Verse 2

thrust out all your right eyes--literally, "scoop" or "hollow out" the ball. This barbarous mutilation is the usual punishment of usurpers in the East, inflicted on chiefs; sometimes, also, even in modern history, on the whole male population of a town. Nahash meant to keep the Jabeshites useful as tributaries, whence he did not wish to render them wholly blind, but only to deprive them of their right eye, which would disqualify them for war. Besides, his object was, through the people of Jabesh-gilead, to insult the Israelitish nation.

Verse 3

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.

Verse 7

THEY SEND TO SAUL, AND ARE DELIVERED. (Sa1 11:5-11) he took a yoke of oxen, and hewed them in pieces--(see Jdg 19:29). This particular form of war-summons was suited to the character and habits of an agricultural and pastoral people. Solemn in itself, the denunciation that accompanied it carried a terrible threat to those that neglected to obey it. Saul conjoins the name of Samuel with his own, to lend the greater influence to the measure, and to strike greater terror unto all contemners of the order. The small contingent furnished by Judah suggests that the disaffection to Saul was strongest in that tribe.

Verse 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.

Verse 11

on the morrow, that Saul put the people in three companies--Crossing the Jordan in the evening, Saul marched his army all night, and came at daybreak on the camp of the Ammonites, who were surprised in three different parts, and totally routed. This happened before the seven days' truce expired.

Verse 12

SAUL CONFIRMED KING. (Sa1 11:12-15) the people said . . ., Who is he that said, Shall Saul reign over us?--The enthusiastic admiration of the people, under the impulse of grateful and generous feelings, would have dealt summary vengeance on the minority who opposed Saul, had not he, either from principle or policy, shown himself as great in clemency as in valor. 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 [Sa1 11:15]. Next: 1 Samuel Chapter 12

Verse 1

Then Nahash the Ammonite came up, and encamped against Jabeshgilead,.... A month after, as in the Septuagint and Vulgate Latin versions, that is, a month after Saul was chosen king; so Josephus (p): this prince was preparing for war against Israel before, which they hearing of, requested they might have a king to go before them in battle, Sa1 12:12 but now he actually marched from his own country, and besieged Jabeshgilead, a city in the land of Gilead, from whence it had its name, and lay in the half tribe of Manasseh, on the other side Jordan, see Jdg 21:8. It lay near to the Ammonites, and was part of the country they laid claim to in the times of Jephthah, which they now renewed, and attempted to gain it by force. This Nahash was king of the Ammonites, as he is called in the Targum, and by Josephus (q), and so in the Arabic version, see Sa1 12:12. and all the men of Jabeshgilead said unto Nahash, make a covenant with us; they desired to be his allies and confederates, live in peace and friendship with him, and enjoy their religion and liberties on certain conditions they were willing to come into; and this was the sense of them all, or at least the greatest part, which showed a mean and abject spirit in them, to make no defence of themselves, but as soon as besieged to move for a capitulation. This doubtless arose from a sense of their weakness, not being able to hold it out long, and from an apprehension that their brethren the Israelites, on the other side Jordan, could give them no assistance, being in an unsettled condition, having chosen a king, and he scarcely on the throne, and the Philistines having great power over them: and we will serve thee; not as slaves, but as tributaries; they were willing to pay a yearly tax to him. (p) Antiqu. l. 6. c. 5. sect. 1. (q) Ibid.

Verse 2

And Nahash the Ammonite answered them,.... In a very haughty and scornful manner: on this condition will I make a covenant with you, that I may thrust out all your right eyes; some Jewish writers go into a mystical and allegorical sense of these words, as that Nahash ordered the book of the law to be brought, which was their right eye, that he might erase out of it these words: an Ammonite or Moabite shall not enter into the congregation of the Lord; others understand it of the sanhedrim, which were the eyes of Israel; and others, which come a little nearer to the sense, of the slingers and archers, the desire of the eyes of Israel; and who, by having their right eyes thrust out, would be in a great measure spoiled for taking aim; for the words are to be understood literally; the intention of Nahash was to disable them for war, and that they might become quite unfit for it, as Josephus observes (r); the left eye being under the shield, as it usually was in war, and the right eye plucked out, they would be as blind men: he did not choose to have both their eyes thrust out, for then they could have been of no use and service to him as slaves or tributaries: and lay it for a reproach upon all Israel; that they did not come up to the relief of their brethren, and defend them, and signifying that they must all expect the same treatment from him. (r) Antiqu. l. 6. c. 5. sect. 1.

Verse 3

And the elders of Jabesh said,.... The magistrates and principal men of the city: give us seven days' respite, that we may send messengers to all the coasts of Israel; that is, cease from besieging them, from throwing in darts into the city, or any other missive weapons, and from attempting to break open the gates, or break down the walls of it, and storm it; such a space of time they desire, which was as little as could be granted, to go and return in, and without this it would not be a reproach to all Israel, if they were ill used by them, since they had no knowledge of their case, nor time to come up for their assistance: and then, if there be no man to save us, we will come out to thee; and submit to be used at thy pleasure. And it seems that this was granted by Nahash out of a bravado, and to reproach and insult all Israel, and bid them defiance; with whom he sought to quarrel, having a design upon their land, and knowing very well their condition, being awed by the Philistines; and having just chosen a king, and he an inexperienced man in the affairs of war, and had no army; nor was it likely that one could be assembled in so short a time, and come to the relief of this people, and therefore he thought himself safe enough in granting their request.

