1 Samuel 11

1 Samuel 11

Chart from recommended resource Jensen's Survey of the OT - used by permission 1 Samuel Chart from Charles Swindoll TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES 1107 1011 971 931 853 722 586 1 Samuel 2 Samuel 1 Kings 1 Kings 2 Kings 31 1-4 5-10 11-20 21-24 1-11 12-22 1-17 18-25 1 Chronicles 10 1 Chr 11-19 1 Chr 20-29 2 Chronicles 1-9 2 Chronicles 10-20 2 Chronicles 21-36 Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy. The Ryrie Study Bible Map on Left ESV Global Study Bible, on right Jensen's Survey of the OT 1 Samuel 8 1 Samuel 9 1 Samuel 10 1 Samuel 11 1 Samuel 12 A King Requested A King Chosen King Goes Forth The Kingdom Admonished People request a king Saul comes to Samuel Saul Anointed Saul’s call to arms Samuel’s call to commitment 1 Samuel 11:1 Now Nahash the Ammonite came up and besieged Jabesh-gilead; and all the men of Jabesh said to Nahash, "Make a covenant with us and we will serve you." Nahash: In the Vulgate this chapter begins thus: {Et factum est quasi post mensem,} "And it came to pass about a month after;" which is also the reading of the principal copies of the Septuagint; and is also found in Josephus, though it appears to be of little authority. 1Sa 12:12 Jdg 10:7 11:8-33 Jabesh-gilead (map): 1Sa 31:11-13 Jdg 21:8,10-25 Make: Ge 26:28 Ex 23:32 De 23:3 1Ki 20:34 Job 41:4 Isa 36:16 Eze 17:13 1 Samuel 11 Resources - Multiple Sermons and Commentaries Jabesh-Gilead East of Jordan (See also map below for Ammon) THE SERPENT ATTACKS ISRAEL IN THE EAST 1 Samuel 11 could be entitled Saul Ably Leads Victory Over Ammonites and Saves Jabesh-Gilead. Recall that the elders had stated one of the reasons they wanted a king was to " go out before us and fight our battles.” (1Sa 8:20+) We see that desire fulfilled in this chapter. Now Nahash (serpent) the Ammonite came up and besieged Jabesh-gilead (map - 22 mi S of Sea of Galilee, in territory of Manasseh); and all the men of Jabesh said to Nahash, "Make (karath - cut) a covenant (beriyth;) with us and we will serve (abad" Lxx = douleuo) you." - Nahash the "snake" was a descendant of Lot (Ge 19:36-38). The men of Jabesh were ready to surrender to Nahash, seeking to cut a deal and be his slaves! Cyril Barber In a single verse (1 Samuel 11:1) we see the effects of spiritual apathy. Whenever a nation’s strong godward commitment begins to slacken, those who rely on political acumen instead of true godliness come to the fore. When they have taken over positions of leadership, those who stand for what is right soon find themselves among the minority. Before long they are outnumbered and outvoted (Proverbs 28:4, 12, 28; 29:2, 7, 12). The result is an inevitable deterioration in morale, followed by discouragement, and in time the destruction of the moral fiber of the people. We can see this sequence in the history of the people of Gilead in the years after the time of Jair (Judges 10:3–5) and Jephthah (Judges 12:7). Without godly leadership they were ready to give way to worldly pressures (Proverbs 29:18). Furthermore the elders of Jabesh-gilead were oblivious to the treasonous nature of their enemy’s proposal. God was their rightful suzerain and they had no authority delegated to them to make a treaty with the Ammonites. TECHNICAL NOTE - NET NOTE - 4QSam(a )and Josephus (Ant. 6.68-71 - see below) attest to a longer form of text at this point. The addition explains Nahash's practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the Masoretic Text. The NRSV adopts this reading, with the following English translation: "Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead." This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103. Jabesh-gilead [EBD] a town on the east of Jordan, on the top of one of the green hills of Gilead, within the limits of the half tribe of Manasseh, and in full view of Beth-shan. It is first mentioned in connection with the vengeance taken on its inhabitants because they had refused to come up to Mizpeh to take part with Israel against the tribe of Benjamin (Jdg. 21:8-14). After the battles at Gibeah, that tribe was almost extinguished, only six hundred men remaining. An expedition went against Jabesh-Gilead, the whole of whose inhabitants were put to the sword, except four hundred maidens, whom they brought as prisoners and sent to "proclaim peace" to the Benjamites who had fled to the crag Rimmon. These captives were given to them as wives, that the tribe might be saved from extinction (Jdg. 21). This city was afterwards taken by Nahash, king of the Ammonites, but was delivered by Saul, the newly-elected king of Israel. In gratitude for this deliverance, forty years after this, the men of Jabesh-Gilead took down the bodies of Saul and of his three sons from the walls of Beth-shan, and after burning them, buried the bones under a tree near the city (1 Sam. 31:11-13). David thanked them for this act of piety (2 Sam. 2:4-6), and afterwards