Saul Returns Home And Bides His Time, Finally Proving Himself By Defeating The Ammonites And As A Result Being ‘Made King Before YHWH' (1 Samuel 10:26 to 1 Samuel 11:15).
Saul now returned home accompanied by those who would be his faithful supporters, and when others questioned his appointment he said nothing but bided his time. It was not to be long in coming, for the king of the Ammonites was determined to bring shame on Israel because of what he saw as past insults (see Judges 11:12-28), and saw in this period of turmoil the opportunity of attacking them in Transjordan.
The Ammonites, and their Moabite allies (they usually acted together led by whichever had the strongest king at the time) recognised that Israel were in turmoil and being kept busy by the Philistines, and that Samuel was now ageing, with the result that Israel had no strong military leader. They therefore took advantage of the opportunity to invade the territory of Reuben and Gad in Transjordan.
This feud between the Ammonite-Moabite alliance and Transjordanian Israel was of longstanding. It had been there ever since they had made it difficult when Israel were passing through their territory and Moab had called on Balaam to curse Israel. It had also burst out twice in Judges, first in the time of Ehud when the threat had been very serious, even reaching over the Jordan into the western side of the Jordan rift valley and possibly beyond (Judges 3:12-30), and then in the time of Jephthah when it had threatened the whole of Transjordan, including Gilead (Judges 11:4-33). In both cases Israel had finally triumphed after initial periods of misery. Thus to the people of Ammon/Moab Israel's present turmoil now seemed a good time to take revenge, by both shaming Israel and gaining spoils and tribute.
The Ammonites were a fierce tribal people, and only semi-sophisticated. (See Amos 1:13. They can be placed somewhere between the more sophisticated Moabites and the even wilder Amalekites). They had quite probably been driven out of the land that was now occupied by Reuben and Gad, by Sihon and his Amorites, for they always saw that land as theirs by right (Judges 11:13), and considered that it should have been given back to them. Thus whenever the opportunity arose they sought to take it back.
Analysis.
a And Saul also went to his house, to Gibeah, and there went with him the host, whose hearts God had touched (1 Samuel 10:26).
b But certain worthless fellows said, “How will this man save us?” And they despised him, and brought him no present. But he held his peace (1 Samuel 10:27).
c Then Nahash the Ammonite came up, and encamped against Jabesh-gilead, and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.” '
d And Nahash the Ammonite said to them, “I make it with you on this condition, that all your right eyes be put out, and I will lay it for a reproach on all Israel” (1 Samuel 11:2).
e And the elders of Jabesh said to him, “Give us seven days' respite, that we may send messengers to all the borders of Israel. And then, if there be none to save us, we will come out to you” (1 Samuel 11:3).
f Then the messengers came to Gibeah of Saul, and spoke these words in the ears of the people, and all the people lifted up their voice, and wept (1 Samuel 11:4).
g And, behold, Saul came following the oxen out of the field, and Saul said, “What troubles the people that they weep?” And they told him the words of the men of Jabesh (1 Samuel 11:5).
h And the Spirit of God came mightily on Saul when he heard those words, and his anger was greatly stirred up (kindled) (1 Samuel 11:6).
g And he took a yoke of oxen, and cut them in pieces, and sent them throughout all the borders of Israel by the hand of messengers, saying, “Whoever does not come forth after Saul and after Samuel, so will it be done to his oxen” (1 Samuel 11:7 a).
f And the dread of YHWH fell on the people, and they came out as one man, and he numbered them in Bezek, and the children of Israel were three hundred military units, and the men of Judah thirty military units' (1 Samuel 11:7-8).
e And they said to the messengers who came, “Thus shall you say to the men of Jabesh-gilead, Tomorrow, by the time the sun is hot, you will have deliverance.” And the messengers came and told the men of Jabesh, and they were delighted. Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you shall do with us all that seems good to you” (1 Samuel 11:9-10).
d And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and smote the Ammonites until the heat of the day (1 Samuel 11:11 a).
c And it came about that those who remained were scattered, so that not two of them were left together' (1 Samuel 11:11 b).
b And the people said to Samuel, “Who is he who said, Shall Saul reign over us? Bring the men, that we may put them to death”. And Saul said, “There shall not a man be put to death this day, for today YHWH has wrought deliverance in Israel” (1 Samuel 11:12-13).