Verse 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. Now the messengers from Jabesh came hither directly, because they knew that Saul, the chosen king, dwelt here, and the Benjaminites, of all the tribes, had great reason to show regard to them, since it was from thence they had four hundred wives, when they were reduced to six hundred men only, in order to raise up their tribe: and told the tidings in the ears of the people; Saul being not at home in the city, but in the fields, they reported to them the hardships their city was under, being besieged by the Ammonites, and threatened that if not relieved in such a time, all their right eyes would be plucked out: and all the people lifted up their voices, and wept; moved with sympathy to their brethren, and who by their intermarriage with them were nearly related to them; and who might fear they would not stop there, but having taken that place would march forward, and come to them, and use them in like manner; the thought of which was very distressing to them.

Verse 5

And, behold, Saul came after the herd out the field,.... Where he had been to look after the and take care of them, and see what condition they were in, and followed them on their return home; for though he was elected king, he was not inaugurated, and did not take upon him any state; and being despised by some, and no provision as yet made for his support and maintenance as a king, and no business as such for him to do, Samuel still acting in his office, he returned to his father's house, and employed himself in rustic affairs, as he used to do: though some think this was casual, that he had been in the field to recreate himself, or to meditate on the affairs of government, and happened to return just as the herd came out of the field, and so followed them; thus Jarchi interprets it not of his coming after the herd, but of his coming after the fixed and usual time of the herd's coming out of the field; but Josephus (r) is clear for it, that he had been about some rustic business, some part of husbandry in the field, and returned to the city; nor has it been unusual for emperors and kings, and persons in high offices among Greeks and Romans, and other nations, in times of peace, to employ themselves in husbandry; so did the judges of Israel, as Shamgar, and Gideon, and Boaz, Jdg 3:31 so Quinctius Cincinnatus being taken from the plough and made dictator, after he had conquered his enemies, returned to his husbandry (s): and Saul said, what aileth the people, that they weep? he supposed some evil had befallen them, and desired to know what it was, that, if it lay in his power to help them, he might: and they told him the tidings of the men of Jabesh; the message they brought, and the account they gave of the distressed case of their city. (r) Ut supra, (Antiqu. l. 6. c. 5.) sect. 2. (s) Flor. Hist. Roman. l. 1. c. 11. Aurel. Victor. de Vir. Illustr. c. 20. Alex. ab Alex. Genial. Dier. l. 3. c. 11.

Verse 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. 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 11:7 sa1 11:7 sa1 11:7 sa1 11:7And he took a yoke of oxen,.... Of his own or his father's, which he had just followed out of the field, and for which chiefly that circumstance is mentioned: and hewed them in pieces; as the Levite did his concubine, Jdg 19:29 and sent them throughout all the coasts of Israel by the hands of messengers; some carrying a piece one way, and some another, throughout all the tribes; for to them all the government of Saul extended, and which by this he let them know it did: saying, whosoever cometh not after Saul and after Samuel; he names both, because he himself, though chosen king, was not inaugurated into his office, nor was Samuel put out of his; and because he knew he was despised by some, who would not object to and refuse the authority of Samuel, and therefore if they would not follow him, they would follow Samuel; and he mentions himself first, because of his superior dignity: so shall it be done unto his oxen; be cut to pieces as these were; he does not threaten to cut them in pieces, but their oxen, lest he should seem to exercise too much severity at his first coming to the throne: and the fear of the Lord fell on the people; they feared, should they be disobedient, the Lord would cut them to pieces, or in some way destroy them, as well as Saul would cut their oxen to pieces; for their minds were impressed with a sense of this affair being of the Lord: and they came out with one consent; or "as one man" (t), as if they had consulted together; being under a divine impulse, they set out from different parts about much the same time, and met at a place of rendezvous next mentioned. (t) "tanquam vir unus", Pagninus, Montanus, &c.

Verse 7

And when he numbered them at Bezek,.... Which was the place appointed to meet at, the same with that in Jdg 1:4; see Gill on Jdg 1:4 though some take the word to be an appellative, and not, the proper name of a place, and render it, "with a stone"; with which he numbered, taking a stone from each, and laying them on a heap, and then telling them (u); so Bizakion signifies little stones (w) with the Greeks: or "with a fragment"; either of an earthen vessel, or of a stone, or of the branch of a tree they carried in their hands, and so the king's servants numbered not the men, but the branches (x): and the children of Israel were three hundred thousand men; who came together on this occasion; these were of the eight tribes and a half on this side Jordan: and the men of Judah thirty thousand; which tribe is mentioned distinctly, because a noble and warlike tribe, which usually first went up to battle; and though the number of them at this time assembled may seem comparatively small, yet this may easily be accounted for; because they bordered upon the Philistines, who watched every opportunity to take an advantage of them, and therefore could not leave their tribe destitute, but reserved a sufficient number to guard their coasts, and yet were desirous to testify their obedience to Saul, though chosen king out of another tribe, when they might have expected from prophecy that the dominion belonged to them. Josephus (y) has made a gross mistake in the numbers here, he makes the men of Israel to be 700,000, and the men of Judah 70,000, contrary to the text, the Targum, Syriac and Arabic versions; but the Septuagint comes pretty near him, which has 600,000 of the men of Israel, 70,000 of the men of Judah. (u) Vid. T. Bab. Yoma, fol. 22. 2. & Gloss. in ib. (w) Suidas in voce (x) Vid. Sheringham. in Misn. Yoma, c. 2. sect. 1. p. 14. (y) Ut supra, (Antiqu. l. 6. c. 5.) sect. 3.

