Chapter 11

1 Nahash offereth them of Jabesh-gilead a reproachful condition. 4 They send messengers, and are delivered by Saul. 12 Saul thereby is confirmed, and his kingdom renewed.

1. Nahash the Ammonite. The name Nahash is the familiar Hebrew word for “serpent.” The serpent was a prominent decoration in the heathen temples of Palestine. The children of Israel had seen fit to preserve the brazen serpent after their experience with the poisonous reptiles in the Wilderness of Zin, on their departure from Kadesh (Num. 20:1; 21:5–9; cf. 2 Kings 18:4). Seeing the importance placed upon the snake in all the religions of their neighbors, the Israelites before long were also venerating the serpent that they thought had saved them in the wilderness (cf. Eze. 8:7–12). Later, in the days of Hezekiah, the brazen serpent was destroyed because of such worship (2 Kings 18:4). Inasmuch as personal names were frequently compounded with those of various deities, Nahash was evidently given a name implying certain characteristics of the serpent, such as wisdom, cunning, and craftiness.

Jabesh-gilead. Scholars had previously assigned this town to the hills overlooking the Wadi Yaµbis (Jabesh) 7 mi. (11.5 km.) to the east of the river Jordan. But this would have been too far for the men of Jabesh-gilead to carry the bodies of Saul and Jonathan the same night they took the impaled torsos of these men down from the city wall of Beth-shan (ch. 31:11–13). The archeologist Nelson Glueck found several definite lines of evidence that led him to identify Jabesh-gilead with the modern mounds of Tell elРMeqbereh and Tell Abuµ Kharaz, 2 2/3 mi. (4.3 km.) east of the Jordan, overlooking the river Yabis after it emerges from its deep gorge in the hills of Gilead and flows westward toward its union with the Jordan (The River Jordan, pp. 159–167). This city had been the home of the 400 virgins whose parents were slain because they did not participate in the civil war against Benjamin, and who were given as wives to the remnant of that tribe after its almost total destruction (Judges 21:8–14).

Many years earlier than Nahash, Israel had been in subjection to the Ammonites for 18 years. It would be natural that the Ammonites, still resenting their defeat at the hands of Jephthah, would be looking for an opportunity to regain control of Gilead. The Gadites and the half tribe of Manasseh had rich soil, watered by the Jabbok, Yabis, and Yarmuk rivers. Well situated above the heat of the desert, their vineyards and fine pasturages were the envy of the peoples of the eastern deserts. Jabesh-gilead had risen from the ruin of earlier days, but its inhabitants had probably not forgotten their brutal punishment following the affair with Benjamin. But stronger than the feud between the men of Jabesh-gilead and their own kin was the hatred Ammon felt for all Israel as a result of the defeat administered them by Jephthah.

2. Reproach upon all Israel. Nahash apparently did not know of Israel’s desire for a closer organization of the tribes under a king. If the men of Jabesh-gilead knew of the plan—and all the tribes were represented at the selection of Saul in Mizpah (ch. 10:17)—it seems that it meant little to them. The attitude of Jabesh-gilead gives an idea of the disorganized condition of the nation, not so much owing to their need of a king as to their rejection of the Lord’s plan. Selfishness had increased to the point where any solution offered by God would not be acceptable to the entire body (see ch. 10:27). It was not that Nahash had any special grudge against the elders of Jabesh more than the rest of Israel; his purpose was to show contempt for all Israel by inflicting injury on some of their number. In the same way the adversary of souls schemes to heap contempt on the hosts of heaven by bringing suffering to one lost soul and then charging that such punishment is the natural result of serving God.