transferred the remains to the royal sepulchre (21:14). It is identified with the ruins of ed-Deir, about 6 miles south of Pella, on the north of the Wady Yabis. Josephus Anitquities 6.5.1 and the Dead Sea Scrolls Manuscripts give a brief historical introduction about the mutilation. "After one month, the war which Saul had with Nahash, the king of the Ammonites, obtained him respect from all the people; for this Nahash had done a great deal of mischief to the Jews that lived beyond Jordan by the expedition he had made against them with a great and warlike army. He also reduced their cities into slavery, and that not only by subduing them for the present, which he did by force and violence, but by weakening them by subtlety and cunning (ED: CF. MEANING OF HIS NAME = "SERPENT"), that they might not be able afterward to get clear of the slavery they were under to him: for he put out the right eyes of those that either delivered themselves to him upon terms, or were taken by him in war; and this he did, that when their left eyes were covered by their shields, they might be wholly useless in war. Now when the king of the Ammonites had served those beyond Jordan in this manner, he led his army against those that were called Gileadites; and having pitched his camp at the metropolis of his enemies, which was the city of Jabesh, he sent ambassadors to them, commanding them either to deliver themselves up, on condition to have their right eyes plucked out, or to undergo a siege, and to have their cities overthrown. He gave them their choice, Whether they would cut off a small member of their body, or universally perish. However, the Gileadites were so affrighted at these offers, that they had not courage to say anything to either of them, neither that they would deliver themselves up, nor that they would fight him; but they desired that he would give them seven days' respite that they might send ambassadors to their countrymen, and entreat their assistance; and if they came to assist them they would fight; but if that assistance were impossible to be obtained from them, they said they would deliver themselves up to suffer whatever he pleased to inflict upon them." NIDOTTE, vol. 2, p. 467, notes that the right eye was used for aiming weapons. 1 Samuel 11:2 But Nahash the Ammonite said to them, "I will make it with you on this condition, that I will gouge out the right eye of every one of you, thus I will make it a reproach on all Israel." On this: 2Ki 18:31 thrust: Jdg 16:21 Ex 3:6 Pr 12:10 Jer 39:7 reproach: 1Sa 17:26 Ge 34:14 1 Samuel 11 Resources - Multiple Sermons and Commentaries NAHASH SEEKS CONDITIONAL SURRENDER But - Term of contrast. The contrast is with the covenant the men of Jabesh sought to cut with the "Serpent" Nahash. It is not generally a good idea to cut a deal with a "serpent!" Nahash (serpent) the Ammonite said to them, "I will make it with you on this condition, that I will gouge out the right eye of every one of you, thus I will make it a reproach on all Israel - NET = "and in so doing humiliate all Israel!" Notice the preceding verse says "Make (karath - cut) a covenant (beriyth) with us which in the ancient near east was usually ratified by cutting an animal in two and walking between it. Nahash implies the "cut" he will accept in order to enter (cut a) covenant with them is the cutting out of their eyes! The condition of gouging out the right eye was expressly to carry out against Israel an "in your face," act which would disgrace and humiliate the entire nation! Loss of one eye ruins depth perception and would make such a person a far less effectively adversary (warrior). A physician at Duke health says that "adults who lose the sight in one eye have declines in their abilities to accurately track moving objects, to judge distances, and to perceive depth." Clearly one eyed warriors would have a high fatality rate! 1 Samuel 11:3 The elders of Jabesh said to him, "Let us alone for seven days, that we may send messengers throughout the territory of Israel. Then, if there is no one to deliver us, we will come out to you." 1 Samuel 11 Resources - Multiple Sermons and Commentaries GIVE US 7 DAYS TO "SLEEP ON IT!" The elders of Jabesh said to him, "Let us alone for seven days, that we may send messengers throughout the territory of Israel - Jabesh-gilead bargains for time to give Nahash a final answer. Sleep on it is an idiom meaning of you are trying to make a decision and you say that you will sleep on it, you mean that you will delay making a decision on it until the following day, but here the elders ask to sleep on Nahash's proposal. Then, if there is no one to deliver (yasha') us, we will come out to you - Capitulation to mutilation would occur if there was no one in Israel to save them. Clearly, Nahash was not concerned so he conceded to their requests. Deliver (save, help) (03467) yasha' (See also yeshua from which we get our word "Jesus") is an important Hebrew verb which means to help, to save, to deliver. