Exegetical and Hermeneutical Commentary of 1 Samuel 10:26
And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.
26. there went with him a band of men ] Or, the valiant men. Saul was escorted home by those who accepted him as the choice of Jehovah, but
Fuente: The Cambridge Bible for Schools and Colleges
A band of men – Rather, the host, men of valor, There seems to be an opposition intended between the valiant men and the children of Belial (1Sa 10:27).
Fuente: Albert Barnes’ Notes on the Bible
1Sa 10:26-27
And there went with him a band of men, whose hearts God had touched.
But the children of Belial said, How shall this man save us.
Public opinion in reference to the new King
I. The sympathy of Sauls friends. There are times in the life of man when the sympathy of a friend is of priceless value. At critical junctures of our history, in times of sorrow or in seasons of joy, it is most acceptable.
1. This sympathy was human. There went with him a band of men. Potent as are spiritual influences to sustain us in duty, is it not welcome to feel the pressure of the hand, to hear the love which speaks in the quivering voice, and to see the eye of compassion looking upon us?
2. This sympathy was collective. A band of men.
3. This sympathy was practical. They went with him.
4. This sympathy was fervent. Whose hearts. They did not merely follow Saul as a bodyguard of soldiers, who were to be paid for their work. There was some deep power within that bound them to the new King; and therefore we cannot wonder at their sympathy taking a practical form.
5. This sympathy was divinely called forth. Whose hearts God had touched. Yes! all hearts are in the Divine hand, and when we are placed by Providence in circumstances of trial, it can influence the most potent so that they become our friends.
II. That antipathy of Sauls enemies. But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents.
1. This antipathy was envious. This man save us. They thought themselves far more worthy for the position of king than Saul; they considered his social rank beneath theirs, and his valour far inferior to their chivalry. Envy always makes men blind.
2. This antipathy was sarcastic. This man.
3. This antipathy was presumptuous. Why should they place themselves in opposition to such a potent and even holy authority.
4. The antipathy was unconcealed.
III. The suggestive conduct of Saul in reference to the hatred of his enemies. But he held his peace.
1. His conduct was dignified.
2. His conduct was discreet.
3. His conduct was magnanimous.
Lessons:–
1. The considerateness of Divine Providence in giving us the aid of our companions in the trying circumstances of life.
2. That the efforts of national opinion are often misdirected.
3. That envy is often the secret of much political opposition.
4. That silence is the best method of treating such contemptible opposition. (Joseph S. Exell, M. A.)
Helpers and Hinderers
In one of his most perilous experiences, in the midst of a wild and savage mob, John Wesley was attended by four devoted followers, three men and a woman, who were fully prepared to die with their teacher and friend if God so willed. At the critical moment the leader of the mob turned to Mr. Wesley and said, Sir, I will spend my life for you. Follow me, and none shall hurt a hair of your head. With two companions this man conducted the preacher to a place of safety. So, in our lowlier and commonplace walks of life and duty, we shall find both hinderers and helpers.
A God-touched band
Another king whose circumstances illustrated by Sauls–one Jesus. Look at Him. Israel refused. Why? Is not this the carpenter? etc. God touched the hearts of a few. He went forth and seeing Matthew said, Follow me! Peter, James and John. So now I ask you to look at:–
I. Christs kingly office.
1. Foundation upon which His kingship rests. We are not referring to His Divine kingship solely. As God He is the King immortal, invisible, etc. But we are viewing Him as deity enshrined in humanity seated upon a throne. And the question naturally arises, what claim has He to be so seated? It rests upon His atoning work. Some crowns are now worn by earthly monarchs which have been won for them by the blood of others, but Christs crown has been won by His own blood.
2. His kingdom, twofold; heaven where angels worship, earth where believers love and serve.
3. His government, righteous, holy in self, acts, benevolent. Merciful both in grace and providence. Even dark providence is mercy.
4. His conquests. The world to be converted.
II. His followers. Many have the badge but not real. Text reminds us of:–
1. Their former state. Their position is one of sympathetic affection, and contrasts with their former state which was like that of those who derided, disliked.
