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1 Samuelchapter 11

15 verses · BSB1 Samuel book hub →

Key verse

The next day Saul organized the troops into three divisions, and during the morning watch they invaded the camp of the Ammonites and slaughtered them, until the hottest part of the day. And the survivors were so scattered that no two of them were left together.

It stands in scene B of the chapter, verses 6 to 11.

The chapter

Chapter summary

Nahash the Ammonite besieges Jabesh-gilead and offers terms of deliberate humiliation, a covenant sealed by thrusting out every right eye, for a reproach upon all Israel. Messengers reach Gibeah and the people weep; Saul is coming behind the oxen from the field. The Spirit of God comes mightily upon him; he hews a yoke of oxen in pieces and sends them through all the borders, and the dread of Jehovah falls so that the people come out as one man. In the morning watch he cuts through the camp till no two Ammonites are left together. When the people demand his detractors' deaths, he refuses: not a man shall be put to death this day.

Context

History · Samuel, Nathan, Gad · 1 Samuel overview

Where the chapter sits

1 Samuel 11 falls in Saul's reign: promise and rejection (chapters 9–15). Saul anointed in secret, chosen by lot, confirmed by the Ammonite deliverance. Then the presumptuous sacrifice at Gilgal (13) and the failure to destroy Amalek (15): ‘the LORD hath rejected thee from being king.’

Before it: The demand for a king, chapters 8. After it: David's rise in Saul's shadow, chapters 16–31.

The whole shape of 1 Samuel

The world behind this chapter

1 Samuel 11
When
Saul's first war · c. 1050 BC, within the first month of his kingship
Where
Jabesh-gilead under siege east of the Jordan, the muster at Bezek, and the covenant renewal at Gilgal
Who first heard it
Israelites deciding whether this king was real

The history

Nahash the Ammonite offers terms no besieged city could accept: surrender, and every man loses his right eye. That is not sadism for its own sake. A shield was carried on the left arm and covered the left eye, so a soldier fought sighted on his right; removing the right eye leaves a man alive, working, taxable, and permanently useless in a battle line. It is a disarmament policy carried out on bodies, and Nahash says openly that it is meant as a disgrace on all Israel. A longer form of this account preserved in one of the Dead Sea Scrolls of Samuel adds that Nahash had already been doing this to Israelites east of the Jordan, which explains why the town expected no mercy.

The rest of the history, and what it meant to them

The seven days granted for messengers is itself a taunt. Nahash is so confident nobody will come that he lets them advertise the siege. Under the customs of the time, a besieged town that could find no rescuer was expected to submit.

Saul is found behind the oxen, coming in from the field. Israel's king is still farming. When the Spirit rushes on him he cuts the yoke of oxen in pieces and sends them through the territory with a threat, the same summons method used after the outrage at Gibeah, and every household that received a bloody piece knew what refusing meant.

The march is the impressive part: from Bezek across the Jordan and up into Gilead, arriving in the morning watch, a night march, striking in the last hours before dawn, splitting the force into three companies. It is the same tactic Gideon used in the same general region.

The connection to Jabesh-gilead runs both ways in Israel's memory. Those were the people whose women had repopulated Benjamin generations earlier, and it was Benjamin's king who now rescued them. Years later the men of Jabesh will cross the Jordan at night to take Saul's body down from a wall.

What it meant to them

Saul's best moment is here, and part of it is what he refuses to do. When the people demand that the men who despised him be put to death, he says not a man shall be put to death today, for today the LORD has worked salvation in Israel.

Gilgal, where they renew the kingdom, is the place where Israel first camped in the land. First hearers understood the choice of site: the monarchy was being planted at the spot where the covenant nation began, not at a new royal capital.

Sources cited

  • John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
  • Eugene H. Merrill, Kingdom of Priests: A History of Old Testament Israel

Every work MannaFest builds on →

A. Nahash demands the right eye of Jabesh

1. (vv. 1-2)

a.Nahash's siege falls on a nation that already has its king, chosen at chapter 10, yet Jabesh-gilead still stands defenseless until Saul acts on its behalf. The condition Nahash offers is calculated rather than random: putting out the right eye of every man left a shield-bearer's own shield covering his left eye and no eye left to fight with, so the town would be blinded for war as well as marked for shame. Adam Clarke notes Josephus gives the same military reasoning for the demand, and Jamieson, Fausset and Brown read Nahash's claim on Gilead as ninety years old, reaching back past Jephthah's victory at Judges 11.

