The Life of David, Vol. I.
by A. W. Pink
His Affront From Nabal
1 Samuel 25
The incident which is now to engage our attention may seem, at first sight, to contain in it little of practical importance for our hearts. If so, we may be sure that our vision is dim. There is nothing trivial in Holy Writ. Everything which the Spirit has recorded therein has a voice for us, if only we will seek the hearing ear. Whenever we read a portion of God’s Word, and find therein little suited to our own case and need, we ought to be humbled: the fault is in us. This should at once be acknowledged unto God, and a spiritual quickening of soul sought from Him. There should be a definite asking Him to graciously anoint our eyes (Rev. 3:18), not only that we may be enabled to behold wondrous things in His Law, but also that He will make us of quick discernment to perceive how the passage before us applies to ourselves—what are the particular lessons we need to learn from it. The more we cultivate this habit, the more likely that God will be pleased to open His Word unto us.
It is the practical lessons to be learned from each section that all of us so much need, and this is uppermost in our mind in the composing of this present series. What, then, is there here for us to take to heart? David, in his continued wanderings, applies to a well-to-do farmer for some rations for his men. The appeal was suitably timed, courteously worded, and based upon a weighty consideration. The request was presented not to a heathen, but to an Israelite, to a member of his own tribe, to a descendant of Caleb; in short, to one from whom he might reasonably expect a favorable response. Instead, David met with a rude rebuff and a provoking insult. Obviously, there is a warning here for us in the despicable meanness of Nabal, which must be turned into prayer for divine grace to preserve us from being inhospitable and unkind to God’s servants.
But it is with David that we are chiefly concerned. In our last three chapters we have seen him conducting himself with becoming mildness and magnanimity, showing mercy unto the chief of his enemies. There we saw him resisting a sore temptation to take matters into his own hands, and make an end of his troubles by slaying the chief of his persecutors, when he was thoroughly in his power. But here our hero is seen in a different light. He meets with another trial, a trial of a much milder nature, yet instead of overcoming evil with good, he was in imminent danger of being overcome with evil. Instead of exercising grace, he is moved with a spirit of revenge; instead of conducting himself so that the praises of God are "shown forth" (1 Peter 2:9), only the works of the flesh are seen. Alas, how quickly had the fine gold become dim! How are we to account for this? And what are the lessons to be learned from it?
Is the reader surprised as he turns from the blessed picture presented in the second half of 1 Samuel 24 and ponders the almost sordid actions of David in the very next chapter? Is he puzzled to account for the marked lapse in the conduct of him who had acted so splendidly toward Saul? Is he at a loss to explain David’s spiteful attitude toward Nabal? If so, he must be woefully ignorant of his own heart, and has yet to learn a most important lesson: that no man stands a moment longer than divine grace upholds him. The strongest are weak as water immediately the power of the Spirit is withdrawn; the most mature and experienced Christian acts foolishly the moment he be left to himself; none of us has any reserve strength or wisdom in himself to draw from: our source of sufficiency is all treasured up for us in Christ, and as soon as communion with Him be broken, as soon as we cease looking alone to Him for help, we are helpless.
What has just been stated above is acknowledged as true by God’s people in general, yet many of their thoughts and conclusions are glaringly inconsistent therewith—or why be so surprised when they hear of some eminent saint experiencing a sad fall! The "eminent saint" is not the one who has learned to walk alone, but he who most feels his need of leaning harder upon the "everlasting arms." The "eminent saint" is not the one who is no longer tempted by the lusts of the flesh and harassed by the assaults of Satan, but he who knows that in the flesh there dwelleth no good thing, and that only from Christ can his "fruit" be found (Hosea 14:8). Looked at in themselves, the "fathers" in Christ are just as frail and feeble as the "babes" in Christ. Left to themselves, the wisest Christians have no better judgment than has the new convert. Whether God is pleased to leave us upon earth another year or another hundred years, all will constantly need to observe that word, "Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak" (Matthew 26:41).