2. The change. One of affection. How accomplished? God touched them–Must be Divine power!
3. A band has one view, one feeling, one purpose.
III. Learn from this subject:–
1. The fearful consequences to those who reject Christ. Elizabeths frown killed Sir Christopher Herren. What will it be to bear the lack of approval from Christ.
2. How to recruit Christs band. Seek to convert the young. The Sabbath School is the place. There the ranks must be filled up. (G. Rigby.)
Hearts touched of God
Saul went home to Gibeah, but not alone, for there went with him a band of men, whose hearts God had touched. Perhaps this Divine touch involved much more than some of us may have supposed. The heart, in Holy Scripture, frequently means the whole spiritual nature, including the understanding, the affections, the conscience, and the will. Their understanding was touched, enabling them to discern their own duty and the true interest of Israel. Their affections were touched, powerfully attracting them to him whom the Lord had appointed to be captain of their inheritance, and inspiring them with due respect and confidence Their conscience was touched, compelling them to acknowledge the Divine hand in the whole matter, and their own obligation to acquiesce in the appointment of the Most High, and to sustain with all their force the man who had been set over them. Their will was touched, re-enforcing with Divine grace their purpose practically to carry out the resolution they had formed; so that, whatever others might do, they would adhere to the king, and go with him to Gibeah, ready to protect his person, support his prerogatives, avenge all insults offered to him, and serve him in any emergency that might arise, in any capacity that might be required. True, there was much in Saul to attract. All this had its effect in winning their love and confidence; yet there was also a manifest supernatural power working within them. And still, by His Holy Spirit, through His gospel, His sacraments, and His providences, God graciously touches the hearts of men. Without this Divine agency, none would ever be saved. True, there are means and ministries employed, but these without God were fruitless and inefficient. This Divine touch–what is its nature? and what are its effects?
1. It is the touch of a light that illumines. Here begins all true conversion. It may be as the morning dawn, shining more and more unto the perfect day; or as the lightning flash, smiting the sinner blind till some Ananias comes to open his eyes; but in either case, it is God that toucheth the heart with the living light of His grace.
2. It is the touch of an owner that claims. As a man lays his hand upon his lost or stolen property, saying, This is mine; so God lays His hand upon the human heart, alienated from Him by sin, and demands it as His own. It has been captured and kept from Him, but He will not relinquish His claim.
3. It is the touch of a weapon that wounds. The heart is in rebellion, and must be conquered. The two-edged sword of the Spirit must pierce and cleave it, before it can be cleansed and cured.
4. It is the touch of a hammer that breaks. Edward the First was called the Hammer of the Scots. God saith, by His prophet–Is not my word a hammer, that breaketh the flinty rock in pieces? What is that flinty rock, but the obdurate heart of His people, hardened through the deceitfulness of sin, harder than adamant, or the nether millstone? Oh! the flinty heart, that cannot feel, and will not relent! What hope can we have of its improvement? God has graciously smitten the stone, and turned it to flesh; and now He binds up the broken heart, and heals the contrite spirit.
5. It is the touch of a fire that dissolves. God maketh my heart soft, saith Job, and the Almighty troubleth me. How dreary is the Northern world in winter, the fountains frozen up, and the mountains wrapped in their robes of snow! But when the vernal sun shines forth in his strength, the fetters of ice are dissolved, the streams released flow through the valleys, and all nature puts on its gay and festive attire. Still greater is the change wrought in the heart by the Sun of righteousness. A rough and shapeless lump of gold is cast into the furnace, and soon it becomes a beautiful ornament, fit for the brow of a king. So the touch of God can melt the hardest heart, and change it into a crown jewel for the King of kings.
6. It is the touch of a key that opens. Was it not the Lord that opened the heart of Lydia to receive the things spoken of Paul? The heart is closed against Him by sin and selfishness.