Verse 8

And they said unto the messengers that came,.... From Jabeshgilead, that is, Saul and Samuel said to them, as follows: thus shall ye say unto the men of Jabeshgilead: when they returned unto them, as they were now upon the departure: tomorrow, by that time the sun be hot; when it smites with the greatest heat, as at noon: this morrow seems not to be the next from their return home, or going from Saul, but the morrow after they were got home, and should deliver the message to those that sent them, Sa1 11:10 and so Josephus (z) says, it was on the third day the assistance was promised them: ye shall have help; Saul with his army by that time would come and raise the siege: and the messengers came and showed it to the men of Jabesh; what Saul had promised, and what a numerous army he had raised, and had now upon the march for their relief, and tomorrow would be with them: and they were glad; it was good news and glad tidings to them; it cheered their hearts, and gave them spirit. (z) Ut supra, (Antiqu. l. 6. c. 5.) sect. 3.

Verse 9

Therefore the men of Jabesh said,.... To Nahash the Ammonite: tomorrow we will come out unto you; meaning if they had no help, which they were well assured they should have; but this condition they expressed not, which they were not obliged to, but left him to conclude they had no hope of any, the messengers being returned, and the next being the last of the seven days' respite; and by this artifice the Ammonites were secure, and not at all upon their guard against an approaching enemy: and ye shall do with us all that seemeth good unto you; make shows of them, pluck out their eyes, or put them to death, or do what they would with them.

Verse 10

And it was so on the morrow,.... After the messengers were returned, and delivered their message, and the men of Jabeshgilead had given the Ammonites reason to expect that they would come out to them according to their agreement: that Saul put the people into three companies; or "heads" (a), under so many commanders, assigning to each their number, if equally, 110,000 in each, as Gideon divided his three hundred into three companies, one hundred in each, Jdg 7:16 and Abimelech, Jdg 9:43 it seems to have been their way of fighting in those days: and they came unto the midst of the host: that is, of the Ammonites: in the morning watch; the third and last watch of the night, by break of day, or before, however before the sun was up; so quick was Saul and his men in their march, though on foot. Bunting (b) computes the distance from Gibeah to Bezek forty miles, and from thence to Jabesh sixteen; it is commonly reckoned that it was about sixty miles from Gibeah to Jabesh. Josephus (c) says it was ten "schaeni", each of which contained five or six miles: and slew the Ammonites until the heat of the day; that is, till noon, so that from the morning watch till noon he was making slaughter of them: and it came to pass, that they which remained were scattered; those that were not cut off by the sword of Saul were broken and dispersed, they could not stand their ground against him: so that two of them were not left together; to flee together, but every one shifted for himself, and fled alone. (a) "capita", Pagninus, Montanus, &c. (b) Travels of the Patriarchs, &c. p. 126. (c) Ut supra. (Antiqu. l. 6. c. 5. sect. 3.)

Verse 11

And the people said unto Samuel,.... By which it seems that Samuel accompanied Saul in this expedition; though it is somewhat difficult to account for it, that a man of his years should be able to attend so quick a march that Saul made; it may be, therefore, that he might follow after him gently, and meet him quickly after the battle was fought, when the people made the following speech to him: who is he that said, shall Saul reign over us? is such a mean inexperienced man fit to rule over us? who can bear his government, and submit to it? what can be expected from him, that he should deliver and save us out of the hands of our enemies? in this they had respect to the sons of Belial, and what they said, Sa1 10:27, but now it appeared he was sufficiently qualified, and God had made him an instrument of salvation, and was a proper person to be king over them: bring the men, that we may put them to death; so transported were they with affection to Saul, and indignation against those men.

Verse 12

And Saul said,.... Preventing Samuel from giving an answer, being ready to forgive injuries; as it was in his power as a king, and him only, to pardon those persons that treated him in so ill a manner, and it was policy so to do, especially in the beginning of his reign; and it plainly appears that this temper did not always continue with him; though there is no reason to believe otherwise, that this was now owing to his lenity as well as his prudence: there shall not be a man put to death this day; who by their appearance to his summons had testified their obedience, and by their courage and valour had showed their attachment to him, and to the interest of their country. Ben Gersom takes the sense to be, that it might be right after, but not on this day to put them to death; or that this was an artifice of Saul to deliver those men out of the hands of the Israelites, suggesting as if it was his intention hereafter to put them to death, though not now, for the following reason: for today the Lord hath wrought salvation in Israel; he does not ascribe the victory to the quick dispatch he made, to his wisdom and prudence in forming the scheme he did, and to his valour and courage, and that of his troops, but to the power and goodness of God.

Verse 13

Then said Samuel to the people,.... Agreeing to what Saul had said, and in order to put them off from demanding the lives of the offenders, and willing to take them while they were in a good disposition: come, and let us go to Gilgal; which was the nearest place to them, on the other side Jordan, from which they now were, and where the children of Israel first encamped when they passed over Jordan, where the tabernacle and ark first were, and an altar was built, and where meetings used to be held on certain occasions; all which might be reasons why Samuel proposed to go to this place. According to Bunting (d), this place was thirty six miles from Jabeshgilead: and renew the kingdom there; that is, recognize Saul, own and declare him king of Israel. (d) Ut supra. (Travels of the Patriarchs, &c. p. 126.)

