing to Nabal's own shepherds, who were direct, impartial witnesses to David's protection of their flocks. This is a brilliant rhetorical move, providing irrefutable evidence of David's service and placing the onus on Nabal to verify the claim. It suggests that the shepherds, having benefited directly from David's men, would confirm their good conduct and the protection provided, thereby validating David's humble request.
* **"Wherefore let the young men find favour in thine eyes:"**: This clause directly follows the appeal to Nabal's shepherds, building on the anticipated confirmation of David's service. It is a polite yet firm request for Nabal to respond with kindness and generosity. The "young men" here refer to David's messengers and, by extension, David's entire company, seeking Nabal's benevolent regard and a favorable response to their petition, implying that such favor would be a just recompense for their protection.
* **"for we come in a good day:"**: This is the core justification for the request. As discussed in "Key Word Analysis," "good day" signifies a festive, prosperous occasion (the sheep-shearing festival) where generosity and sharing were customary and expected. It implies that Nabal, being wealthy and celebrating, has an abundance that he should share, and that this is the most appropriate and culturally obligated time for such a request, appealing to his sense of social duty and honor.
* **"give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David."**: This is the direct petition for provisions. "Whatsoever cometh to thine hand" is a humble, open-ended request, leaving the quantity and type of provision to Nabal's discretion, further emphasizing David's deferential approach and avoiding any appearance of demand. The address "unto thy servants, and to thy son David" is a respectful form of self-identification. "Thy servants" refers to David's men, while "thy son David" is a respectful, almost supplicatory, way for David to refer to himself in relation to a wealthy and older man like Nabal, acknowledging Nabal's social standing while subtly reminding him of David's own growing prominence and the significant service rendered.

#### Literary Devices
The verse employs several significant literary devices that underscore David's strategic and deferential approach. **Appeal to Custom** is central, as David's messengers explicitly reference the "good day" of sheep-shearing, invoking the well-understood societal expectation of generosity and hospitality during such festive times. There is a subtle but effective **Rhetorical Strategy** at play, beginning with the instruction to "ask thy young men," which serves as an immediate, verifiable witness to David's good deeds, thereby pre-empting any denial or excuse from Nabal. The phrase "let the young men find favour in thine eyes" is an example of **Polite Imperative**, a respectful yet direct request that seeks to influence Nabal's disposition. The use of "thy son David" is a form of **Deferential Language** or **Supplication**, designed to elicit a positive, paternalistic response from Nabal by acknowledging his status while subtly reminding him of David's own, albeit unofficial, authority and the crucial protection provided. The entire request, framed in humility and custom, creates a stark **Contrast** with Nabal's later arrogant and insulting response, setting up the dramatic tension of the chapter and highlighting Nabal's foolishness against David's initial restraint and wisdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly a simple request for food, is rich with theological implications concerning divine provision, human responsibility, and the nature of generosity. David, though anointed by God and destined for kingship, is not miraculously fed but must rely on human means, demonstrating God's ordinary providence through the actions of others. The expectation of reciprocity and the appeal to the "good day" underscore the biblical principle that those who have been blessed should be a blessing to others, especially in times of abundance. Nabal's subsequent refusal, despite his immense wealth, highlights the sin of covetousness, a profound lack of hospitality, and a failure to acknowledge God's hand in his prosperity, contrasting sharply with the numerous biblical injunctions to care for the needy and share one's resources. Ultimately, the narrative serves as a reminder that true prosperity is not merely material wealth but the wisdom to use it generously and righteously, acknowledging God as the ultimate provider and steward of all blessings.

* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")
* [Luke 6:38](/luke/6-38 "Luke 6:38 - Give, and it will be given to you")
* [2 Corinthians 9:7](/2_corinthians/9-7 "2 Corinthians 9:7 - God Loves a Cheerful Giver")

### REFLECTION AND APPLICATION
First Samuel 25:8 offers profound lessons on the dynamics of asking, giving, and receiving, and the character required for each. David's approach models a respectful, evidence-based appeal, rooted in the understanding of cultural norms and a recognition of mutual benefit. For us, this verse prompts self-reflection on how we approach others with needs, whether we do so with humility and respect, or with entitlement. It reminds us that even when we have provided a service or are in a position of need, a gracious and respectful demeanor can open doors. More importantly, it challenges us to examine our own hearts regarding generosity. Are we like Nabal, who, despite abundance, hoards his blessings and refuses to acknowledge the contributions of others, or even the hand of God in his prosperity? Or are we willing to share, especially during our "good days" – times of personal prosperity, joy, or blessing – recognizing that all we have is from God and that we are merely stewards? The narrative reminds us that true blessing lies not just in receiving, but in the willingness to give freely and generously, fostering community, honoring those who serve, and reflecting the very character of God. Our response to the needs of others, particularly those who have served us, reveals the true measure of our character and our understanding of God's grace and abundance.