Then said Samuel to the people, “Come, and let us go to Gilgal, and renew the kingship there.” And all the people went to Gilgal, and there they made Saul king before YHWH in Gilgal, and there they offered sacrifices of peace-offerings before YHWH, and there Saul and all the men of Israel rejoiced greatly (1 Samuel 11:14-15).
Note that in ‘a' Saul returns to his home having been hailed as king, accompanied by ‘the host' whose hearts God had touched, and in the parallel he is ‘made king' to the delight of all Israel. In ‘b' certain churlish people despised him, but Saul holds his peace, and in the parallel the people want to put the dissenters to death, but Saul will not allow it. In ‘c' Nahash encamped with his people against Jabesh Gilead, and in the parallel all the camp were scattered so that not even two were left together. In ‘d' Nahash's aim was to lay a reproach on Israel, and in the parallel the opposite occurs. In ‘e' the people of Jabesh Gilead said that they would come out to Nahash if they received no assistance, and in the parallel they say that they would come out to him on the morrow. In ‘f' all the people of Gibeah wept at the news from the messengers, and in the parallel all the people of Israel gather in response to the appeal of messengers. In ‘g' Saul is following oxen out of the field, and in the parallel he slaughters oxen and sends portions among the tribes. Centrally in ‘h' the Spirit of YHWH comes mightily on Saul. This was central to what happened.
‘ And Saul also went to his house, to Gibeah, and there went with him the host, whose hearts God had touched.'
The people having been sent home Saul returned to his house at Gibeah, along with a large crowd of supporters who acted as a guard of honour to honour his new status. These were men whose heart God had touched so that they might be Saul's mainstay among the people. Some may even have remained with him, for he probably lived in a large household.
‘ But certain worthless fellows said, “How will this man save us?” And they despised him, and brought him no present. But he held his peace.'
But there were also some dissenters who were not happy with the selection, and who muttered, ‘How shall this man save us?'. They despised him and refused to give him the gifts that a newly appointed king could expect from his subjects, a sign that they rejected his authority. They wanted it to be quite clear what their position was. Perhaps they had partly been put off by the way that he had remained out sight and among the baggage carts during the selection process. Or perhaps they did not like Benjaminities. This does serve to bring out why the process was being so long-winded. Not only was Saul himself having to be assured and given confidence that it really was YHWH Who was calling him to this huge responsibility, but a people of divided loyalties also had to be convinced that the man chosen was indeed the right choice, both YHWH's choice and one that they could support. Until there was a widespread feeling of general satisfaction about things a coronation could not take place. As it happened that was not to be long in coming.
We should, however, note that these steps in Saul's acceptance were not all that different from the steps usually required by kings in those days, even when they were following in their father's footsteps, for there would often be rival claimants to the throne. First there would be a proposal that he be king which would come from people of authority acting privately among his own supporters, then there would often be the need to demonstrate his credentials by military action (often against a rival claimant), then there would be the presentation of the king for more general acceptance with the hope of having him acclaimed, and then, once that had been accomplished there would be the coronation.
“But he held his peace.” He was not particularly seeking the throne, and he no doubt felt that if YHWH was really behind it matters would get sorted out. He was not going to begin his stint with a show of aggression, and he probably recognised that a huge change like this took time to be fully accepted..
‘ Then Nahash the Ammonite came up, and encamped against Jabesh-gilead, and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.” '
Nahash, King of Ammon (1 Samuel 12:12) took the opportunity presented by Israel's supposed present state of weakness to invade Israel in Transjordan, and in the process besieged Jabesh-Gilead, one of the leading cities of the area. Jabesh-Gilead has been identified as Tell abu-Kharaz, which is to the west of, and slightly lower (more southerly) than, Ramoth Gilead. It is clear from this that Nahash had occupied a good swathe of the tribal region in that area. We must not confuse him with the Nahash who was a friend of David's, who was probably his son or his grandson (2 Samuel 10:2).
The inhabitants of Jabesh Gilead were probably still recovering from the mauling that they had received when they broke their covenant with the tribal league (Judges 21:8-12). So not wanting to experience a similar situation again (conquerors were always harder on cities that did not surrender immediately, compare Deuteronomy 20:10-15) they were prepared to surrender and pay tribute. They therefore offered to enter into a treaty with Nahash whereby they submitted to him as their overlord immediately in return for clemency.