1 Samuel 11:1, 2 voicesWhat preachers and commentators have said about these verses, in their own words.

1 Samuel 11:1

Nahash was king of the children of Ammon, as appears from 1Sa 12:12. He seems to have been connected with the family of David, since Abigail, David’s sister, was “the daughter (perhaps granddaughter) of Nahash” 2Sa 17:25; 1Ch 2:16-17; and, perhaps, in consequence of this connection, he and his family were very friendly to David 2Sa 17:27. Jabesh-Gilead must have been re-populated after its destruction (see marginal reference). The Ammonites and Moabites resented the possession of Gilead by the Israelites Jdg 10:6-18; 11.

1 Samuel 11:1

Then Nahash the Ammonite came up--Nahash ("serpent"); (see Jud 8:3). The Ammonites had long claimed the right of original possession in Gilead. Though repressed by Jephthah (Jud 11:33), they now, after ninety years, renew their pretensions; and it was the report of their threatened invasion that hastened the appointment of a king (1Sa 12:12).

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

1 Samuel 11:2, 1 voice

1 Samuel 11:2

I may thrust out all your right eves - This cruel condition would serve at once as a badge of their slavery, and a means of incapacitating them from being effective warriors. Theodoret observes, “He who opposes his shield to the enemy with his left hand, thereby hides his left eye, and looks at his enemy with his right eye; he therefore who plucks out that right eye makes men useless in war.” Josephus gives the same reason.

2. (vv. 3-4)

a.The elders ask for seven days, a customary term in ancient siege surrenders, and send their messengers not to Saul by name but to all the coasts of Israel, since Jabesh-gilead does not yet reckon its own king. Adam Clarke notes this was the standard form such offers took and the standard way besiegers received them. When the news reaches Gibeah, John Gill observes this is the first place in Scripture the town is called Gibeah of Saul, a name already fixed to him though he has done nothing yet to earn it. The whole town weeps, seeing no help and expecting the shame of one crippled city to fall on the whole nation.

1 Samuel 11:3, 1 voice

1 Samuel 11:3

Give us seven days respite - Such promises are frequently made by besieged places: “We will surrender if not relieved in so many days;” and such conditions are generally received by the besiegers.

1 Samuel 11:4, 3 voices

1 Samuel 11:4

Then came the messengers to Gibeah of Saul,.... Where he was born, and brought up, and now dwelt; and he being elected king, it brought an honour to the place; and from hence had this name, to distinguish it from the others, and this is the first time it was so called.

1 Samuel 11:4

Then came the messengers to Gibeah - It does not appear that the people of Jabesh-gilead knew any thing of Saul’s appointment to the kingdom, for the message is not directed to him but to the people. The people lifted up their voices and wept - They saw no hope of deliverance, and they expected that their reproach would be laid on all Israel.

1 Samuel 11:4

3, 4. send messengers unto all the coasts of Israel--a curious proof of the general dissatisfaction that prevailed as to the appointment of Saul. Those Gileadites deemed him capable neither of advising nor succoring them; and even in his own town the appeal was made to the people--not to the prince. THEY SEND TO SAUL, AND ARE DELIVERED.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

3. (v. 5)

1 Samuel 11:5-7

a.Saul comes in from the field behind the oxen, still living as a farmer rather than acting the king, content until now to leave the business of the kingdom to Samuel. Hearing the report, the Spirit of God comes upon him and his anger is kindled, the one chapter in his story where that combination produces deliverance rather than the rage that follows once the Spirit of the Lord departs from him at 16:14. He butchers a yoke of oxen and sends the pieces through Israel with a threat, a deliberate echo of the Levite's grim signal at Judges 19:29, except this summons calls Israel to rescue a city rather than to avenge one man's death in civil war. The fear of the Lord falls on the people and they come out with one consent, a unity bought by dread of God rather than by loyalty to a king who has not yet acted like one.

1 Samuel 11:5, 2 voices

1 Samuel 11:5

Saul came after the herd - He had been bred up to an agricultural life, and after his consecration he returned to it, waiting for a call of Divine providence, which he considered he had now received in the message from Jabesh-gilead. It has often been remarked, that mighty kings and accomplished generals have been chosen from among those who were engaged in agricultural concerns. In these observations one fact is lost sight of, viz., that in ancient times agriculture was the only employment.