#### Questions for Reflection
* **How does David's respectful appeal in this verse challenge my own approach when I have a need or make a request of others?**
* **In what ways do I experience "good days" or seasons of abundance, and how am I prompted to share my blessings with others during these times, rather than hoarding them?**
* **What does Nabal's eventual response (though not in this verse) teach me about the dangers of ingratitude and a lack of generosity, especially towards those who serve or are in need?**
* **How can I cultivate a heart of generosity and hospitality, even when it might not be explicitly requested, in imitation of God's own character and provision?**

### FAQ
**Why did David refer to himself as "thy son David" to Nabal?**

Answer: David's reference to himself as "thy son David" was a strategic and culturally appropriate gesture of deference. In ancient Near Eastern societies, a younger or less established person might address an older, wealthier, or more prominent individual as "father" or "son" to show respect, humility, and to appeal for a benevolent, paternalistic response. It was a respectful way to acknowledge Nabal's status and wealth, while subtly reminding him of David's own identity and the service rendered. This deferential language was an appeal to Nabal's generosity and a plea for favor, rather than a demand, aligning with David's overall respectful approach in [1 Samuel 25:6-8](/1_samuel/25-6-8 "1 Samuel 25:6-8 - David's Respectful Request to Nabal"). It aimed to evoke Nabal's compassion and sense of obligation as a prominent figure.

**What is the significance of "we come in a good day" in this context?**

Answer: The phrase "we come in a good day" (Hebrew: *yom tov*) is highly significant. It refers to the sheep-shearing festival, a time of great celebration, feasting, and abundance in ancient Israel. Culturally, such festive occasions were expected times for generosity and hospitality, where hosts would share their blessings with workers, guests, and those who had provided a service. By stating this, David's messengers were appealing to a well-understood social custom and moral obligation, implying that Nabal, in his prosperity, should be particularly open-handed. It sets the expectation for a gracious response and highlights Nabal's subsequent churlishness as a profound cultural and moral offense, contrasting sharply with the spirit of celebration and sharing that should characterize such a "good day" ([Nehemiah 8:10](/nehemiah/8-10 "Nehemiah 8:10 - The Joy of the Lord is Your Strength")). This phrase served as a powerful, yet polite, reminder of Nabal's societal duty.

### CHRIST-CENTERED FULFILLMENT
While 1 Samuel 25:8 describes David's earthly need and his appeal for provision, it beautifully foreshadows the ultimate provision found in Jesus Christ. David, as an anointed king-in-waiting, is in a position of need, seeking sustenance for his followers from a wealthy but ultimately foolish man. This mirrors Christ, the true King, who came not to be served but to serve, giving His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Just as David's men provided protection without immediate compensation, Christ provided ultimate salvation, a grace freely given and utterly undeserved, not by works, but through faith ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Grace Through Faith")). Nabal's rejection of David's humble request, despite David's service and the "good day" of abundance, reflects humanity's frequent rejection of God's gracious overtures and the ultimate rejection of Christ, the true "Lamb of God" who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Yet, unlike Nabal, God in Christ is the ultimate provider, the "Bread of Life" who satisfies every spiritual hunger ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), offering grace and mercy in our time of need, inviting us to approach His throne with confidence ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace")). The narrative ultimately points to Christ as the one who truly cares for His "servants," providing for them not out of obligation, but out of boundless love and divine abundance, fulfilling all their needs according to His glorious riches ([Philippians 4:19](/philippians/4-19 "Philippians 4:19 - God Will Supply All Your Needs")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Esther 9:19

Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar [a day of] gladness and feasting, and a good day, and of sending portions one to another.

Nehemiah 8:10

Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.

Nehemiah 8:12

And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.

Ecclesiastes 11:2

Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.

1 Samuel 24:11

Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that [there is] neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it.

1 Samuel 3:6

And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here [am] I; for thou didst call me. And he answered, I called not, my son; lie down again.

Esther 9:22

As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.