Exegetical and Hermeneutical Commentary of 1 Samuel 31:11
And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul;
11. the inhabitants of Jabesh-Gilead ] Mindful of the debt of gratitude they owed to Saul for rescuing them from Nahash (ch. 11). The isolated round-topped hill on the south side of the Wady Ybis, which has been conjecturally fixed upon as the site of Jabesh, is in full view of Beth-shan (Tristram, Land of Israel, p. 556). The distance over the hills, down into the Jordan valley, and up the Wady Jld is not much under twenty miles.
Fuente: The Cambridge Bible for Schools and Colleges
When the inhabitants of Jabesh-Gilead heard … – See 1Sa 11:1-15. This is a touching and rare example of national gratitude.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. When the inhabitants of Jabesh-gilead heard] This act of the men of Jabesh-gilead was an act of gratitude due to Saul, who, at the very commencement of his reign, rescued them from Nahash, king of the Ammonites, (see 1Sa 11:1, &c.,) and by his timely succours saved them from the deepest degradation and the most oppressive tyranny. This heroic act, with the seven days’ fast, showed that they retained a due sense of their obligation to this unfortunate monarch.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Jabesh-gilead, which was beyond Jordan; for the people on this side Jordan were fled from their cities, as was now said.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11-13. the inhabitants ofJabesh-gilead heard of that which the Philistines had doneMindfulof the important and timely services Saul had rendered them, theygratefully and heroically resolved not to suffer such indignities tobe inflicted on the remains of the royal family.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the inhabitants of Jabeshgilead,…. Who lived on the other side Jordan, about eight miles from Bethshan, according to Fuller p:
heard of that which the Philistines had done to Saul; not only that they had got the victory over him, and routed his army, but had abused his body, and hung it up by way of reproach and ignominy; which they could not bear to hear of, remembering with gratitude the kindness he had shown to them, in delivering them out of the hands of Nahash the Ammonite, 1Sa 11:1.
p Pisgah-Sight of Palestine, b. 2. ch. 2. p. 82.
Fuente: John Gill’s Exposition of the Entire Bible
When the inhabitants of Jabesh in Gilead heard this, all the brave men of the town set out to Beth-shean, took down the bodies of Saul and his sons from the wall, brought them to Jabesh, and burned them there. “ But their bones they buried under the tamarisk at Jabesh, and fasted seven days,” to mourn for the king their former deliverer (see 1Sa 11:1-15). These statements are given in a very condensed form in the Chronicles (1Sa 31:11, 1Sa 31:12). Not only is the fact that “they went the whole night” omitted, as being of no essential importance to the general history; but the removal of the bodies from the town-wall is also passed over, because their being fastened there had not been mentioned, and also the burning of the bodies. The reason for the last omission is not to be sought for in the fact that the author of the Chronicles regarded burning as ignominious, according to Lev 20:14; Lev 21:9, but because he did not see how to reconcile the burning of the bodies with the burial of the bones. It was not the custom in Israel to burn the corpse, but to bury it in the ground. The former was restricted to the worst criminals (see at Lev 20:14). Consequently the Chaldee interpreted the word “burnt” as relating to the burning of spices, a custom which we meet with afterwards as a special honour shown to certain of the kings of Judah on the occasion of their burial (2Ch 16:14; 2Ch 21:19; Jer 34:5). But this is expressed by , “to make a burning for him,” whereas here it is stated distinctly that “they burnt them.” The reason for the burning of the bodies in the case of Saul and his sons is to be sought for in the peculiarity of the circumstances; viz., partly in the fact that the bodies were mutilated by the removal of the heads, and therefore a regular burial of the dead was impossible, and partly in their anxiety lest, if the Philistines followed up their victory and came to Jabesh, they should desecrate the bodies still further. But even this was not a complete burning to ashes, but merely a burning of the skin and flesh; so that the bones still remained, and they were buried in the ground under a shady tree. Instead of “under the (well-known) tamarisk” ( eshel ), we have (under the strong tree) in 1Ch 10:11. David afterwards had them fetched away and buried in Saul’s family grave at Zela, in the land of Benjamin (2Sa 21:11.). The seven days’ fast kept by the Jabeshites was a sign of public and general mourning on the part of the inhabitants of that town at the death of the king, who had once rescued them from the most abominable slavery.