1 Samuel 11:5

What is here related turns very much to the honour of Saul, and shows the happy fruits of that other spirit with which he was endued. Though he was anointed king, and accepted by his people, yet he did not think it below him to know the state of his own flocks, but went himself to see them, and came in the evening, with his servants, after the herd out of the field,

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

B. The Spirit rushes on Saul, and oxen are cut in pieces

1. (vv. 6-7)

1 Samuel 11:6, 3 voices

1 Samuel 11:6-7

7. What do we say in these words, except that the weaknesses of the saints, and those things which seem carnal, are not weak and carnal, but spiritual and mighty? For we are accustomed to rebuke excessive anger in religious men, but behold, before Saul could become exceedingly angry, the Spirit of the Lord first rushed upon him. How fearful, then, the anger of the saints must be, we perceive, if we consider the Spirit of the Lord rushing upon them—if, while we observe them outwardly angry, we equally attend to the Spirit stirring them within.

1 Samuel 11:6

And the Spirit of God came upon Saul when he heard those tidings,.... And filled him with pity and compassion to the inhabitants of Jabesh, and with wisdom and prudence, and set his thoughts at work to contrive ways and means for their relief, and with fortitude, courage, and resolution, to attempt their deliverance; so the Targum,"the spirit of fortitude from the Lord dwelt on Saul:''and his anger was kindled greatly; against Nahash the Ammonite for insulting Israel, and threatening to use the inhabitants of Jabesh in such a cruel manner.

1 Samuel 11:6

He was angry at the insolence of the Ammonites, angry at the mean and sneaking spirit of the men of Jabesh-Gilead, angry that they had not sent him notice sooner of the Ammonites' descent and the extremity they were likely to be reduced to. He was angry to see his neighbours weeping, when it was fitter for them to be preparing for war.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 11:7, 1 voice

1 Samuel 11:7

Though not expressly stated, it is doubtless implied that he sent the portions by the messengers to the twelve tribes, after the analogy, and probably in imitation, of Jdg 19:29. He made use of the revered name of Samuel to strengthen his own weak authority. Samuel accompanied Saul in the expedition 1Sa 11:12.

2. (vv. 8-10)

a.At Bezek the army numbers three hundred thousand from Israel and thirty thousand from Judah, a count the Septuagint and Josephus each raise higher still, a variant the exposition names without settling. Jamieson, Fausset and Brown place Bezek near Shechem, on the road to the very ford Israel must cross to reach Jabesh-gilead, so the muster ground was chosen with the march ahead of it in view. The men of Jabesh are told help will come by the time the sun is hot, and they answer Nahash with a lie of omission, promising to come out to him the next day while hiding that an army is already moving. Adam Clarke notes the promise was kept, though in a manner very different from what the Ammonites expected.

1 Samuel 11:8, 3 voices

1 Samuel 11:8

The children of Israel were three hundred thousand, and the men of Judah thirty thousand - This was a vast army, but the Septuagint make it even more: “All the men of Israel were ἑξακοσιας χιλιαδας, Six Hundred thousand; and the men of Judah ἑβδομηκοντα χιλιαδας, Seventy thousand.” Josephus goes yet higher with the number of the Israelites: “He found the number of those whom he had gathered together to be ἑβδομηκοντα μυριαδας Seven Hundred thousand.” Those of the tribe of Judah he makes seventy thousand, with the Septuagint.

1 Samuel 11:8

Bezek--This place of general muster was not far from Shechem, on the road to Beth-shan, and nearly opposite the ford for crossing to Jabesh-gilead. The great number on the muster-roll showed the effect of Saul's wisdom and promptitude.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

1 Samuel 11:8

In this muster, it seems, Judah, though numbered by itself, made no great figure; for, as it was one tribe of twelve, so it was but an eleventh part of the whole number, 30,330, though the rendezvous was at Bezek, in that tribe.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

1 Samuel 11:10, 1 voice

1 Samuel 11:10

To-morrow we will come out unto you - They concealed the information they had received of Saul’s promised assistance. They did come out unto them; but it was in a different manner to what the Ammonites expected.

3. (v. 11)

a.Saul divides his force into three companies and strikes in the morning watch, the same tactic of dividing by night that Gideon used against Midian a generation earlier, as Albert Barnes notes directly. The rout is total, so complete that not two Ammonites are left standing together, and Jabesh-gilead owes its life to a king its own messengers had not thought to send for by name. That debt outlives Saul's whole ruined reign: it is the valiant men of Jabesh-gilead who travel through the night at 31:11-13 to take his body down from the wall of Beth-shan, the one act of loyalty that survives him.