‘ And Nahash the Ammonite said to them, “I make it with you on this condition, that all your right eyes be put out, and I will lay it for a reproach on all Israel.” '
Nahash replied that he would make such a treaty on one condition, and that was that it included a stipulation that all the men of Jabesh Gilead should have their right eyes gouged out. His main aim in doing this was as a reprisal against Israel's past shaming of Ammon, with the aim of in return bringing shame on them. For a man to be so disabled in those days was seen as rendering him unsatisfactory to the gods, and therefore a thing of shame. In Israel it would prevent entry into the court of the Tabernacle. Thus if Israel did not prevent this happening all Israel would be shamed.
The other reason behind the blinding of men in the right eye was in order to hinder their ability to make war, whether with sword or bow. Thus it would ensure (as far as it was possible to do so) that in future they did not rebel against Nahash. It was not therefore as unusual a stipulation as it sounds to us (compare Judges 1:6-7).
‘ And the elders of Jabesh said to him, “Give us seven days' respite, that we may send messengers to all the borders of Israel. And then, if there be none to save us, we will come out to you.” '
The elders of Jabesh recognised Nahash's motives and thought processes and replied by seeking a seven day respite period for consideration of the terms. During this period they would send out messengers to the whole of Israel seeking assistance. If they were refused help, or no one came to help them, then they would submit to the terms laid down. As long as Nahash agreed they would not thereby be looked on as having ‘resisted'.
We may wonder why Nahash would accept such terms. But we must remember that it was in his interests to know what kind of retaliation Israel could make if he did enforce his terms and ‘shame' Israel, and he would know that it would add to the shame being piled on Israel if they made no response (which was his expectation). As his aim was to humiliate an Israel that he considered was in no position to resist him, at least in Transjordan, this might well have been seen by him as a way of adding to their humiliation. After all if his plan succeeded he both shamed Israel for being unwilling to fight, and gained Jabesh without any further fighting, while if he refused he could not be sure that Jabesh would not decide to hold out longer and thus hinder the progress of his invasion. And they could then be depended on to get messengers through the siege-lines calling for help anyway, because they would keep on trying until one did, and it was always impossible to totally prevent it. Thus he had little to lose.
‘ Then the messengers came to Gibeah of Saul, and spoke these words in the ears of the people, and all the people lifted up their voice, and wept.'
The messengers arrived at Gibeah of Saul. They may have known about Saul's appointment, but in view of the fact that they did not ask for him it seems unlikely, or they may have been directed there, or it may just have been that they approached Gibeah as they made their rounds of the leading cities of Israel. And when they informed the people of Gibeah why they had come, the people of Gibeah responded by going into public (and loud) mourning. Not to have done so would have been a grave insult, especially as Benjaminites had close ties with the people of Jabesh-Gilead (Judges 21:6-12).
‘ And, behold, Saul came following the oxen out of the field, and Saul said, “What troubles the people that they weep?” And they told him the words of the men of Jabesh.'
The fact that Saul was following the oxen from the field need not mean that Saul was doing the actual manual labour. He may well have been overseeing the ploughing. But it is quite probable that as a young man he took his part in it, and either way it illustrates the rustic nature of his kingship. He had not set up a court and tried to exalt himself with grandiose ideas. Rather he had remained satisfied with his lot. And even later, when he became more established, his ‘palace' at Gibeah was very unsophisticated, and more in the nature of a fortress, as archaeology has revealed. He had made no attempt to set himself up as king in the grand manner. he had seemingly accepted Samuel's view that he was primarily a war-leader.
Hearing the cries of mourning he was obviously interested in what troubles had caused it, and the townsfolk informed him of the message that had come from Jabesh.
‘ And the Spirit of God came mightily on Saul when he heard those words, and his anger was greatly stirred up (kindled).'
Immediately Saul recognised that it was now his responsibility to do something, and ‘the Spirit of God came mightily on Saul --- and his anger was greatly stirred up (literally kindled like a flame)'. No outward sign would have been visible. The work of the Spirit is revealed in what followed (as was always the case with the Judges). The Holy Spirit's enabling and power was given at time of need.
‘ And he took a yoke of oxen, and cut them in pieces, and sent them throughout all the borders of Israel by the hand of messengers, saying, “Whoever does not come forth after Saul and after Samuel, so will it be done to his oxen.” And the dread of YHWH fell on the people, and they came out as one man.'