And God has many ways of teaching us the "weakness" of the flesh. One of these receives striking illustration in the incident to be before us, and which has no doubt been painfully realized in the experience of each Christian reader: that in some great crisis we have been enabled to stand our ground, strong in faith, whereas before some petty trial we have broken down and acted as a man of the world would act. It is thus that God stains our pride, subdues our self-sufficiency, and brings us to the place of more real and constant dependence upon Himself. It is the "little foxes" (Song of Solomon 2:15) that spoil the vines, and it is our reaction unto the lesser irritations of everyday life which most reveal us to ourselves—humbling us through our failures, and fitting us to bear with more patience the infirmities of our brethren and sisters in Christ.
Who would have thought that he who had taken so meekly the attacks of the king upon his life, should have waxed so furious when a farmer refused a little food for his men! Rightly did Thomas Scott point out, "David had been on his guard against anger and revenge when most badly used by Saul, but he did not expect such reproachful language and insolent treatment from Nabal: he was therefore wholly put off his guard; and in great indignation he determined to avenge himself." Lay this well to heart, dear reader: a small temptation is likely to prevail after a greater has been resisted. Why so? Because we are less conscious of our need of God’s delivering grace. Peter was bold before the soldiers in the Garden, but became fearful in the presence of a maid. But it is time for us to consider some of the details of our passage.
"And Samuel died; and all the Israelites were gathered together and lamented him, and buried him in his house at Ramah" (1 Sam. 25:1). How often will people sorrow outwardly for one when dead to whom they did not care to listen when living. There had been a time when Samuel was appreciated by Israel, particularly when they were feeling the pressure of the Philistine yoke; but more recently he has been despised (1 Sam. 8). They had preferred a king to the prophet, but now Saul was proving such a disappointment, and the breach between the king and David showed no signs of being healed, they lamented the removal of Samuel.
"And David arose, and went down to the wilderness of Paran" (25:1). David too was despised by the greater part of the nation. Once he had been the hero of their songs, hut now he was homeless and outlawed. Few cared to own him. Learning of Samuel’s death, he probably thought that his danger was greater than ever, for the prophet was more than friendly disposed toward him. He no doubt concluded that Saul’s malice would be now more unrestrained than ever. Taking advantage of "all the Israelites" being gathered together, to mourn the death of Samuel, he left Engedi to sojourn for a while in other parts. But let us note well the ominous hint given in the words "and went down to the wilderness of Paran."
We have next presented to our notice the one to whom David made his appeal (1 Sam. 25:2, 3). From the character given to him by the Holy Spirit, not much good might be expected from him. His name was "Nabal" which signifies "a fool," and none is a greater fool than he who thinks only of number one. He was a descendant of Caleb, which is mentioned here as an aggravation of his wickedness: that he should be the degenerate plant of so noble a vine. We are told that this man was "very great": not in piety, but in material possessions, for he had very large flocks of sheep and goats. His wife was of a beautiful countenance "and of good understanding," but her father could not have been so, or he would not have sacrificed her to a man who had nothing better to recommend him than earthly wealth. Poor woman! She was tied to one who was "churlish and evil in his doings": greedy and grasping, sour and cross-tempered.
"And David heard in the wilderness that Nabal did shear his sheep. And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name" (vv. 4, 5). The season for shearing the sheep was a notable one, for wool was a leading commodity in Canaan. With such a very large flock, a considerable number of extra hands would have to be hired by Nabal, and a plentiful supply of provisions prepared. From 2 Samuel 13:23 it appears that it was the custom in those days to combine feasting and merriment with the shearing: compare also Genesis 38:13. It was a time when men were generally disposed to be hospitable and kind. As to how far David was justified in appealing to man, rather than spreading his need before God alone, we undertake not to decide—it is certainly not safe to draw any inference from the sequel.
"And thus shall ye say to him that liveth, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast. And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel. Ask thy young men, and they will show 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" (vv. 6-8). The request to be presented before Nabal was one which the world would call respectful and tactful. The salutation of peace bespoke David’s friendly spirit. Reminder was given that, in the past, David had not only restrained his men from molesting Nabal’s flocks, but had also protected them from the depredations of invaders—compare verses 14-17. He might then have asked for a reward for his services, but instead he only supplicates a favor. Surely Nabal would not refuse his men a few victuals, for it was "a good day," a time when there was plenty to hand. Finally David takes the place of a "son," hoping to receive some fatherly kindness From him.