3. Send messengers. It would seem that since Israel’s servitude under the Ammonites, Jabesh had more or less withdrawn from association with even nearby tribes such as Issachar, Ephraim, and Benjamin. The city was not more than 30 mi. from Shiloh, and Samuel’s ministry seems to have been limited mostly to Ephraim, Benjamin, and Judah. Could it be that the men of Jabesh-gilead had so long nursed their grudge against the other tribes that they did not know that Samuel was judge? They certainly seem to have known nothing of Saul’s appointment. Probably they had taken no part in the campaigns against the Philistines, but had withdrawn to themselves, unwilling to take their share in tribal responsibilities. They were not even sure that the tribes would make any response to their plea. In sheer desperation they virtually acknowledged their shortcomings and threw themselves upon the mercy of their fellow Israelites, whom they had neglected in the past.

5. After the herd. Literally, “behind the oxen.” Evidently Saul had been plowing and was bringing his oxen in for the night. Josephus thinks this was at least a month after his appointment (Antiquities vi. 5. 1). Inasmuch as his selection was not pleasing to many, he evidently returned home to await the direction of the prophet who had anointed him. What would have happened had Nahash besieged Jabesh before Saul was made king? And what was more essential than that the new king have the opportunity of proving his worth before the disgruntled ones who refused to acknowledge him as king? The event and the man each stood in need of the other. We have nothing to fear except as we forget how God has led His people in the past. This experience assures every humble Christian that it is not possible for him to be placed in a position for which God has not already made abundant provision.

6. Came upon. Literally, “rushed upon.” The same word is used to describe Saul’s experience on the way home from his anointing (ch. 10:6, 10). Concerning the call of Gideon, the record says, literally, that “the Spirit of the Lord clothed himself with Gideon” (Judges 6:34). As Joshua was instructed to go to the aid of the Gibeonites when the five kings of southern Canaan sought to punish them for making a treaty with the children of Israel, so, regardless of the past, when Jabesh was in need of help before the attack of an enemy, the Spirit of God demonstrated that the answer to their prayer for help was well on the way. Thank God for the thousand ways He has out of every difficulty!

7. Yoke of oxen. Probably the same yoke with which he had been plowing. How close at hand are the instruments with which God always demonstrates His power! Moses did not need the horses and chariots of Egypt. His shepherd’s crook became the “rod of God.” Gideon did not need the iron spears that the Philistines found necessary. A few clay pitchers and candles were better. Saul did not ask for special equipment. By the sacrifice of his own oxen he convinced Israel of his willingness to spend and be spent for the Lord. His energy and resourcefulness were contagious, “and the fear of the Lord fell on the people.” Once more he demonstrated the fact that, controlled by the Spirit, he would be guided in doing the right thing at the right time. Self was completely forgotten. The criticisms of the sons of Belial that probably had loomed large in his thinking during the past month or more melted away into insignificance. Under this new and, to him, strange power Saul felt his courage mount. Confident of success, he unhesitatingly placed himself by the side of Samuel in bringing protection to a town in distress.

8. Bezek. Bezek, the meeting place for the tribal armies, is 12 3/4 mi. (20.4 km.) northeast of Shechem on the road to Beth-shan, and some 10 mi. (16 km.) southwest of Jabesh-gilead. It would not be too far for the northern tribes to march, but it is 42 1/4 mi. (67.6 km.) north of Jerusalem; thus it would be impossible for many from the tribe of Judah to assemble there within the given time. From Bezek, more than 1,000 ft. above sea level, the armies would descend via the Wadi elРKhashneh to the Jordan, at this point about 900 ft. below sea level. Fording that stream, they would proceed to the town a mile or so farther east. This gathering of armed men could be accomplished within a period of six days, and by marching from Bezek during the night Saul could reach Jabesh early in the morning of the seventh day. By the morning of the sixth day Saul had enough of an army present to assure the elders of Jabesh that they would have help on time.

11. The morning watch. Among the ancient Hebrews the night was divided into three military watches. The first watch is mentioned in Lam. 2:19. Gideon and his army fell upon the Midianites at the beginning of the middle watch (Judges 7:19). It was at the time of the third, or “morning” watch, that Moses stretched forth his rod and the waters of the Red Sea returned, covering the pursuing Egyptians (Ex. 14:24–27). Here Saul and his three divisions, having marched all night, came upon the unsuspecting Ammonites during the morning watch—just before day—and the battle was waged till toward noon. The rout was complete—no two of the enemy were left together.