He then followed what was probably the regular procedure when the tribes had to be called on to fulfil their responsibility under the covenant to provide warriors for the defence of one of the tribes. He took a yoke of oxen (possibly his own), cut them in pieces (a task farmers were quite used to), and sent them throughout all Israel to their very borders. The messengers would explain what the need was, and at the same time give the warning that was probably always given in similar words, although personalised for the occasion.
“Whoever does not come forth after Saul and after Samuel, so will it be done to his oxen.” The threat was that if they refused the call of Saul and Samuel (note how Saul does not do it just on his own authority. At this stage some might have refused. But all recognised Samuel's authority) then they would be punished by having all their own most valuable possessions taken from them, symbolised in terms of their oxen being slain. Tribal vengeance would be taken on them. (Ironically we can compare this punishment with that on Jabesh-gilead in Judges 21:9-11). We can also compare with the method used here the grisly method used by the Levite in order to gain vengeance for his concubine (Judges 19:29). The sending out of some symbol to call treaty-members to fight has been a regular method through the ages (see also 1 Kings 11:29-31). We can compare how the Scottish highlanders used to send out the fiery cross to all the clans for the same purpose.
The response was immediate and in some cases must have been by forced march. The ‘dread of YHWH' fell on them. This may well have been a technical term for the adrenalin that this symbol always pumped up when it was received. It was a sacred symbol. Few would question it. And the result was that Israel gathered as one man.
‘ And he numbered them in Bezek, and the children of Israel were three hundred military units, and the men of Judah thirty military units.'
Once the tribes had gathered they were organised and counted. From the children of Israel had come three hundred military units, each unit probably representing a clan or larger family (the same Hebrew word is used for ‘thousand', ‘military unit', or ‘clan'). From the men of Judah came thirty such military units, again made up of sub-tribal units. This distinction of Judah from Israel is carefully worded. It is ‘the men of Judah' not ‘the children of Judah'. They were thus distinct, and yet still part of the children of Israel. Judah always saw themselves as being distinctive among the tribes. They were a large tribe and had settled the south (along with Simeon). It will be noted that they had not been called on by Deborah, and that no blame had been placed on them for not responding, possibly because it was recognised that with the Philistines pressing they could not spare men for northern battles. Thus they had developed their independence. But the main reason for the differentiation here was probably that the northern tribes assembled together as they arrived and formed up in their units, while the men of Judah arrived separately from the south.
“Bezek.” Possibly modern Ibzik, half way between Shechem and Bethshan, and seven miles west of the Jordan.
‘And they said to the messengers who came, “Thus shall you say to the men of Jabesh-gilead, Tomorrow, by the time the sun is hot, you will have deliverance.” '
The army being amassed messages were sent to Jabesh-gilead in order to inform them that help was on the way. The message was simple. ‘Tomorrow, by the time the sun is hot, you will have deliverance.' In other words they would be attacking early next morning.
‘And the messengers came and told the men of Jabesh, and they were delighted.'
Perhaps not surprisingly when the messengers arrived with the good news the men of Jabesh were delighted. They must have been awaiting the messenger with some dread. Who could be sure that the tribes would respond?
‘ Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you shall do with us all that seems good to you.” '
The men of Jabesh then attempted to make the attack on the morrow a total surprise for Nahash. It would make things easier for Israel if their forces arrived unexpectedly and took the Ammonites by surprise. So they sent Nahash a message to say that at some time on the morrow they would come out and surrender without fighting, and that Nahash could then do what seemed good to him.
Their hope was that this would keep the focus of Nahash and his men firmly fixed on the besieged city. Indeed they might have hoped that the Ammonites would also feel able to indulge in a little celebration beforehand, and might even relax their guards and call in their scouts, all of which would be of benefit to the approaching Israelites.
There was, of course, a double entendre behind their words. They would indeed come out to him. But the consequences would not be pleasant for him.
‘ And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and smote the Ammonites until the heat of the day. And it came about that those who remained were scattered, so that not two of them were left together.'
True to his word Saul arrived during ‘the morning watch' (roughly the equivalent of 2:00 am to 6:00 am) as daylight was approaching, and dividing his forces into three companies, he attacked the Ammonite camp from three sides just before dawn, seemingly taking them completely by surprise. The battle continued all morning, and resulted in the Ammonites who did escape fleeing in ones and twos. They were totally routed.