7. It is the touch of a spirit that quickens. And you hath He quickened, who were dead in trespasses and sins. And dead in trespasses and sins are we all, till touched by the quickening Spirit of God. The affections are dead, the conscience is dead, and the will is dead; and none but He who breathed into the first human form the breath of life, can make man once more a living soul–alive to God through our Lord Jesus Christ.
8. It is the touch of a Healer that restores.
9. It is the touch of a Fountain that cleanses.
10. It is the touch of a magnet that attracts. God is love, and the heart He touches must gravitate towards Him. When Elijah passed Elisha ploughing in the field, and threw his mantle over the ploughmans shoulders, the latter instantly left his oxen standing in the furrow, and hastened after the prophet, and never left him till a chariot of fire took him up from his side to heaven. So the touch of the Divine Galilean drew the fisherman from his nets and boats, the publican from the receipt of custom, etc. (J. Cross, D. D)
A Godly band of men
Accommodating this statement, without perverting it, we are naturally led to describe the subjects of Christ under a two-fold aspect.
I. Their personal character. They are men whose hearts God has touched.
1. An internal change has passed upon them Their heart has been touched. This is an observation which strikes at the root of a very common and destructive error. Born and educated amid all the decencies of a civilised and Christian community, many amongst us are insensibly moulded into the mere form and fashion of the age. This is particularly the case with the young. If the young, therefore, are to be ranked among the people of the living God, they must follow the Lord heartily.
2. The author of this internal change is God–their hearts are touched by Him. This statement also corrects another very serious mistake in regard to the production of a religions character. If there are multitudes that place religion in outward forms, while it springs from an inward change, so there are not a few who trust to human power for its production, and not to the power of God. It is the besetting sin of fallen man, and especially of the young who have not yet proved by failure the utter weakness of man to magnify their ability, and depreciate the agency of the Holy Spirit. They imagine they have power at any given point of their sinful career, to arrest their progress, repent, believe, and be saved.
3. The influence of this internal change is to make the subjects of Christ cherish warm affection, and practice dutiful obedience towards their King. It was because the hearts of this band were touched by God, that they encircled Saul as their monarch Divinely chosen. And mingling religion with loyalty, gave their conscience to God, and their sword to their sovereign. In a similar manner, every heart renewed by the Holy Ghost loves, and honours, and obeys the King of Zion.
II. Passing from the consideration of their personal character, let us next consider the subjects of Christ in their associated condition. They are a band. This suggests three ideas–union, mutual affection, and joint cooperation.
1. They are united. A life of solitary seclusion is enjoined by no part of revelation. Monks and hermits were the produce of an ignorant and barbarous age. In opposition to this selfish and seclusive spirit there is something uniting and comprehensive about the spirit of the Gospel. The sacred writers delight to represent the followers of Jesus under the figurative emblems of a flock of sheep–of a family–of an army; all of which representations embody the idea of numbers, and of numbers united by the strongest and closest ties.
2. The subjects of Christ cherish towards each other mutual affection. The Church of Christ is united, and united by love.
3. The subjects of Christ cooperate together. Kings long ago, knew how to levy soldiers, train armies, subordinate immense masses of human being to military discipline, and bring them forward, in regular order, upon one point, for the sake of conquest. With the exception of the mad attempt of united Christendom to wrest from the Turks the holy sepulchre, we read of no combined enterprise, on the part of the Church, during hundreds of years, for the advancement of religion. Bible Societies and Missionary Institutions, combining simplicity of plan with nobleness of effort, are the inventions of a period comparatively late. Here, every one does a little, and all their efforts bear upon some great undertaking. (Gavin Struthers.)
Godly comrades
With what glowing prospects does this new-crowned king begin his reign; chosen by God Himself; gifted with a splendid physical presence; filled with the spirit of God; accepted and supported by all the people, and especially surrounded by such a noble bodyguard.