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. Yasha' connotes protection that produces freedom from a present danger (2Sa 22:3, Job 5:4), salvation or deliverance in a religious sense (Ps 51:12), a title of God (Savior - 2Sa 22:47; 1Chr 16:35; Ps 18:46; Ps 24:5; Ps 25:5; Ps 27:9; Ps 65:5; Ps 79:9; Ps 85:4; Isa 17:10; 62:11; Mic 7:7 Hab 3:18), victory as an act or a result of conquering (2Sa 22:36; Ps 18:35) It is notable that almost 20% of the uses of yasha' are found during the dark days of Judges (dominated by the heart attitude of Jdg 21:25), which surely speaks of the undeserved lovingkindness of God! Uses in this section of 1 Samuel - 1 Sam. 9:16; 1 Sam. 10:19; 1 Sam. 10:27; 1 Sam. 11:3; ELDERS - used of tribal leaders in the OT (cf. Ex 3:16; Num. 11:16). Later in the NT this term is applied to a group of leaders from Jerusalem who made up the high court of the Jews, the Sanhedrin (cf. Matt. 21:23; 26:57). In Jesus' day this seventy-member body was controlled by a corrupt priesthood (i.e., not Aaron's line but purchased from the Roman overlords). ELDERS - ESV Study Bible Note (borrow) - The elders of Israel appear throughout the history of Israel. They were a group of senior tribal leaders entrusted with important decisions. They are mentioned from the time of the sojourn in Egypt through to the NT (e.g., Ex. 3:16; Num. 11:16; Josh. 24:31; 1 Kings 20:7; Ezra 5:5; Matt. 16:21; Acts 22:5). Other nations also had them (Nu 22:7). Cities also were governed by elders (e.g., Deut. 19:12; 1 Sam. 11:3; 16:4; 1 Kings 21:8). In Samuel the elders of Israel are instrumental in establishing a king. They ask Samuel for a king (1 Sam. 8:4); Saul is concerned with their opinion (15:30); they are leaders in choosing a king after Saul’s death (2 Sam. 3:17; 5:3); and they are in Absalom’s council (2 Sam. 17:4). ESV Study Bible, The: English Standard Version. Elder [EBD] a name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The "elders of Israel" held a rank among the people indicative of authority. Moses opened his commission to them (Ex. 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Num. 11:16, 17). The "elder" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., "the old man") is the highest authority in the tribe. The body of the "elders" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deut. 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Sam. 30:26-31). In New Testament times they also appear taking an active part in public affairs (Matt. 16:21; 21:23; 26:59). Comparison of Gibeah and Jabesh-gilead in Judges and Samuel Judges 19-21 1 Samuel 11 Takes place when Israel had no king. Becomes the confirming event of Saul’s kingship. Gibeah becomes a city destined to be destroyed for her sins. Gibeah becomes the city from which salvation goes forth. Jabesh-gilead refuses to join in Israel’s call for punishment against wicked Gibeah. Jabesh-gilead is besieged and asks for help from Israel. Benjamin becomes the object of attack. Benjamin becomes the leader in this holy war. Concubine cut up as call to arms Oxen cut up as call to arms Source: Adapted from Stevenson 1 Samuel 11:4 Then the messengers came to Gibeah of Saul and spoke these words in the hearing of the people, and all the people lifted up their voices and wept. to Gibeah: 1Sa 10:26 14:2 15:34 2Sa 21:6 lifted up: 1Sa 30:4 Jdg 2:4 21:2 Ro 12:15 1Co 12:26 Ga 6:2 Heb 13:3 1 Samuel 11 Resources - Multiple Sermons and Commentaries See Gibeah ~3 Miles N of Jerusalem Then - Marks progression in the narrative. The messengers came to Gibeah of Saul - Gibeah of Saul is simply a way of saying Gibeah were Saul lived. Gibeah (see map above) was west of Jordan and Jabesh-Gilead (see Gilead on map above). Gibeah would serve as the first capital city of the monarchy. And spoke these words in the hearing of the people, and all the people lifted up their voices and wept (bakah; Lxx = klaio - wail, lament) - Apparently a "town hall meeting" in the city of Gibeah aroused the emotions of the entire city. There was not just a little sobbing but a great wailing and bemoaning of their potential fate! Keep in mind that although Saul was king of Israel, the practical aspects of the monarchy had not yet taken root in the nation and God is orchestrating events in history (the Sovereignty of God) to cause a national crisis that would bring the monarchy to the forefront and begin to unite the nation under King Saul. Wept (01058) bakah means to weep, bemoan, lament or wail, because of grief, pain, humiliation or even joy (Ge. 42:24; 43:30; Dt 21:13, Joel 1:5). Bakah can describe weeping as a response of contrition before the Lord (Dt. 1:45 - but see context as to why they were weeping and why it was too little, too late! = Dt 1:43-44; 2Ki 22:19 = King Josiah after discovery of Book of the Law in the House of God [2Ki 22:8] the reading of which caused Josiah to