Verse 14

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 2:36. Josephus says (e) that Samuel anointed him with the holy oil; and so the Septuagint version here renders it,"and Samuel anointed Saul there to be king;''and it is not improbable, that as he privately anointed him, he did it publicly also; if not at the election of him, then at this time; and it is observable, that in the next chapter, and not before, he is called the Lord's anointed. Now this was "before the Lord"; in this place; this being, as Abarbinel observes, a sanctified place, where the tabernacle and ark of God had been; and he supposes it probable that the ark was brought hither; but it was enough that the people and congregation of the Lord were here, and who, when assembled in his name, his presence was with them: and there they sacrificed sacrifices of peace offerings before the Lord; where an altar was built, and on which they offered these peace offerings by way of thanksgiving, partly for the victory obtained over the Ammonites, and partly for the renewal of the kingdom to Saul, and their unanimity in it, as well as to implore and obtain future peace and prosperity: and there Saul, and all the people of Israel, rejoiced greatly; they in their king, and he in the good will of his people, and both in the great salvation God had wrought for them. (e) Ut supra, (Antiqu. l. 6. c. 5.) sect. 4. Next: 1 Samuel Chapter 12

Verse 1

Saul's Victory over the Ammonites. - Even after the election by lot at Mizpeh, Saul did not seize upon the reins of government at once, but returned to his father's house in Gibeah, and to his former agricultural occupation; not, however, merely from personal humility and want of ambition, but rather from a correct estimate of the circumstances. The monarchy was something so new in Israel, that the king could not expect a general and voluntary recognition of his regal dignity and authority, especially after the conduct of the worthless people mentioned in Sa1 10:27, until he had answered their expectations from a king (Sa1 8:6, Sa1 8:20), and proved himself a deliverer of Israel from its foes by a victorious campaign. But as Jehovah had chosen him ruler over his people without any seeking on his part, he would wait for higher instructions to act, before he entered upon the government. The opportunity was soon given him. Sa1 11:1-5 Nahash, the king of the Ammonites (cf. Sa1 12:12; Sa2 10:2), attacked the tribes on the east of the Jordan, no doubt with the intention of enforcing the claim to part of Gilead asserted by his ancestor in the time of Jephthah (Jdg 11:13), and besieged Jabesh in Gilead, (Note: The time of this campaign is not mentioned in the Hebrew text. But it is very evident from Sa1 12:12, where the Israelites are said to have desired a king, when they saw that Nahash had come against them, that Nahash had invaded Gilead before the election of Saul as king. The Septuagint, however, renders the words כמחרישׁ ויהי (Sa1 10:27) by καὶ ἐγενήθη ὡς μετὰ μῆνα, and therefore the translators must have read כּמחדשׁ, which Ewald and Thenius would adopt as an emendation of the Hebrew text. But all the other ancient versions give the Masoretic text, viz., not only the Chaldee, Syriac, and Arabic, but even Jerome, who renders it ille vero dissimulabat se audire. It is true that in our present Vulgate text these words are followed by et factum est quasi post mensem; but this addition has no doubt crept in from the Itala. With the general character of the Septuagint, the rendering of כמחרישׁ by ὡς μετὰ μῆνα is no conclusive proof that the word in their Hebrew Codex was כּמחדשׁ; it simply shows that this was the interpretation which they gave to כמחריש. And Josephus (vi. 5, 1), who is also appealed to, simply establishes the fact that ὡς μετὰ μῆνα stood in the Sept. version of his day, since he made use of this version and not of the original text. Moreover, we cannot say with Ewald, that this was the last place in which the time could be overlooked; for it is perfectly evident that Nahash commenced the siege of Jabesh shortly after the election of Saul at Mizpeh, as we may infer from the verb ויּעל, when taken in connection with the fact implied in Sa1 12:12, that he had commenced the war with the Israelites before this. And lastly, it is much more probable that the lxx changed כמחריש into כמחדש, than that the Hebrew readers of the Old Testament should have altered כמחדש into כמחריש, without defining the time more precisely by אחד, or some other number.) - according to Josephus the metropolis of Gilead, and probably situated by the Wady Jabes (see at Jdg 21:8); from which we may see that he must have penetrated very far into the territory of the Israelites. The inhabitants of Jabesh petitioned the Ammonites in their distress, "Make a covenant with us, and we will serve thee;" i.e., grant us favourable terms, and we will submit. Sa1 11:2 But Nahash replied, "On this condition (בּזאת, lit. at this price, בּ pretii) will I make a covenant with you, that I may put out all your right eyes, and so bring a reproach upon all Israel." From the fact that the infinitive נקור is continued with ושׂמתּי, it is evident that the subject to נקור is Nahash, and not the Israelites, as the Syriac, Arabic, and others have rendered it. The suffix to שׂמתּיה is neuter, and refers to the previous clause: "it," i.e., the putting out of the right eye. This answer on the part of Nahash shows unmistakeably that he sought to avenge upon the people of Israel the shame of the defeat which Jephthah had inflicted upon the Ammonites. Sa1 11:3-4 The elders of Jabesh replied: "Leave us seven days, that we may send messengers into all the territory of Israel; and if there is no one who saves us, we will come out to thee," i.e., will surrender to thee. This request was granted by Nahash, because he was not in a condition to take the town at once by storm, and also probably because, in the state of internal dissolution into which Israel had fallen at that time, he had no expectation that any vigorous help would come to the inhabitants of Jabesh. From the fact that the messengers were to be sent into all the territory of Israel, we may conclude that the Israelites had no central government at that time, and that neither Nahash nor the Jabeshites had heard anything of the election that had taken place; and this is still more apparent from the fact that, according to Sa1 11:4, their messengers came to Gibeah of Saul, and laid their business before the people generally, without applying at once to Saul. Sa1 11:5 Saul indeed did not hear of the matter will he came (returned home) from the field behind the oxen, and found the people weeping and lamenting at these mournful tidings. "Behind the oxen," i.e., judging from the expression "yoke of oxen" in Sa1 11:7, the pair of oxen with which he had been ploughing.