Many of God’s providential deliverances have come at this time of the day. David may have been thinking of the Red Sea deliverance when he sang, “Weeping may endure for a night, but joy cometh in the morning” (Ps. 30:5). In the words of the watchman who answered, “The morning cometh, and also the night” (Isa. 21:12), the morning brought joy to the elders of the Jabesh but the night of doom to Nahash and his followers. The fate he had planned for the men of the besieged city was turned upon his own head in double measure.

It was at the time of the morning watch that Jacob’s antagonist said, “Let me go, for the day breaketh” (Gen. 32:26). The dawn of a new day brought with it consolation and assurance. It was in the morning watch (the fourth watch as reckoned in Roman times) that Jesus came to the storm-tossed ship on Galilee and stilled the hearts of the disciples, troubled with doubts as to His Messiahsip (see on Matt. 14:25). It was in the morning watch that Heaven sent the mighty angel with lightning speed to the tomb outside the gates of Jerusalem, to strike down the soldier guard and cry out, “Son of God, come forth; Thy Father calls Thee” (DA 779, 780)!

Saul did not stop to ask why the elders of Jabesh had not come to Samuel when a king was to be appointed. He did not inquire concerning their past, whatever it might be. They were in need, and the Holy Spirit took possession of him in bringing them help. God is far more interested in one’s attitude after mistakes are recognized than in the mistakes themselves. By their later conduct the men of Jabesh proved that they had experienced a genuine change of heart (1 Chron. 10:11, 12).

12. Said unto Samuel. This, together with Saul’s statement in v. 7, indicates that the prophet went with Saul at least to Bezek and assisted in planning the campaign. Probably the armies returned to Bezek before disbanding, greatly elated over their victory, and ready to punish any of those who had opposed Saul’s anointing. His generalship as manifested during the past few days was to them greater confirmation of his title than had been the choice by lot (ch. 10:19–21) or Samuel’s anointing (ch. 10:1).

13. And Saul said. Without waiting for Samuel to answer, Saul gave further proof that he had been changed into another man by saying that the victory was the Lord’s, and no man should be put to death. If because of recent developments an enemy could be changed into a friend, greater would be the advantage than if he were put to death. Exactly the same Spirit was now speaking through Saul as spoke through Christ in His Sermon on the Mount when He said, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matt. 5:44).

15. Gilgal. The site is uncertain. Modern tradition favored enРNitla, 3 mi. (4.8 km.) southeast of OT Jericho, but more likely is Khirbet elРMefjer, 1 1/4 mi. (2 km.) to the northeast. According to Joshua 15:7 it was north of the valley of Achor and therefore in the territory belonging to Benjamin. All during the six-year period of war for the possession of Palestine it was the headquarters of Israel, but once the land was subdued the tabernacle was moved to Shiloh (Joshua 18:1). Gilgal was nevertheless still considered a most sacred spot. Samuel visited it in his yearly circuit (1 Sam. 7:16). It was a special resort for sacrifices (ch. 13:8; 15:21; etc.), later, possibly, for idolatry (see p. 850).

To this place, so fragrant with memories of God’s miraculous dealings, Samuel called the children of Israel to renew the kingdom. Here, without doubt, he rehearsed in their ears the loving watchcare and the long-suffering patience of a heavenly Father during the past centuries. It would have been far better had they been satisfied with God’s original plan of government, but inasmuch as they desired a king, God promised to bestow His Spirit upon the new king as He had upon the judges. Though they had rejected Him they had abundant witness that God would still be with them. By establishing a line of succession on the basis of heredity, Israel was throwing the doors open for many problems and dangers they had not encountered under the judges. But through Samuel, God affirmed His everlasting love and devotion, and promised to surround them with the same solicitous protection that had been theirs in centuries past.

Ellen G. White comments

1–15PP 612, 613, 714

1–8PP 612

9–15PP 613