tear his clothes-2Ki 22:11). Weeping is often mentioned with fasting indicative of mourning (2Sa 12:21, 22 = David at loss of Bathsheba's child). There is a veritable "flood" of tears in Genesis, a reflection of the pathos that accompanied the entry of sin into the perfect creation (cp Ro 5:12). The first Biblical use of bakah is when Hagar wept for fear her boy (Ishmael) would die (Ge 21:16 - Lxx = klaio = weeping, wailing, lamenting). And so we see Abraham mourned and wept at Sarah's passing (Ge 23:2 - Lxx = pentheo = loud mourning as an outward expression of sorrow). Esau wept when he realized he had sold his blessing to Jacob (Ge 27:38 Lxx = klaio). Jacob wept for Joseph who he thought had died (Ge 37:35). Joseph wept (probably weeping for joy) when he saw his brothers (Ge 42:24, 43:30, 46:29 - Lxx = klaio). Even the Egyptians wept for 70 days in mourning Joseph's father's (Jacob's) death! (Ge 50:3 - Lxx = pentheo). 1 Samuel 11:5 Now behold, Saul was coming from the field behind the oxen, and he said, "What is the matter with the people that they weep?" So they related to him the words of the men of Jabesh. from the field behind the oxen: 1Sa 9:1 1Ki 19:19 Ps 78:71 What aileth: Ge 21:17 Jdg 18:23 Isa 22:1 1 Samuel 11 Resources - Multiple Sermons and Commentaries KING SAUL PLOWING IN THE FIELDS Now behold, Saul was coming from the field behind the oxen, and he said, "What is the matter with the people that they weep?" - Saul was still working on the farm even though he had been crowned king. This surely shows some degree of humility as well as a willingness to wait upon the timing of the LORD. Saul had a good beginning. The weeping of verse 4 was surely accompanied by wailing and lamenting and Saul quickly discerned there was a problem with the people of Gibeah. What he did not know at this point was the problem was bigger than Gibeah and that God behind the scenes was moving the "chess pieces" to bring Saul into national prominence. Cyril Barber As if by chance, Saul at this very moment was coming from the fields. So they related to him the words of the men of Jabesh - The crisis of Nahash at Jabesh is revealed to Saul. Recall that in 1Sa 10:26+ we learned that "Saul also went to his house at Gibeah; and the valiant men whose hearts God had touched went with him." So how many man we do not know. Some commentators think he had a "standing army," but in view of his subsequent actions to call for soldiers from all 12 tribes, a standing army of any size seems very unlikely. James Smith - Handfuls of Purpose - SAUL, THE COURAGEOUS 1 Samuel 11 “Blessed are those who die for God, And earn the martyr’s crown of light; Yet he who lives for God may be A greater conqueror in His sight.” —PROCTOR. Although Saul had been already declared king (chap. 10:24), he had seemingly gone back to his old occupation, and was tending the herd (v. 5). This in itself was a notable proof of the dignity and strength of Saul’s moral character. Had he been a small, shallow, fussy soul he would have reckoned that his promotion to the kingdom had lifted him above the menial task of a herdman. Those who are conscious that God is with them can well afford to wait. “He that believeth shall not make haste.” In this chapter we have brought before us a— I. Sorrowful Message. Messengers came to Gibeah, and told how the city of Jabesh was besieged, and that Nahash the Ammonite would make a covenant with them, only on condition that he may thrust out all their right eyes for a reproach upon all Israel (vv. 1–4). No wonder the people wept at such humility and barbarous tidings. But will ever the people of God be able to make a covenant of peace with the enemies of God without suffering loss? Such compromising was contrary to the Word of the Lord (Exod. 23:32). The enemy of our souls, the world, is still ready to make a covenant with us if we are willing to part with our spiritual eyesight. II. Divine Call. “The Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly” (vv. 5, 6).A man may be as much under the power of the Holy Spirit when his soul is hot with burning indignation as when it is melted with tender compassion. There are different manifestations, but the same spirit. The source of his anger was doubtless the reproach threatened to all Israel (v. 2). Does the call of God not frequently come by the awakening in the soul of some overmastering desire? Look at the case of Gideon (Judges 6:34), of Jephthah (Judges 11:29), and of Samson (Judges 14:6). If the Holy Spirit has kindled in the heart any burning desire, we may take it as the call of God to go in and possess that thing so desired. III. Fearless Challenge. The hewing of the yoke of oxen, and the sending of the gory pieces throughout all Israel (v. 7) was like the blast of a trumpet from Heaven to a drowsy nation. “The fear of the Lord fell on the people.” When a man is acting under the powerful influence of the Holy Spirit there are sure to