I. God, in touching the hearts of these men, filled them:
1. With reverence for the cause of which he was representative.
2. With devotion to him as that representative.
3. With a commendable zeal in service to that cause.
4. With wisdom and ability as counsellors.
5. With personal unselfishness in their service.
II. Every chosen servant of God needs today as a bodyguard, a band of men whose hearts God has touched.
1. With the seal of pardon and acceptance.
2. With a sanctified zeal in Gods service.
3. With a burning desire for the salvation of souls.
4. With a mighty faith in God as to the results of the work. (Homiletic Review.)
God touching human hearts
It is interesting to observe that, although the people were so bent on having a king, they still were willing to have God decide who their king should be. They had not waited patiently for the Lord, content with the administration of their national affairs which He had instituted until He should see fit to order a change; yet they did not wish to break wholly away from His control. They desired their king to be chosen by Him and kept under His guidance. They did not dare take their new departure without the counsel and benediction of Samuel, the man of God. As a people, although faulty, they were still the sincere people of God, adhering still to the purpose which an earlier generation avowed to Joshua. We will serve Jehovah, although so far from perfection of fidelity in that service. From that inauguration scene Saul went home to Gibeah–went, no doubt, to serious and earnest thought and deliberation–and (how beautifully it is added!) there went with him a band of men whose hearts God had touched. There is infinite poetry in that expression, in that thought–God touching a man, the invisible, spiritual God touching the hearts of men. The contact of material bodies, which that word primarily signifies, is a very simple and a very familiar fact. But in living bodies it suggests much more than that primary fact. It is connected with vivid sensation. To touch is to feel–to be touched is to be made to feel. And then with what facility do our minds pass from feeling as bodily sensation to feeling as mental emotion! The effect of a blow upon our flesh is expressed by the same word as the effect of a sorrow or a disappointment upon our souls; we feel it, it touches us. We are in no danger of misunderstanding the word touch when applied to God. When the afflicted patriarch of Uz exclaims, Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me (Job 19:21), no one gets the idea of bodily form or members as belonging to God–members which could be brought into contact with the bodies of men. It is only a vivid mode of expressing Jobs devout belief that all which he suffered was sent on him by God. He toucheth the hills and they smoke (Psa 104:32), is the Psalmists poetic utterance of his sentiment that the sublimest volcanic phenomena are easy products of almighty Divine agency. It is the parallel, in thought as in form, of the other phrase, He looketh on the earth, and it trembleth. When we read of our divine-human High Priest that He can be touched with the feeling of our infirmities (Heb 4:15), we readily understand Him to be capable of quick sympathy, feeling with us whatever painfully affects us. There were some disloyal, some sons of Belial–wild, reckless, unprincipled men–who did not hesitate to manifest their contempt for the new monarch. Over against these in the Scripture picture we see a band of men whose hearts God had touched, whose behaviour showed that they were acting under a Divine influence–that their minds were decisively affected by Divine power. What was the behaviour which showed this? It is very simply related in the context. They went with him. Were you ever in circumstances in which simply to go with you was the kindest, and the bravest thing that any friend could do for you, including and pledging every other kind and generous and courageous thing which there might yet be occasion to do? Did you ever stand among an angry crowd tossing your name about with ribald scoffs and glaring on you with ferocious faces? Have you known the comfort in such a situation of having honourable citizens and reputable ladies come quietly to your side and show themselves determined to stand with you, and to take with you whatever insults or whatever injuries might come? How came they to have this generous disposition and this loyal spirit? They were a band of men whose hearts God had touched. Does this dependence on God for such good influence remove from men all responsibility for the state of their minds? To affirm this or to think this would imply an utter misapprehension of the character of that Divine influence and its relations to human activity, human responsibility and human character. The influence which He exerted in touching their hearts to make them feel and act rightly cannot have been inconsistent with such righteous exercise of His judgment upon their conduct, and upon the state of mind which their conduct made manifest. The relation of Divine influence upon men to mens voluntary action, and to their character, and to Gods just judgment of them, is one of the most difficult problems of theology. The different attempted solutions of it have had much to do with the classifications of theologians under the names of great theological leaders, as of Calvin and Arminius, or into parties, as Old School and New School, for example. How human character can be determined by Divine influence, and still be character, retaining all the elements of responsibility, no one has yet so explained as to satisfy all other equally candid and clear-minded persons. For myself, I propose to be content without such explanation until, by Gods mercy, I may stand on a higher point of view, and may look with a more clarified vision than I expect to have in this world. We can never justify or excuse our wrong conduct or our disobedient or unlovely or unholy dispositions by ascribing them to Gods withholding from us the influence which would have begotten right dispositions. The sons of Belial who scoffed at Saul and turned away contemptuously from him were wicked men in so doing. Saul could not help blaming them; you cannot; God cannot. Are any of you painfully sensible of failure to be and to do what God reasonably demands of you? It certainly is not best for you simply to lash yourselves up to frantic endeavour or hasty resolution to do better. You will not do better without an influence from God moving and helping you thereto. Seek that influence in simple, frequent, persistent prayer. Every influence of which any of you are conscious, impelling you in any direction which you know to be right, to any service of usefulness which you honestly regard as work for God,–be assured that that influence is Divine. That is God touching your heart. Turn not away. (H. A. Nelson, D. D.)