In this ignominious fate of Saul there was manifested the righteous judgment of God in consequence of the hardening of his heart. But the love which the citizens of Jabesh displayed in their treatment of the corpses of Saul and his sons, had reference not to the king as rejected by God, but to the king as anointed with the Spirit of Jehovah, and was a practical condemnation, not of the divine judgment which had fallen upon Saul, but of the cruelty of the enemies of Israel and its anointed. For although Saul had waged war almost incessantly against the Philistines, it is not known that in any one of his victories he had ever been guilty of such cruelties towards the conquered and slaughtered foe as could justify this barbarous revenge on the part of the uncircumcised upon his lifeless corpse.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(11) The inhabitants of Jabesh-Gilead.The memory of the splendid feat of arms of their young king Saul, when he gallantly rescued their city (1Sa. 11:1-11) years before, when they were threatened with deadly peril by the Ammonites, was still fresh in the city of Jabesh-Gilead, and they burned to rescue the body of their hero from shame. It was singular how that first deed of splendid patriotism, done in the early fervour of his consecration, bore fruit after so many long years.
Good deeds immortal arethey cannot die;
Unscathed by envious blight, or withering frost,
They live, and bud and bloom, and men partake
Still of their freshness, and are strong thereby.
AYTOUN.
Jabesh-Gilead, a city of Manasseh, on the further side of Jordan, on the road from Pella to Gerasa. perhaps about fourteen miles from Beth-shan (see Jdg. 21:8, and following). Its name still survives in the Wady Yabez, running down to the east bank of Jordan, near the head of which are still visible some ruins named El Deir, which Robinson has identified with Jabesh-Gilead.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. The inhabitants of Jabesh-gilead Who ever preserved a tender and grateful remembrance of what they owed to the heroism of Saul. See chap. 11.
Fuente: Whedon’s Commentary on the Old and New Testaments
One Small Victory For Israel ( 1Sa 31:11-13 ).
It is a mistake to see this as a kind of appended note. In fact the subsection chiasmus demonstrates the centrality of what is being described here (a fact hidden by the division of the book into two parts simply on the basis of convenience). Saul may have reached rock bottom, even as David was triumphing in YHWH’s Name, but it is demonstrated here that YHWH did not forget Saul and his sons, and arranged for them to be rescued them from further ignominy and from being cursed. It was to be seen that YHWH Himself was not defeated.
This was in itself a minor victory, but it was a reminder that the Philistine triumph was not complete and that they were not in control of affairs. It would certainly leave the Philistines infuriated and embarrassed. But its similarity to the deliverance of the Ark which the Philistines had also tried to use to honour their gods should not be overlooked. There the Philistines had been unable to retain the Ark, which they had considered their trophy. Here they were unable to retain the bodies of Saul and his sons, including that of the godly Jonathan, which they had also seen as their trophies. YHWH was not going to allow them to think that He had been defeated.
We should also note that at the commencement of his reign Saul had travelled through the night (1Sa 11:11) and through the Spirit of YHWH had saved the people of Jabesh-gilead from being dishonoured (1Sa 11:2), now the men of Jabesh-gilead had travelled through the night and had similarly rescued Saul from being dishonoured. The Spirit of YHWH was still at work.
It is difficult to overemphasise the bravery of these truly valiant men of Jabesh-gilead. They made their way by night to a Philistine stronghold, no doubt well guarded and well watched (even though the city gates would have been barred and bolted for the night), and they stole the trophies of the Philistines from under their very noses. Had they been caught they would undoubtedly have been shown no mercy, for the very absence from the walls of these bodies would have been a body blow to the Philistines. It declared to all that they were unable to guard their own city, and would make them a laughingstock for miles around. It would mar the completeness of their victory. Indeed every Israelite around about who learned what had happened would have rejoiced at what some unknown Israelites had done, and would have smirked behind his hand, and would have squared his shoulders, and have felt that much better for what had occurred, while the Philistines would have been seething in uncontrolled anger.