be signs following. God’s man is never awanting when the national crisis comes. It was so in the days of Luther and of Knox. It has always been God’s way to single out men through whom He might reveal His will and power. Fearlessness will ever characterise that one who is being borne along by the mighty rushing wind of the Holy Ghost (Acts 4:13). IV. Great Deliverance. The summons of Saul met with a willing and general response—“they came out with one consent”—for God always works through the Spirit-inspired message. The relief of Jabesh was both timely and merciful (vv. 8–11). These besieged citizens were on the brink of becoming a life-long reproach to all Israel (v. 2) by being disabled for war and bearing on their bodies the marks of a shameful defeat. This Spirit-moved leader was able to roll away the reproach. What a mighty power for Christ and His cause a Spirit-filled life may be! Are there not many to-day who, like the men of Jabesh-gilead, are in jeopardy of losing their testimony for Christ, and bringing reproach upon the whole Church of God? O that that sacrifice, which was, as it were, “hewed in pieces” on Calvary’s Cross, might be preached with such freshness and power throughout all the land that the people of God would “come out with one consent” to the rescue of the oppressed and the salvation of the perishing. V. Magnanimous Intervention. When the people proposed that all those opposed to the reign of Saul should be put to death (chap. 10:27), Saul said, “There shall not a man be put to death this day” (vv. 12, 13). It well becomes those who enjoy great privileges at the hands of God to extend great forbearance to those who may trespass against us (see 2 Sam. 19:22). It ill becomes the servants of Christ to use their spiritual authority or ecclesiastical position for the purpose of avenging personal insult. Remember Him, who though He was reviled, reviled not again. The time is coming when Jesus Christ will deal with those who have opposed His rule (Luke 19:37). VI. Happy Result. “They made Saul king before the Lord in Gilgal, and there Saul and all the people rejoiced greatly” (vv. 14, 15). This was the public confirmation of the secret call of God. Every secret blessing will have its open coronation (Matt. 6:6). The place, made memorable for suffering and humiliation (Joshua 5:2), has now become the place of exuberant joy. Weeping may endure for a night, but joy cometh in the morning. Those who have received the special anointing must ultimately rise to special honour. The kingdom did not come to Saul because he wrought for it. It was the gift of God, and being obedient, he is now crowned with honour and glory. Blessed are all they that put their trust in Him. 1 Samuel 11:6 Then the Spirit of God came upon Saul mightily when he heard these words, and he became very angry. BGT 1 Samuel 11:6 καὶ ἐφήλατο πνεῦμα κυρίου ἐπὶ Σαουλ ὡς ἤκουσεν τὰ ῥήματα ταῦτα καὶ ἐθυμώθη ἐπ᾽ αὐτοὺς ὀργὴ αὐτοῦ σφόδρα KJV 1 Samuel 11:6 And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly. NET 1 Samuel 11:6 The Spirit of God rushed upon Saul when he heard these words, and he became very angry. CSB 1 Samuel 11:6 When Saul heard these words, the Spirit of God suddenly took control of him, and his anger burned furiously. ESV 1 Samuel 11:6 And the Spirit of God rushed upon Saul when he heard these words, and his anger was greatly kindled. NIV 1 Samuel 11:6 When Saul heard their words, the Spirit of God came upon him in power, and he burned with anger. NLT 1 Samuel 11:6 Then the Spirit of God came powerfully upon Saul, and he became very angry. NRS 1 Samuel 11:6 And the spirit of God came upon Saul in power when he heard these words, and his anger was greatly kindled. RSV 1 Samuel 11:6 And the spirit of God came mightily upon Saul when he heard these words, and his anger was greatly kindled. YLT 1 Samuel 11:6 And the Spirit of God doth prosper over Saul, in his hearing these words, and his anger burneth greatly, NKJ 1 Samuel 11:6 Then the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused. NJB 1 Samuel 11:6 And the spirit of Yahweh seized on Saul when he heard these words, and he fell into a fury. NAB 1 Samuel 11:6 As he listened to this report, the spirit of God rushed upon him and he became very angry. LXE 1 Samuel 11:6 And the Spirit of the Lord came upon Saul when he heard these words, and his anger was greatly kindled against them. ASV 1 Samuel 11:6 And the Spirit of God came mightily upon Saul when he heard those words, and his anger was kindled greatly. DBY 1 Samuel 11:6 And the Spirit of God came upon Saul when he heard those words, and his anger was kindled greatly. GWN 1 Samuel 11:6 When he heard this news, God's Spirit came over him, and he became very angry. BBE 1 Samuel 11:6 And at their words, the spirit of God came on Saul with power, and he became very angry. Spirit of God: 1Sa 10:10 16:13 Jdg 3:10 6:34 11:29 13:25 14:6 anger: Ex 32:19 Nu 12:3 Mk 