Verse 6

When the report of the messengers had been communicated to him, "the Spirit of Jehovah came upon him, and his anger was kindled greatly," sc., at the shame which the Ammonites had resolved to bring upon all Israel. Sa1 11:7 He took a yoke of oxen, cut them in pieces, and sent (the pieces) into every possession of Israel by messengers, and said, "Whoever cometh not forth after Saul and Samuel, so shall it be done unto his oxen." The introduction of Samuel's name after that of Saul, is a proof that Saul even as king still recognised the authority which Samuel possessed in Israel as the prophet of Jehovah. This symbolical act, like the cutting up of the woman in Jdg 19:29, made a deep impression. "The fear of Jehovah fell upon the people, so that they went out as one man." By "the fear of Jehovah" we are not to understand δεῖμα πανικόν (Thenius and Bttcher), for Jehovah is not equivalent to Elohim, nor the fear of Jehovah in the sense of fear of His punishment, but a fear inspired by Jehovah. In Saul's energetic appeal the people discerned the power of Jehovah, which inspired them with fear, and impelled them to immediate obedience. Sa1 11:8 Saul held a muster of the people of war, who had gathered together at (or near) Bezek, a place which was situated, according to the Onom. (s. v. Bezek), about seven hours to the north of Nabulus towards Beisan (see at Jdg 1:4). The number assembled were 300,000 men of Israel, and 30,000 of Judah. These numbers will not appear too large, if we bear in mind that the allusion is not to a regular army, but that Saul had summoned all the people to a general levy. In the distinction drawn between the children of Judah and the children of Israel we may already discern a trace of that separation of Judah from the rest of the tribes, which eventually led to a formal secession on the part of the latter. Sa1 11:9 The messengers from Jabesh, who had been waiting to see the result of Saul's appeal, were now despatched with this message to their fellow-citizens: "To-morrow you will have help, when the sun shines hot," i.e., about noon. Sa1 11:10 After receiving these joyful news, the Jabeshites announced to the Ammonites: "To-morrow we will come out to you, and ye may do to us what seemeth good to you," - an untruth by which they hoped to assure the besiegers, so that they might be fallen upon unexpectedly by the advancing army of Saul, and thoroughly beaten. Sa1 11:11 The next day Saul arranged the people in three divisions (ראשׁים, as in Jdg 7:16), who forced their way into the camp of the foe from three different sides, in the morning watch (between three and six o'clock in the morning), smote the Ammonites "till the heat of the day," and routed them so completely, that those who remained were all scattered, and there were not two men left together.

Verse 12

Renewal of the Monarchy. - Saul had so thoroughly acted the part of a king in gaining this victory, and the people were so enthusiastic in his favour, that they said to Samuel, viz., after their return from the battle, "Who is he that said, Saul should reign over us!" The clause עלינוּ ימלך שׁאוּל contains a question, though it is indicated simply by the tone, and there is no necessity to alter שׁאוּל into השׁאוּל. These words refer to the exclamation of the worthless people in Sa1 10:27. "Bring the men (who spoke in this manner), that we may put them to death." But Saul said, "There shall not a man be put to death this day; for to-day Jehovah hath wrought salvation in Israel;" and proved thereby not only his magnanimity, but also his genuine piety. (Note: "Not only signifying that the public rejoicing should not be interrupted, but reminding them of the clemency of God, and urging that since Jehovah had shown such clemency upon that day, that He had overlooked their sins, and given them a glorious victory, it was only right that they should follow His example, and forgive their neighbours' sins without bloodshed." - Seb. Schmidt.)