Unity in Christian labour
The idea that I gather from the incident is, that, not alone, but with those whom God sent, Saul now undertook, and afterwards discharged, the momentous duties of his high office. And without pressing the analogy too far, I think this fact supplies several lessons suited to our present circumstances. The position of the ministry is one, than which, even that of the monarch, is not more important. The subject then that I shall notice, as suggested by our text, is Unity in Christian labour. And concerning it we observe:–
I. It is a desirable thing. We feel its desirability when we remember:–
1. That it secures Church concord. By Church concord, I mean that genuine kindredness of sympathy, that oneness of heart, that binds every individual of the Church, and of all Churches, very closely to each other; that will lead all to feel that they are members of one body. For concord in the Church there must be no rigidness of thought, no monotony of feeling, but a blending of the varied sympathies, mingling of the thoughts, and a harmony of the hearts of all.
2. It secures Church attraction. As all men, with but a few pitiable exceptions, love true music, are attracted to it, and spell bound by it, so the harmony of Christians will attract and over-awe the world.
3. It will secure Church power. Bind together threads, condense steam, focalise light, and you give even to these things an unimagined strength. Unite souls, weld together hearts, and who will dare defy their power? Concerning unity in Christian labour, I notice:–
II. It as a practicable thing. Such a unity as has been described is then desirable but can it be obtained? There are three things requisite to this unity, and the mere statement of them will show practicability.
1. Are we agreed in aim? It is only when one purpose directs the sinewy efforts of all the crew, that their united endeavours rescue from peril the storm tossed ship; at is only when every heart is fired with the same desire, that victory crowns the struggles of an united army And so with us With one aim ruling we shall be one.
2. But are we agreed as to the means by which this end is to be obtained? It is said, that the Emperor Constantine, in one of his campaigns, saw in the heavens the sign of a cross, and under it the words, By this conquer, and that henceforth that was his motto. Have we been to Calvary, and seen there the cross and Him that hung on it. Pointing to it, is our watchword. By this conquer?
3. Are we agreed as to the spirit in which we will work? Is it our earnest vow in Gods strength, never to exalt ourselves, never to use His work as a ladder to reach our own purposes, never to labour for God, as many do, in a spirit more fitting the service of Satan? Can we say The love of Christ constraineth us? The question, how can we obtain them, leads me to notice, concerning this unity of Christian labour:–
III. it is a Divine thing. Whose heart God had touched. Gods influence on the heart alone can produce that unity of which we have been speaking. I observe:–
1. That an entire change of heart is necessary to this unity. Self-seeking in the world, bigotry, and sectarianism, which are but other forms of self-seeking, in the Church; these are the too prevalent spirit among men. As long as there is sin reigning in our hearts they cannot be united. Robertson has strikingly said, A dreadful loneliness is the result of sinning; the heart severed from God, feels severed from all other hearts; goes alone as if it had neither part nor lot with other men; itself a shadow among shadows. To get unity then there must be a thorough purification, a radical change Instead of injuring men, delighting in sin, idolising self, and serving Satan, we must bless men, rejoice in holiness, crucify self, and love God.