3:5 Eph 4:26 1 Samuel 11 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 32:19+ It came about, as soon as Moses came near the camp, that he saw the calf and the dancing; and Moses’ anger burned, and he threw the tablets from his hands and shattered them at the foot of the mountain. Mark 3:5+ After looking around at them with anger (JESUS FILLED WITH THE SPIRIT MANIFESTS RIGHTEOUS ANGER), grieved at their hardness of heart, He *said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored. Ephesians 4:26+ BE ANGRY (present imperative see our need to depend on the Holy Spirit to obey = THE ONLY WAY ONE CAN CONTINUALLY MANIFEST RIGHTEOUS ANGER IS BY BEING FILLED WITH THE SPIRIT!), AND yet DO NOT SIN (present imperative with a negative see our need to depend on the Holy Spirit to obey); do not let the sun go down (present imperative with a negative see our need to depend on the Holy Spirit to obey) on your anger, THE SPIRIT OF GOD INCITES SAUL'S ANGER Then the Spirit of God came upon Saul mightily (tsalach; Lxx - ephallomai - leaped upon!) when he heard these words, and he became very angry - Came upon mightily (ESV - rushed upon; NJB - seized on; CSB - suddenly took control) Became very angry = “and his nose [i.e., anger] burned greatly.” As alluded to in the previous comments the Sovereign God was behind the scenes of this national crisis and now He directly enters the conflict by coming mightily upon Saul and inciting in him a righteous anger. In short God is orchestrating the events so that the newly crowned king is growing into his role as leader of the nation. THOUGHT - What fills you (in this case comes upon you) will control you, so it is crucial that we be filled with the right spirit, the Holy Spirit (Eph 5:18+). E.g., in Luke 4:28+ we read "And all the people in the synagogue were filled with rage as they heard these things. and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff." They were filled with a spirit (not demonic, just a fleshly reaction) of rage which impelled them to attempt to kill Jesus. Mark it down - WHAT FILLS YOU WILL CONTROL YOU! The ESV rendering that Spirit "rushed upon" reminds me of a great old Keith Green song Rushing Wind. Take a moment and listen to the words if you have never heard it. You'll like it. Then obey Paul's command (Eph 5:18+) continually (implying we can be continually filled with/controlled by the Holy Spirit -- this is not a feeling but is a fact you take by faith in His trustworthy Word) calling for believers to be filled with the Spirit! Let the "Wind" (pneuma) rush in and fill your temple (1Cor 6:19+). Robert Bergen has an interesting comment on Spirit of God - the narrator artfully casts a shadow over Saul’s moment of glory by referring to the divine presence as “the Spirit of God,” (ED: ALSO IN 1Sa 10:10, 19:23) not “the Spirit of Yahweh/the Lord.” Though both phrases refer to the same being, this subtle change in language deprives Saul of direct association with Israel’s covenant God. Five Israelites are mentioned as having “the Spirit of the Lord” come over them, but in Genesis to 2 Kings (Othniel - Jdg 3:10, Gideon - Jdg 6:34, Jephthah - Jdg 11:29, Samson- Jdg 14:6, 19; 15:14, and David - 1Sa 16:13) the only other person said to have “the Spirit of God” come over him is Balaam, a non-Israelite (cf. Num 24:2+) who ultimately brought harm to Israel (Nu 31:16+). (Borrow 1 & 2 Samuel - New American Commentary) Comment - While Bergen's comment is interesting it is notable that Spirit of God is actually the first use in Scripture in Genesis 1:2, not to mention Bezalel in Ex. 31:3 and Ex 35:31, which carried out God honoring work and thus which would counter Bergen's premise. In 2Ch 15:1 the Spirit of God came upon Azariah and God used he message of Azariah, the son of Obed, to initiate a great revival under Asa, which would counter Bergen's argument. The prophet Ezekiel was carried by the Spirit of God to the exiles in Chaldea (Ezek 11:24). The Spirit of God descended on Jesus (Mt 3:16). Spirit of God - Gen. 1:2; Bezalel = Ex. 31:3 and Ex 35:31; Num. 24:2; 1 Sam. 10:10; 1 Sam. 11:6; 1 Sam. 19:20; 1 Sam. 19:23; 2 Chr. 15:1; 2 Chr. 24:20; Job 33:4; Ezek. 11:24; Matt. 3:16; Matt. 12:28; Rom. 8:9; Rom. 8:14; 1 Co. 2:11; 1 Co. 2:14; 1 Co. 3:16; 1 Co. 7:40; 1 Co. 12:3; Eph. 4:30; Phil. 3:3; 1 Jn. 4:2 Cyril Barber Saul’s leadership qualities deserve special consideration. A careful analysis of the text will reveal some interesting points in relation to his patience/timing; capacity for moral indignation; ability to size up a situation, develop a viable plan of action, communicate his plan in a convincing manner, and motivate others to follow him with confidence; his magnanimity or large heartedness in overlooking an offense; and, finally, his ability to enjoy the results of the victory with his men and give praise where due. Related Resource: Empowered by the Spirit of God- Holy Spirit in the Histographic Writings