Verse 14

Samuel turned this victory to account, by calling upon the people to go with him to Gilgal, and there renew the monarchy. In what the renewal consisted is not clearly stated; but it is simply recorded in Sa1 11:15 that "they (the whole people) made Saul king there before the Lord in Gilgal." Many commentators have supposed that he was anointed afresh, and appeal to David's second anointing (Sa2 2:4 and Sa2 5:3). But David's example merely proves as Seb. Schmidt has correctly observed, that the anointing could be repeated under certain circumstances; but it does not prove that it was repeated, or must have been repeated, in the case of Saul. If the ceremony of anointing had been performed, it would no doubt have been mentioned, just as it is in Sa2 2:4 and Sa2 5:3. But ימלכוּ does not mean "they anointed," although the lxx have rendered it ἔχρισε Σαμουήλ, according to their own subjective interpretation. The renewal of the monarchy may very well have consisted in nothing more than a solemn confirmation of the election that had taken place at Mizpeh, in which Samuel once more laid before both king and people the right of the monarchy, receiving from both parties in the presence of the Lord the promise to observe this right, and sealing the vow by a solemn sacrifice. The only sacrifices mentioned are zebachim shelamim, i.e., peace-offerings. These were thank-offerings, which were always connected with a sacrificial meal, and when presented on joyous occasions, formed a feast of rejoicing for those who took part, since the sacrificial meal shadowed forth a living and peaceful fellowship with the Lord. Gilgal is in all probability the place where Samuel judged the people every year (Sa1 7:16). But whether it was the Gilgal in the plain of the Jordan, or Jiljilia on higher ground to the south-west of Shiloh, it is by no means easy to determine. The latter is favoured, apart from the fact that Samuel did not say "Let us go down," but simply "Let us go" (cf. Sa1 10:8), by the circumstance that the solemn ceremony took place after the return from the war at Jabesh; since it is hardly likely that the people would have gone down into the valley of the Jordan to Gilgal, whereas Jiljilia was close by the road from Jabesh to Gibeah and Ramah.

Verse 1

The Ammonites were bad neighbours to those tribes of Israel that lay next them, though descendants from just Lot, and, for that reason, dealt civilly with by Israel. See Deu 2:19. Jephthah, in his time, had humbled them, but now the sin of Israel had put them into a capacity to make head again, and avenge that quarrel. The city of Jabesh-Gilead had been, some ages ago, destroyed by Israel's sword of justice, for not appearing against the wickedness of Gibeah (Jdg 21:10); and now being replenished again, probably by the posterity of those that then escaped the sword, it is in danger of being destroyed by the Ammonites, as if some bad fate attended the place. Nahash, king of Ammon (Ch1 19:1) laid siege to it. Now here, I. The besieged beat a parley (Sa1 11:1): "Make a covenant with us, and we will surrender upon terms, and serve thee." They had lost the virtue of Israelites, else they would not have thus lost the valour of Israelites, nor tamely yielded to serve an Ammonite, without one bold struggle for themselves. Had they not broken their covenant with God, and forsaken his service, they needed not thus to have courted a covenant with a Gentile nation, and offered themselves to serve them. II. The besiegers offer them base and barbarous conditions; they will spare their lives, and take them to be their servants, upon condition that they shall put out their right eyes, Sa1 11:2. The Gileadites were content to part with their liberty and estates for the ransom of their blood; and, had the Ammonites taken them at their word, the matter would have been so settled immediately, and the Gileadites would not have sent out for relief. But their abject concessions make the Ammonites more insolent in their demands, and they cannot be content to have them for their servants, but, 1. They must torment them, and put them to pain, exquisite pain, for so the thrusting out of an eye would do. 2. They must disable them for war, and render them incapable, though not of labour (that would have been a loss to their lords), yet of bearing arms; for in those times they fought with shields in their left hands, which covered their left eye, so that a soldier without his right eye was in effect blind. 3. They must put a reproach upon all Israel, as weak and cowardly, that would suffer the inhabitants of one of their chief cities to be thus miserably used, and not offer to rescue them. III. The besieged desire, and obtain, seven days' time to consider of this proposal, Sa1 11:3. If Nahash had not granted them this respite, we may suppose the horror of the proposal would have made them desperate, and they would rather have died with their swords in their hands than have surrendered to such merciless enemies: therefore Nahash, not imagining it possible that, in so short a time, they should have relief, and being very secure of the advantages he thought he had against them, in a bravado gave them seven days, that the reproach upon Israel, for not rescuing them, might be the greater, and his triumphs the more illustrious. But there was a providence in it, that his security might be his infatuation and ruin. IV. Notice is sent of this to Gibeah. They said they would send messengers to all the coasts of Israel (Sa1 11:3), which made Nahash the more secure, for that, he thought, would be a work of time, and none would be forward to appear if they had not one common head; and perhaps Nahash had not yet heard of the new-elected king. But the messengers, either of their own accord or by order from their masters, went straight to Gibeah, and, not finding Saul within, told their news to the people, who fell a weeping upon hearing it, Sa1 11:4. They would sooner lament their brethren's misery and danger than think of helping them, shed their tears for them than shed their blood. They wept, as despairing to help the men of Jabesh-Gilead, and fearing lest, if that frontier-city should be lost, the enemy would penetrate into the very bowels of their country, which now appeared in great hazard.