2. That this change is accomplished by the touch of God. Three of the ways in which God touches our hearts, are like the ways in which we generally touch each other, but He has also other ways possessed by Him alone. He touches the heart by a look. As when Peter went out and wept bitterly, and Hagar uttered her dread conviction, Thou God seest me. He touches the heart by acts of kindness In the gifts of His Providence; and far above all in the life and death of His only begotten Son. He touches our heart by His word. The word of warning counsel, promise, and welcome. So we can touch each other by looks, actions, and words But God has avenues to the heart that are unknown to us, for His hands are upon secret springs of our nature. He touches us by the direct influence of His Spirit. (U. R. Thomas.)
Unsociable Christians
The Egyptians, in their hieroglyphics, expressed the unprofitableness of a solitary man by a single millstone, which, being alone, grindeth no meal, though with its fellows it would be exceedingly profitable for that purpose. Let this serve as a symbol to those unsociable Christians who endeavour to walk alone, and refuse to enter into the fellowship of the saints. They are comparatively useless. The Lord hath made us dependent upon each other for usefulness. Our attainments are not put to their right use till they supply the deficiencies of others: this is one aide of our necessity for fellowship–we need to associate with the weak, that we may find a sphere in which to trade with our talents, by helping them. On the other hand, our infirmities and deficiencies are means to draw us into association with stronger brethren, from whom we may receive help. (C. H. Spurgeon.)
Advantages of unity
To separate ourselves from our brethren is to lose power. Half-dead brands heaped close will kindle one another, and flame will sparkle beneath the film of white ashes on their edges. Fling them apart, and they go out. Rake them together, and they glow. Let us try not to be little, feeble tapers, stuck in separate sockets, and each twinkling struggling rays over some inch or so of space; but draw near to our brethren, and be workers together. (A. Maclaren, D. D.)
The holy band
The ancient Thebans had in their armies a band of men that were called the holy band, consisting of such from the various regiments and battalions as were joined together in a bond of love, and were sworn to live and die together in the service of their country. These men were reckoned of great value. They were esteemed the strength of the army, and in time of special danger or alarm were looked to as the nations hope. (W. Denton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. A band of men] Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See 1Sa 11:5.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To Gibeah: not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately till he had an occasion to show himself in a more public and illustrious manner, which he speedily obtained.
And there went with him a band of men, to give him safe and honourable conduct to his house, though not to abide with him there, which did not suit with his present circumstances.
Whose hearts God had touched, i.e. either
1. Disposed or inclined to this work; or,
2. Affected or renewed by his grace and good Spirit working upon their hearts; those that feared God and made conscience of their duty; for they are opposed to the children of Belial in the next verse. These, though they did not desire a king, as the generality of the people did, yet when God had given them a king, they were most forward to pay him that reverence and obedience which they owed him; both which proceeded from the same principle, that they were in both cases guided by Gods will; which was, that they should not desire a king in their circumstances; and yet they should obey him, when God had set a king over them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. And Saul also went home toGibeahnear Geba. This was his place of residence (see Jud20:20), about five miles north of Jerusalem.
there went . . . a band ofmen, whose hearts God had touchedwho feared God and regardedallegiance to their king as a conscientious duty. They are opposed to”the children of Belial.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Saul also went home to Gibeah,…. His native place, where was his father’s house, to which he retired; where were no royal palace, or princely court, nor any of the ensigns of kingly majesty; and whither it does not appear that he was followed by the nobility or princes of the tribes, only accompanied by a few men, as next observed:
and there went with him a band of men; an army, or part of one they seem to be military men, at least men of strength, valour, and courage; gallant men, who, in honour to their king elect, freely offered themselves to be his body guard, however, until he was come to his house at Gibeah; the Targum is only, “some of the people”
whose heart God had touched; and inclined to show honour and respect to their king; the Targum describes them,
“men that feared to sin, and in whose hearts the fear of God was put.”