of the OT -- D. Block Came upon mightily (06743) tsalach means to rush or rush upon, to break forth, to come mightily. As discussed below this verb describes the Holy Spirit’s affect on persons, making them powerful (Jdg. 14:6, 9; 15:14; 1 Sa 16:13); or causing persons to prophesy (1 Sam. 10:6, 10; 11:6). It indicates the effect of an evil spirit as well (1 Sa 18:10). It has the sense of persons breaking out, rushing forward in battle (2 Sam. 19:17); and of God breaking out in acts of judgment (Amos 5:6). The Septuagint gives us a vivid word picture of the Spirit's coming upon someone mightily! In 1 Sa 10:6 (and 1Sa 11:6, 1 Sa 16:13) the Greek verb used to translate tsalach is ephallomai which means to leap or jump upon and was the verb used by Luke in Acts 19:16 to describe the evil spirit leaping upon "sons of one Sceva"! In 1 Sa 10:10 the verb is allomai meaning to leap or spring up (used in Acts 3:8, Jn 4:14). Tsalach - 10x - Usage: break forth(1), came upon him mightily(4), came upon mightily(1), came mightily(2), come upon you mightily(1), rushed(1). Jdg. 14:6; Jdg. 14:19; Jdg. 15:14; 1Sa 10:6; 1Sa 10:10; 1Sa 11:6; 1Sa 16:13; 1Sa 18:10; 2Sa 19:17; Amos 5:6. 1 Samuel 11:7 He took a yoke of oxen and cut them in pieces, and sent them throughout the territory of Israel by the hand of messengers, saying, "Whoever does not come out after Saul and after Samuel, so shall it be done to his oxen." Then the dread of the LORD fell on the people, and they came out as one man. BGT 1 Samuel 11:7 καὶ ἔλαβεν δύο βόας καὶ ἐμέλισεν αὐτὰς καὶ ἀπέστειλεν εἰς πᾶν ὅριον Ισραηλ ἐν χειρὶ ἀγγέλων λέγων ὃς οὐκ ἔστιν ἐκπορευόμενος ὀπίσω Σαουλ καὶ ὀπίσω Σαμουηλ κατὰ τάδε ποιήσουσιν τοῖς βουσὶν αὐτοῦ καὶ ἐπῆλθεν ἔκστασις κυρίου ἐπὶ τὸν λαὸν Ισραηλ καὶ ἐβόησαν ὡς ἀνὴρ εἷς KJV 1 Samuel 11:7 And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent. NET 1 Samuel 11:7 He took a pair of oxen and cut them up. Then he sent the pieces throughout the territory of Israel by the hand of messengers, who said, "Whoever does not go out after Saul and after Samuel should expect this to be done to his oxen!" Then the terror of the LORD fell on the people, and they went out as one army. CSB 1 Samuel 11:7 He took a team of oxen, cut them in pieces, and sent them throughout the land of Israel by messengers who said, "This is what will be done to the ox of anyone who doesn't march behind Saul and Samuel." As a result, the terror of the LORD fell on the people, and they went out united. ESV 1 Samuel 11:7 He took a yoke of oxen and cut them in pieces and sent them throughout all the territory of Israel by the hand of the messengers, saying, "Whoever does not come out after Saul and Samuel, so shall it be done to his oxen!" Then the dread of the LORD fell upon the people, and they came out as one man. NIV 1 Samuel 11:7 He took a pair of oxen, cut them into pieces, and sent the pieces by messengers throughout Israel, proclaiming, "This is what will be done to the oxen of anyone who does not follow Saul and Samuel." Then the terror of the LORD fell on the people, and they turned out as one man. NLT 1 Samuel 11:7 He took two oxen and cut them into pieces and sent the messengers to carry them throughout Israel with this message: "This is what will happen to the oxen of anyone who refuses to follow Saul and Samuel into battle!" And the LORD made the people afraid of Saul's anger, and all of them came out together as one. NRS 1 Samuel 11:7 He took a yoke of oxen, and cut them in pieces and sent them throughout all the territory of Israel by messengers, saying, "Whoever does not come out after Saul and Samuel, so shall it be done to his oxen!" Then the dread of the LORD fell upon the people, and they came out as one. cut: Jdg 19:29 Whoever: Jdg 21:5-11 the dread: Ge 35:5 2Ch 14:14 17:10 as one man, Jdg 20:1 1 Samuel 11 Resources - Multiple Sermons and Commentaries Related Passages: Judges 19:29 When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel. Judges 20:6 “And I took hold of my concubine and cut her in pieces and sent her throughout the land of Israel’s inheritance; for they have committed a lewd and disgraceful act in Israel. Team of Yoked Oxen Threshing Grain SAUL SENDS WARNING YAHWEH SENDS FEAR One might subtitle this passage the sign of the axed oxen. He took a yoke (team) of oxen (i.e., two oxen) and cut them in pieces, and sent them throughout the territory of Israel by the hand of messengers, saying, "Whoever does not come out after Saul and after Samuel, so shall it be done to his oxen." - Saul begins to take command of the nation and with a vivid object lesson issues a warning threatening death to the valuable oxen owned by who do not heed his call to arms. Filled with the Spirit he is clearly expressing his authority. It is notable that Saul includes Samuel's name in the threat, showing that he clearly respects Samuel's authority as a nationally recognized leader. Did he consult with Samuel before invoking his name? The text does not tell us. But clearly God is behind these events and therefore Samuel surely would have been in agreement. Wycliffe Bible Commentary (borrow) The severe threat of Saul, along with his power to carry it out, put "the fear of God" into all Israelite farmers (ED: YES, BUT I THINK THE SPIRIT OF GOD WAS ORCHESTRATING THIS DREAD). A volunteer program swamped the draft board! Bob Utley suggests "Saul summons an army by means of national pride, threats and religious loyalty. On cut them in pieces Josephus (Antiq. 