Verse 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. Observe here, I. His humility. 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, Sa1 11:5. This was an evidence that he was not puffed up with his advancement, as those are most apt to be that are raised from a mean estate. Providence had not yet found him business as a king; he left all to Samuel; and therefore, rather than be idle, he would, for the present, apply himself to his country business again. Though the sons of Belial would, perhaps, despise him the more for it, such as were virtuous and wise, and loved business themselves, would think never the worse of him. He had no revenues settled upon him for the support of his dignity, and he was desirous not to be burdensome to the people, for which reason, like Paul, he worked with his hands; for, if he neglect his domestic affairs, how must he maintain himself and his family? Solomon gives it as a reason why men should look well to their herds because the crown doth not endure to every generation, Pro 27:23, Pro 27:24. Saul's did not; he must therefore provide something surer. II. His concern for his neighbours. When he perceived them in tears, he asked, "What ails the people that they weep? Let me know, that, if it be a grievance which can be redressed, I may help them, and that, if not, I may weep with them." Good magistrates are in pain if their subjects are in tears. III. His zeal for the safety and honour of Israel. When he heard of the insolence of the Ammonites, and the distress of a city, a mother in Israel, the Spirit of God came upon him, and put great thoughts into his mind, and his anger was kindled greatly, Sa1 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. It was a brave and generous fire that was now kindled in the breast of Saul, and such as became his high station. IV. The authority and power he exerted upon this important occasion. He soon let Israel know that, though he had retired to his privacy, he had a care for the public, and knew how to command men into the field, as well as how to drive cattle out of the field, Sa1 11:5, Sa1 11:7. He sent a summons to all the coasts of Israel, to show the extent of his power beyond his own tribe, even to all the tribes, and ordered all the military men forthwith to appear in arms at a general rendezvous in Bezek. Observe, 1. His modesty, in joining Samuel in commission with himself. He would not execute the office of a king without a due regard to that of a prophet. 2. His mildness in the penalty threatened against those that should disobey his orders. He hews a yoke of oxen in pieces, and sends the pieces to the several cities of Israel, threatening, with respect to him who should decline the public service, not, "Thus shall it be done to him," but, "Thus shall it be done to his oxen." God had threatened it as a great judgment (Deu 28:31), Thy ox shall be slain before thy eyes, and thou shalt not eat thereof. It was necessary that the command should be enforced with some penalty, but this was not nearly so severe as that which was affixed to a similar order by the whole congregation, Jdg 21:5. Saul wished to show that his government was more gentle than that which they had been under. The effect of this summons was that the militia, or trained bands, of the nation, came out as one man, and the reason given is, because the fear of the Lord fell upon them. Saul did not affect to make them fear him, but they were influenced to observe his orders by the fear of God and a regard to him who had made Saul their king and them members one of another. Note, Religion and the fear of God will make men good subjects, good soldiers, and good friends to the public interests of the country. Those that fear God will make conscience of their duty to all men, particularly to their rulers. V. His prudent proceedings in this great affair, Sa1 11:8. He numbered those that came in to him, that he might know his own strength, and how to distribute his forces in the best manner their numbers would allow. It is the honour of princes to know the number of their men, but it is the honour of the King of kings that there is not any number of his armies, Job 25:3. 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. They wanted the numbers, or the courage, or the zeal for which that tribe used to be famous; so low was it, just before the sceptre was brought into it in David. VI. His faith and confidence, and (grounded thereon) his courage and resolution, in this enterprise. It should seem that those very messengers who brought the tidings from Jabesh-Gilead Saul sent into the country to raise the militia, who would be sure to be faithful and careful in their own business, and them he now sends back to their distressed countrymen, with this assurance (in which, it is probable, Samuel encouraged him): "Tomorrow, by such an hour, before the enemy can pretend that the seven days have expired, you shall have deliverance, Sa1 11:9. Be you ready to do your part, and we will not fail to do ours. Do you sally out upon the besiegers, while we surround them." Saul knew he had a just cause, a clear call, and God on his side, and therefore doubted not of success. This was good news to the besieged Gileadites, whose right eyes had wept themselves dry for their calamities, and now began to fail with looking for relief and to ache in expectation of the doom of the ensuing day, when they must look their last; the greater the exigence the more welcome the deliverance. When they heard it they were glad, relying on the assurances that were sent to them. And they sent into the enemies' camp (Sa1 11:10) to tell them that next day they would be ready to meet them, which the enemies understood as an intimation that they despaired of relief, and so were made the more secure by it. If they took not care, by sending out scouts, to rectify their own mistake, they must thank themselves if they were surprised: the besieged were under no obligation to give them notice of the help they were assured of. VII. His industry and close application to this business. If he had been bred up to war from his youth, and had led regiments as often as he had followed droves, he could not have gone about an affair of this nature more dexterously nor more diligently. When the Spirit of the Lord comes upon men it will make them expert even without experience. A vast army (especially in comparison with the present usage) Saul had now at his foot, and a long march before him, nearly sixty miles, and over Jordan too. No cavalry in his army, but all infantry, which he divides into three battalions, Sa1 11:11. And observe, 1. With what incredible swiftness he flew to the enemy. In a day and a night he came to the place of action, where his own fate, and that of Israel, must be determined. He had passed his word, and would not break it; nay, he was better than his word, for he promised help next day, by that time the sun was hot (Sa1 11:9), but brought it before day, in the morning-watch, Sa1 11:11. Whom God helps he helps right early, Psa 46:5. 2. With what incredible bravery he flew upon the enemy. Betimes in the morning, when they lay dreaming of the triumphs they expected that day over the miserable inhabitants of Jabesh-Gilead, before they were aware he was in the midst of their host; and his men, being marched against them in three columns, surrounded them on every side, so that they could have neither heart nor time to make head against them. Lastly, To complete his honour, God crowned all these virtues with success. Jabesh-Gilead was rescued, and the Ammonites were totally routed; he had now the day before him to complete his victory in, and so complete a victory it was that those who remained, after a great slaughter, were scattered so that two of them were not left together to encourage or help one another, Sa1 11:11. We may suppose that Saul was the more vigorous in this matter, 1. Because there was some alliance between the tribe of Benjamin and the city of Jabesh-Gilead. That city had declined joining with the rest of the Israelites to destroy Gibeah, which was then punished as their crime, but perhaps was now remembered as their kindness, when Saul of Gibeah came with so much readiness and resolution to relieve Jabesh-Gilead. Yet that was not all; two-thirds of the Benjamites that then remained were provided with wives from that city (Jdg 21:14), so that most of the mothers of Benjamin were daughters of Jabesh-Gilead, for which city Saul, being a Benjamite, had therefore a particular kindness; and we find they returned his kindness, Sa1 31:11, Sa1 31:12. 2. Because it was the Ammonites' invasion that induced the people to desire a king (so Samuel says, Sa1 12:12), so that if he had not done his part, in this expedition, he would have disappointed their expectations, and for ever forfeited their respect.