Fuente: John Gill’s Exposition of the Entire Bible
(26) And Saul also went home to Gibeah.Saul departed for the present to his own home. We may conclude that his fellow citizens, proud of the honour conferred on one of themselves, were among his earliest devoted attendants. The young hero, however, as we shall see, had not long to wait for an opportunity of displaying his prowess, and of rallying the hearts of the people generally firmly to his standard.
A band of men.Among these early friends. doubtless, were to be found the names of the distinguished men whom we hear of later surrounding Saul. The highest prudence and sagacity marked all the early period of the reign of the first king. Slow to take offence, we shall see from the next verse how Saul and his valiant adherents busied themselves in conciliating the disaffected, and in preparing for a decisive action against the enemies who were on all sides harrying the land. An opportunity (see the history in the next chapter) soon presented itself of showing that the choice of a king had been wisely made.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. There went with him a band of men As an escort of honour and esteem.
Whose hearts God had touched Who had been peculiarly affected by the scenes of the election they had witnessed at Mizpeh, and who were inwardly drawn by the divine influence to love and admire the new sovereign.
Fuente: Whedon’s Commentary on the Old and New Testaments
Saul Returns Home And Bides His Time, Finally Proving Himself By Defeating The Ammonites And As A Result Being ‘Made King Before YHWH’ ( 1Sa 10:26 to 1Sa 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 Jdg 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 (Jdg 3:12-30), and then in the time of Jephthah when it had threatened the whole of Transjordan, including Gilead (Jdg 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 Amo 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 (Jdg 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
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 (1Sa 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” (1Sa 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” (1Sa 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 (1Sa 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 (1Sa 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) (1Sa 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” (1Sa 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’ (1Sa 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” (1Sa 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 (1Sa 11:11 a).
c And it came about that those who remained were scattered, so that not two of them were left together’ (1Sa 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” (1Sa 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 (1Sa 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.
1Sa 10:26
‘ 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.
1Sa 10:27
‘ 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..
1Sa 11:1
‘ 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 (1Sa 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 (2Sa 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 (Jdg 21:8-12). So not wanting to experience a similar situation again (conquerors were always harder on cities that did not surrender immediately, compare Deu 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.
1Sa 11:2
‘ 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 Jdg 1:6-7).
1Sa 11:3
‘ 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.
1Sa 11:4
‘ 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 (Jdg 21:6-12).
1Sa 11:5
‘ 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.
1Sa 11:6
‘ 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.
1Sa 11:7
‘ 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 Jdg 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 (Jdg 19:29). The sending out of some symbol to call treaty-members to fight has been a regular method through the ages (see also 1Ki 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.
1Sa 11:8
‘ 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.
1Sa 11:9 a
‘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.
1Sa 11:9 b
‘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?
1Sa 11:10
‘ 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.
1Sa 11:11
‘ 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.
Fuente: Commentary Series on the Bible by Peter Pett
1Sa 10:26 And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.
Ver. 26. A band of men. ] Lateranes voluntarii, a royal guard to attend and conduct him on the way, as was fit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
touched-moved.
Fuente: Companion Bible Notes, Appendices and Graphics
Gibeah: 1Sa 11:4, 1Sa 15:34, Jos 18:28, Jdg 19:12-16, Jdg 20:14, 2Sa 21:6
whose hearts: Ezr 1:5, Psa 110:3, Act 7:10, Act 13:48
Reciprocal: Jdg 19:13 – Gibeah 1Sa 13:2 – in Gibeah 2Ch 13:2 – Gibeah Mat 21:3 – straightway
Fuente: The Treasury of Scripture Knowledge
HEARTS DIVINELY TOUCHED
A band of men, whose hearts God had touched.