Furthermore it is clear that these brave men were expecting the very real possibility of repercussions, for their unusual act of burning the bodies (but not the bones) suggests that they were protecting the corpses of Saul and his sons against the possibility of recapture and further mutilation. It is also clear that all who knew who was responsible for the action maintained their silence, possibly even in the face of some brutality, so that the Philistines had no idea who had done this dreadful thing. It was not to be until much later that the details came out, and by then it would be too late for the Philistines to do anything about it.
Analysis.
a
b All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan (1Sa 31:12 a).
a And they came to Jabesh, and burnt them there, and they took their bones, and buried them under the tamarisk-tree in Jabesh, and fasted seven days (1Sa 31:12-13).
Note that in ‘a’ we have described the rumours about what the Philistines had done to Saul, and in the parallel we have described what the inhabitants of Jabesh-gilead did for Saul. Centrally in ‘b’ is emphasised this minor, but significant, victory against the Philistines.
1Sa 31:11
‘ And when the inhabitants of Jabesh-gilead heard in respect of him what the Philistines had done to Saul,’
The news of what had happened to the bodies of Saul and his sons reached Jabesh-gilead in Transjordan. It would reach them very quickly for they were not more than twenty miles from Bethshan, which was four miles west of the Jordan. And they would learn the whole gory details about their fate. Nevertheless it must have been three days at least after the deaths of the four Israelite heroes before their bodies were rescued. (The Philistines stripped the bodies the day after the battle. The bodies would then have to be taken to Bethshan in no particular hurry and would need to be displayed. After that the news had to reach the men of Jabesh-gilead, who would have required time to make their decision and plan their operation. All this would have taken time). Thus the bodies would have been corrupting and would have had time to be picked at by scavengers. They would be smelling and disintegrating. (People of those days were, however, not as squeamish as we are).
1Sa 31:12
‘ All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan; and they came to Jabesh, and burnt them there.’
The brave men of Jabesh-gilead then travelled through the night in order to rescue the bodies and take them down from the wall, no doubt arriving before dawn. Once there they had to find a means of reaching the bodies and taking them down, before once again disappearing into the night. It was a hazardous operation carried out in the utmost secrecy. The fewer who knew about it the better.
It is clear from all this how important they saw the act to be. The hanging of the bodies in the open would have made them accursed (Deu 21:22-23). And to this was added the shame both to YHWH’s Anointed, and to the people of Israel whom he represented of their being so openly displayed. Furthermore we know that these men of Jabesh-gilead had good cause to be grateful to Saul, for it was he who had rescued them and their fathers from a terrible fate at the hands of Nahash the Ammonite (see 1 Samuel 11), and it is quite possible that they were also related to Saul. All this had in their eyes rendered this action imperative. But when we remember how the Spirit of YHWH had come on Saul when he had delivered Jabesh-gilead, it is difficult not to see also that The Spirit of YHWH was active here. History was turning full circle.
Then the men hurriedly bore the bodies back to Jabesh in order to do them honour (this was clearly the reason for taking them back, otherwise they could easily have buried them not long after leaving Bethshan). Once at Jabesh they burned the bodies, although not the bones. This was unusual as Israelites preferred burial. But they clearly wanted there to be no danger of the bodies being retrieved by the Philistines. It was the bones, rather than the flesh, that were seen as the very centre of men’s beings and as thus representing the whole man (compare how the skull and crossbones symbol originally represented the whole man). This use is found regularly (see 1Ki 13:31; 2Ki 13:21; Job 4:14; Job 20:11; Job 30:17; Psa 6:2; Psa 31:10; Psa 32:3; Psa 35:10; Psa 51:8; Pro 14:30; Pro 16:24; Pro 25:15; Isa 58:11; Isa 66:14; Hab 3:16). Thus the flesh was not looked on as being too important. For the importance and burial of bones compare Gen 50:25; Eze 39:15; Heb 11:22. Indeed deliberately burning the bones was seen as sinful (Amo 2:1).
1Sa 31:13
‘ And they took their bones, and buried them under the tamarisk-tree in Jabesh, and fasted seven days.’