1 Samuel 11:11, 1 voice

1 Samuel 11:11

The march from Bezek may have begun the night before. This disposition of the forces “in three companies” (imitating Gideon’s strategy, compare the marginal reference.) would not have been made until the morning when they were very near the Ammonitish forces. “The morning watch” was the last of the three watches, of four hours each, into which the night was anciently divided by the Hebrews. (See Jdg 7:19 note.) The time thus indicated would be between two and six in the morning.

C. The kingdom renewed at Gilgal

1. (vv. 12-13)

a.Victory turns the crowd toward blood: the men who had scorned Saul's kingship, the sons of Belial who brought him no present at 10:27, are now demanded dead by the very people cheering him. Saul's answer is the chapter's turning point, spoken in his own voice rather than relayed through Samuel: no man will die this day, for it is the Lord, not Saul, who has wrought the salvation. Albert Barnes reads the restraint here as a direct match for David's own conduct toward Saul later in the book, mercy shown to an enemy rather than claimed as personal credit. It is the one time in his reign that Saul refuses the sword when he holds both the crowd and the cause to use it.

1 Samuel 11:12, 2 voices

1 Samuel 11:12-13

15. For the Lord had said above to Samuel: They have not rejected you, but me, that I should not reign over them (1 Kings VIII, 7). But of Saul it was said a little before: Because they despised him, and did not bring him gifts (Ibid., X, 27). But he who was rejected, and he who was despised, after the enemies had been slain and victory obtained, heard the people crying out: Give us the men, and we will kill them.

1 Samuel 11:12-15

The calm and sagacious counsel of Samuel directed the popular feelings into a right channel, by appointing a general assembly of the militia, the really effective force of the nation, at Gilgal, where, amid great pomp and religious solemnities, the victorious leader was confirmed in his kingdom [1Sa 11:15].

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

1 Samuel 11:13, 1 voice

1 Samuel 11:13

There shall not a man ... - An instance of great moderation, as well as good policy, on the part of Saul. Compare David’s conduct (marginal reference).

2. (vv. 14-15)

a.Samuel calls Israel to Gilgal to renew the kingdom, a second, public confirmation of what chapter 10 had already done in private. Adam Clarke notes Josephus records an actual second anointing at this gathering, and Albert Barnes notes the Septuagint reads the same way, that Samuel anointed Saul king there. The people sacrifice peace offerings and rejoice greatly before the Lord, closing the chapter on the highest note Saul's reign will reach. Gilgal is not a neutral backdrop: two chapters later Saul returns to this same ground, waits out the days Samuel set him, and offers the burnt offering himself rather than wait any longer, the act that costs him the kingdom he is crowned here.

1 Samuel 11:14, 1 voice

1 Samuel 11:14

Renew the kingdom - The unction of Saul, in the first instance, was a very private act; and his being appointed to be king was not known to the people in general. He had now shown himself worthy to command the people; and Samuel takes advantage of this circumstance to gain the general consent in his favor. Josephus says that Saul was anointed a second time at this convocation.

1 Samuel 11:15, 3 voices

1 Samuel 11:15

And all the people went to Gilgal,.... Agreed to the motion, and marched along with Saul and Samuel thither: and there they made Saul king before the Lord in Gilgal; that is, they declared him to be king there; he was inaugurated into, and invested with his office, otherwise it was God only that made him king, who only had the power of making one, see Act 2:

1 Samuel 11:15

Made Saul king - The Septuagint has another reading, “and Samuel anointed Saul king there.” The example of David, who, besides his original anointing by Samuel 1Sa 16:12-13, was twice anointed, first as king of Judah 2Sa 2:4, and again as king over all Israel 2Sa 5:3, makes it probable that Saul was anointed a second time; but this may be included in the word “made king” (see 1Sa 12:3, 1Sa 12:5).

1 Samuel 11:15

Commentary on Chapter XI 1. Then - That is, about that time; for that this happened before, and was the occasion of their desire of a king, may seem from chap. xii, 12, although it is possible, that Nahash's preparation, might cause that desire, and that he did not actually come 'till their king was chosen.

John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical

The text of this chapter

This page carries no textual note on 1 Samuel 11. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Adam Clarke; Albert Barnes; Gregory the Dialogist, Commentary on 1 Kings, Book 5, Chapter 1; Jamieson, Fausset & Brown; John Gill; John Wesley, Explanatory Notes upon the Old Testament (1765) and Matthew Henry.

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