6.5.3) interprets this as a threat to cut the hamstring of work animals, as he did to his oxen, if the men of the tribes did not volunteer for military service. The Masoretic Text, however, states Saul cut up both oxen and sent them to each of the tribes, similar to Jdgs. 19:29. He even adds Samuel's name to the threat. TSK Note - The sending the pieces of the oxen was an act similar to that of the Levite, Jdg 19:29, where see the Note. An eminent Scotch writer describes the rites, incantations, and imprecations used prior to the fiery cross being circulated, to summon the rough warriors of ancient times to the service of their chief; and he alludes to this ancient custom, which in comparatively modern times, has been practised in Scotland; and proves that a similar punishment of death, or destruction of their houses, for disobeying the summons, was inflicted by the ancient Scandinavians, as recorded by Olaus Magnus, in his History of the Goths. This bears a striking similarity to the ancient custom of the Israelites. With the Highlanders, a goat was slain; with the Israelites, an ox. The exhibition of a cross, stained with the blood of the sacrificed animal, was the summons of the former, while part of the animal, was the mandate of the latter. Disobedience in one nation was punished with the death of themselves or oxen, and burning of their dwellings in the other. Then the dread of the LORD fell on the people, and they came out as one man - Notice it is not the dread of Saul, but the dread of the LORD which impelled the unified response of men from all the 12 tribes. God's Spirit is hereby orchestrating unity in this budding monarchy. The NLT (which as a paraphrase is often very "interpretative" as in this case - and I think accurately) says "the LORD made the people afraid of Saul's anger." So the Spirit of God is exerting divine effects on the king and his subjects. God is building the power base of the kingdom. Robert Bergen - Calls to involvement in geographically limited conflicts had been mostly unsuccessful in Israelite history (cf. Judg 5:16–17; 8:1; 12:2–3; 21:5); yet Saul’s coercive threat proved effective, for “the terror of the Lord [paḥad yhwh; cf. Isa 2:10, 19, 21; 2 Chr 14:13 (Eng. 14); 17:10] fell on the people.” The Israelites’ anxiety may have been increased when they remembered the punishment inflicted on a city—ironically, on Jabesh Gilead—that had once refused a similar call to assemble (Judg 21:5). Saul’s slaughter of his oxen may have symbolized his entrance into full-time kingship. (Borrow 1 & 2 Samuel - New American Commentary) 1 Samuel 11:8 He numbered them in Bezek; and the sons of Israel were 300,000, and the men of Judah 30,000. BGT 1 Samuel 11:8 καὶ ἐπισκέπτεται αὐτοὺς Αβιεζεκ ἐν Βαμα πᾶν ἄνδρα Ισραηλ ἑξακοσίας χιλιάδας καὶ ἄνδρας Ιουδα ἑβδομήκοντα χιλιάδας KJV 1 Samuel 11:8 And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand. NET 1 Samuel 11:8 When Saul counted them at Bezek, the Israelites were 300,000 strong and the men of Judah numbered 30,000. CSB 1 Samuel 11:8 Saul counted them at Bezek. There were 300,000 Israelites and 30,000 men from Judah. ESV 1 Samuel 11:8 When he mustered them at Bezek, the people of Israel were three hundred thousand, and the men of Judah thirty thousand. NIV 1 Samuel 11:8 When Saul mustered them at Bezek, the men of Israel numbered three hundred thousand and the men of Judah thirty thousand. NLT 1 Samuel 11:8 When Saul mobilized them at Bezek, he found that there were 300,000 men from Israel and 30,000 men from Judah. NRS 1 Samuel 11:8 When he mustered them at Bezek, those from Israel were three hundred thousand, and those from Judah seventy thousand. Bezek: Jdg 1:4,5 the sons: 1Sa 13:15 15:4 2Sa 24:9 2Ch 17:12-19 1 Samuel 11 Resources - Multiple Sermons and Commentaries See Bezek - directly opposite Jabesh-gilead SAUL MUSTERS HIS FIRST NATIONAL ARMY He numbered them in Bezek; and the sons of Israel were 300,000, and the men of Judah 30,000 - Notice on the map Bezek is about 10 miles directly opposite Jabesh-gilead and thus far enough away from being detected by spies of Nashan but within reasonable marching distance. This distance could be traversed by an army under the cover of darkness. From the map above note Bezek is in an elevated area, so the army would have to march down, cross the Jordan, and then march up an elevation to Jabesh-gilead. Cyril