Verse 12

We have here the improvement of the glorious victory which Saul had obtained, not the improvement of it abroad, though we take it for granted that the men of Jabesh-Gilead, having so narrowly saved their right eyes, would with them now discern the opportunity they had of avenging themselves upon these cruel enemies and disabling them from ever straitening them in like manner again; now shall they be avenged on the Ammonites for their right eyes condemned, as Samson on the Philistines for his two eyes put out, Jdg 16:28. But the account here given is of the improvement of this victory at home. I. The people took this occasion to show their jealousy for the honour of Saul, and their resentment of the indignities done him. Samuel, it seems, was present, if not in the action (it was too far for him to march) yet to meet them when they returned victorious; and to him, as judge, the motion was made (for they knew Saul would not be judge in his own cause) that the sons of Belial that would not have him to reign over them should be brought forth and slain, Sa1 11:12. Saul's good fortune (as foolish men commonly call it) went further with them to confirm his title than either his choice by lot or Samuel's anointing him. They had not courage thus to move for the prosecution of those that opposed him when he himself looked mean, but, now that his victory made him look great, nothing would serve but they must be put to death. II. Saul took this occasion to give further proofs of his clemency, for, without waiting for Samuel's answer, he himself quashed the motion (Sa1 11:13): There shall not a man be put to death this day, no, not those men, those bad men, that had abused him, and therein reflected on God himself, 1. Because it was a day of joy and triumph: "To day the Lord has wrought salvation in Israel; and, since God has been so good to us all, let us not be harsh one to another. Now that God has made the heart of Israel in general so glad, let not us make sad the hearts of any particular Israelites." 2. Because he hoped they were by this day's work brought to a better temper, were now convinced that this man, under God, could save them, now honoured him whom before they had despised; and, if they are but reclaimed, he is secured from receiving any disturbance by them, and therefore his point is gained. If an enemy be made a friend, that will be more to our advantage than to have him slain. And all good princes consider that their power is for edification, not for destruction. III. Samuel took this occasion to call the people together before the Lord in Gilgal, Sa1 11:14, Sa1 11:15. 1. That they might publicly give God thanks for their late victory. There they rejoiced greatly, and, that God might have the praise of that which they had the comfort of, they sacrificed to him, as the giver of all their successes, sacrifices of peace-offerings. 2. That they might confirm Saul in the government, more solemnly than had been yet done, that he might not retire again to his obscurity. Samuel would have the kingdom renewed; he would renew his resignation, and the people should renew their approbation, and so in concurrence with, or rather in attendance upon, the divine nomination, they made Saul king, making it their own act and deed to submit to him.

Verse 1

11:1-15 Saul’s kingship was confirmed through a military victory, the very reason the people wanted a king (8:20).

11:1 Ammon (see Gen 19:38), located on the east side of the Jordan, represented a threat to Israel similar to the Philistines to the southwest (see also Judg 10:6–11:33). • Make a treaty with us: Cp. Josh 9; 2 Sam 10:19.

Verse 2

11:2 gouge out the right eye: Mutilation of captured soldiers was a common practice in the ancient Near East. These disfigured soldiers would have lost all depth perception, seriously curtailing their potential for fighting in a revolt.

Verse 3

11:3 Nahash agreed to grant a reprieve of seven days, reflecting his arrogant confidence of victory and his desire to humiliate Israel as much as possible.

Verse 7

11:7 Not to participate would indicate rejection of the leadership of both Saul as king and Samuel as prophet.

Verse 8

11:8 Bezek was about fourteen miles west of Jabesh-gilead. • The narrator’s use of the terms Israel and Judah anticipates the later division of the kingdom (1 Kgs 12).

Verse 13

11:13 No one will be executed: This was a time for rejoicing, not revenge.

Verse 14

11:14 renew the kingdom: “Renew” indicates that someone or something had deteriorated or had been damaged (cp. Ps 51:10). Whatever effect the scoundrels (1 Sam 10:27; 11:12) might have had in undermining the people’s confidence was now rectified by Saul’s victory over the Ammonites.

Verse 15

11:15 The solemn ceremony before the Lord acknowledged Saul’s sovereignty as king while affirming that the Lord was Israel’s true King. • Peace offerings were common on historic occasions that inaugurated important institutions (see Exod 24:5; Lev 9:4, 18, 22; 1 Kgs 8:63-64).