1Sa 10:26
An odd mixture of good and evil was Saul, of strength and weakness, of courage and cowardice, of diffidence and audacity. His election to be king was by no means unanimous. There were three partiesthe malcontents, homage givers, and a select band, a little armed troop (as the Hebrew word implies), who joined themselves to Sauls person and went home with him to Gibeah, resolved to act as his bodyguard, and to fight in his defence; and it is to this valiant, leal-hearted and devoted company that our text refers in these words, A band of men, whose hearts God had touched. This threefold division is precisely what we see to-day in the attitude of men towards Him who, in the highest of all senses, is the Lords Anointed, the Christ of God.
I. There are some who openly despise Him.They pour contempt upon His name. They say, How shall this Man save us? They bring Him no tribute.
II. There is the throng of those who profess no ill-will towards Jesus, and even reckon themselves His friends, but their loyalty brings no self-denial, and spends itself only in empty words.
III. There is yet another class, and they are represented in the text.Let me fix your thoughts for a little on this chosen band. I dont know that these men of Israel had any large acquaintanceship with true religion; perhaps not; but their hearts were touched with the finger of God; they perceived in Saul the king of heavens selection, the anointed of the Lord, and so they swore loyalty to him. Whatever was good in them is traced to Divine grace. If the heart bend the right way it is because God has touched it. You remember that when Deity was incarnate in the person of Jesus, one touch was enough to cure and to save. It cannot be well with any of us unless our heart is in touch with God. This is just where some of us know we are still lacking. Many of us are generous, kindly, amiable, moral; but have not yet been brought into personal contact with Jesus. We want our hearts to be brought in touch with God. It is just at such a time as this, and under such conditions as those amid which we are now assembled, that the Divine and quickening touch is often felt.
Illustrations
(1) The reading in verse 26 should probably be the men of valour, instead of a band of men. They were brave men, whose hearts God had touched. Now that Saul was chosen by God, loyalty to God was shown by loyalty to Saul. The sin of the peoples desire, and the drop from the high ideal of the theocracy, and the lack of lofty qualities in Saul, may all be admitted. But God has made him king, and that is enough. Henceforward Gods servants will be Sauls partisans. The malcontents were apparently but a small faction. They, perhaps, had had a candidate of their own, but, at all events, they criticised Gods appointed deliverer, and saw nothing in him to warrant the expectation that he would be able to do much for Israel. Disparaging criticism of Gods chosen instruments comes from distrust of God who chose them. To doubt the divinely sent Deliverers power to save is to accuse God of not knowing our needs, and of miscalculating the power of His supply of them. But not a few of us put that same question in various tones of incredulity, scorn or indifference. Sense makes many mistakes when it takes to trying to weigh Christ in its vulgar balances, and to settling whether He looks like a Saviour and a King.
(2) It was a regiment of volunteers, a Kings Own Life Guard. What a happy start it was for him in his new office that these helpers were at hand to serve him. A band of willing helpers around one takes off more than half the difficulty of a difficult enterprise. Men that enter into ones plans, that sympathise with ones aims, that are ready to share ones burdens, that anticipate ones wishes, are of priceless value in any business. But they are of especial value in the Church of Christ. Is it not the joy of the Christian minister, as he takes up his charge, if there go with him a band of men whose hearts God has touched? How lonely and how hard is the ministry if there be no such men to help. How different when efficient helpers are there in readiness for the Sunday-school, the Band of Hope, the Missionary Society, and the Choir, and for visiting the sick, and every other service of Christian love.
Fuente: Church Pulpit Commentary
1Sa 10:26. Saul went home to Gibeah Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately till he had an occasion to show himself in a more illustrious manner. There went with him a band of men A company, probably, of stout, valiant men, of great resolution, who went as his guard, to afford him safe and honourable conduct to his house, although, as it appears, not to abide with him there, which would not have suited his present circumstances. Whose hearts God had touched Who were moved by a divine influence to do their duty in this instance. Thus the Holy Scriptures teach us to acknowledge God to be the author of all the good that is in us, or done by us.