But as we examine this address more closely, we note the low ground which was taken: there was nothing spiritual in it! Moreover, we fully agree with Matthew Henry’s comments on the opening words of verse 6, "Thus shall ye say to him that liveth" . . . "as if those lived indeed that lived 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 (1 Tim. 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 muckworm."
"And when David’s young men came, they spake to Nabal according to all those words in the name of David and ceased" (v. 9). This verse serves to illustrate another important principle: not only are God’s children more or less revealed by their reaction to and conduct under the varied experiences they encounter, but the presence of God’s servants tests the character of those with whom they come into contact. It was so here. A golden opportunity was afforded Nabal of showing kindness to the Lord’s "anointed," but he seized it not. Alas, how many there are who know not the day of their visitation. Nabal had no heart for David, and clearly was this now made manifest. So too the selfishness and carnality of professors frequently becomes apparent by their failure to befriend the servants of God, when chances to do so are brought right to their door. It is a grand and holy privilege when the Lord sends one of His prophets into your neighborhood, yet it may issue in a fearfully solemn sequel.
"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. Shall I then take my bread, and my water, and my flesh, that I have killed for my shearers, and give it unto men, whom I know not whence they be?" (vv. 10, 11). What an insulting answer to return unto so mild a request! To justify a refusal he stooped to heaping insults on the head of David. It was not a total stranger who had applied to him, for Nabal’s calling him "the son of Jesse" showed he knew well who he was; but, absorbed with schemes of selfish acquisition he cared not for him. Let it be duly noted that in acting in such a heartless manner Nabal clearly disobeyed—Deuteronomy 15:7-11. Nabal’s repeated use of the word "my" in verse 11 reminds us of the other rich "fool" in Luke 12:18-20.
"So David’s young men turned their way, and went again, and came and told him all those sayings" (v. 12). Highly commendable was their conduct. "Young men" are often hot-blooded and hot-headed, and act impetuously and rashly; but they admirably restrained themselves. The language of Nabal had been highly offensive, but instead of returning railing for railing, they treated him with silent contempt and turned their backs upon him: such churls are not entitled to any reply. It is blessed to see they did not use force, and attempt to take what ought to have been freely given to them. Never are the children of God justified in so doing: we must ever seek grace to maintain a good conscience, "in all things willing to live honestly" (Heb. 13:18). Ofttimes the best way for overcoming a temptation to make a wrathful reply, is to quietly turn away from those who have angered us.
"And came and told him all those sayings." Here we are shown how the servants of Christ are to act when abused. Instead of indulging the spirit of revenge, they are to go and spread their case before their Master (Luke 14:21). It was thus the perfect Servant acted: of Him it is written, "Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed His cause to Him that judgeth righteously" (1 Peter 2:23). Ofttimes God brings us into trying situations to reveal unto us whether we are "acknowledging Him in all our ways" (Prov. 3:6), or whether there is still a measure of self-sufficiency at work in our hearts—our response to the trial makes manifest which be the case.
And what was David’s response? How did he now react unto the disappointing tidings brought back by his men? Did he, as the servant of God, meekly bear Nabal’s taunts and cutting reproach? Did he cast his burden on the Lord, looking to Him for sustaining grace (Ps. 55:22)? Alas, he acted in the energy of the flesh. "And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; And David also girded on his sword" (v. 13). David neither betook himself to prayer nor reflected upon the matter, but hurriedly prepared to avenge the insult he had received.
True, the ingratitude which Nabal had shown, and the provoking language he had used, were hard to endure —too hard for mere flesh and blood, for human nature ever wants to vindicate itself. His only recourse lay in God: to see His hand in the trial, and to seek grace to bear it. But momentarily David forgot that he had committed his cause unto the Lord, and took matters into his own hands. And why did God permit this breakdown? That no flesh should glory in His presence (1 Cor. 1:29). "This must be the reason why such-like episodes are found in the lives of all the Lord’s servants. They serve to demonstrate that these servants were not any better flesh than other men, and that it was not more richly endowed brains that gave them faith of devotedness, but simply the supernatural power of the Holy Spirit" (C. H. Bright).