And the bones they buried under the tamarisk-tree in Jabesh. This was probably a local landmark and seen as a kind of local sacred spot from of old (1 Chronicles has ‘under the terebinth’ – compare Hos 4:13). Perhaps the evergreen nature of the tree was seen as symbolically life-imparting. It was an indication of the honour in which they held Saul and his sons that they buried them in such a prominent place. But no outsiders would have known where to look. And they then fasted for seven days, a further honouring of Saul’s name and also a sign of mourning. Even this was a very brave thing to do. They would have had to be careful, for too much ostentation could well have drawn attention to them, and that was the last thing that they wanted. No doubt rumours would gradually filter around as to what they had done, for to the Israelites it would seem like a taste of victory in the face of defeat. But by the time that they reached Philistine ears (if they ever did) it would be too late for them to do anything about it, especially without any kind of evidence. One bone looks little different from another. David would later arrange for the transfer of the bones to the family sepulchre at Zelah (2Sa 21:12-14).
Fuente: Commentary Series on the Bible by Peter Pett
1Sa 31:11-12. And when the inhabitants of Jabesh-gilead heard, &c. Beth-shan was a city in the tribe of Manasseh, not far from Jordan and the sea of Gennesareth, to which the men of Jabesh might march in a night’s time, and accomplish their design. The Jabethites had great obligations to Saul. He delivered them at the beginning of his reign from the fury of Nahash, chap. 1Sa 11:11. They resolved, therefore, to rescue his body and those of his sons from the disgrace to which the Philistines exposed them. A band of valiant men among them marched away in the night, came to Beth-shan, and happily atchieved their design: a pleasing example of gratitude, which is by no means so common among nations as it ought to be; upon which account it is, that Aristotle says, the temples of the graces were built in the midst of the cities of Greece, to admonish all the Greeks to be grateful. The historian adds, that after the men of Jabesh had carried off the bodies, they came to Jabesh, and burnt them there; which creates some difficulty, as it was the custom of the Jews to embalm, and not to burn; and particularly as in the parallel passages there is not the least mention of their having done any other than buried their bones or bodies. See the note on 2Sa 2:4 and 1Ch 10:12. The Chaldee and other versions render it, and they burnt or kindled a light or lamp over them there, as they are accustomed to burn over kings: upon which a rabbi observes, that this has reference to a custom delivered down from their ancestors, of burning the beds and other utensils of the dead upon their graves, or to the burning of spices over them. See Jer 34:5. It seems by far the most probable, that something of this kind was done, and is implied in the text, as we have not anywhere the least trace of burning the bodies of the dead among the Jews. See Lamy.
REFLECTIONS.When the Philistines return to strip the slain, to their great joy they find their enemy Saul a breathless corpse, and his sons fallen with him. Hereupon we have,
1. The insult offered to the dead body of Saul. They cut off his head, which (see 1Ch 10:10.) they stuck up as a trophy of their victory in the house of their god Dagon; placed his armour in the temple of Ashtaroth; then took the trunk and the bodies of his sons, and ignominiously fastened them with nails to the wall of Beth-shan, or hung them on gibbets upon the wall. Thus the insult, that Saul wished by self-murder to avoid, overtook him.
2. They proclaimed their victory through the land, and set apart a day of solemn thanksgiving to praise their idols, to whom they ascribed their success. Note; Blind idolaters often shew more gratitude to, and dependance upon, stocks and stones, than they who pretend to worship the true God express to the living Jehovah; therefore, in the day of judgment these shall rise up to condemn them.
3. The men of Jabesh-gilead, fired with indignation at the insult shewn to the royal corpses, as well as mindful of their particular obligations to Saul, boldly adventure to cross Jordan, and by night take down, unperceived, the bodies from the wall of Beth-shan. Thus closes this First Book of Samuel, where Israel’s sun sets in blood, and darkness and despair seem to cover the land: but we shall find the morning break upon us in the opening of the next book; and the bright sun of David, the glorious type of Jesus, the Sun of Righteousness, arising to cheer the desolate valleys of Judah, and shining forth in his meridian splendor, whilst all their enemies are led captive at his chariot-wheels!
Fuente: Commentary on the Holy Bible by Thomas Coke
(11) And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul; (12) All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there. (13) And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.
The Holy Ghost hath been pleased to record the bravery of the men of Jabesh-gilead, not, perhaps, out of regard to Saul’s memory, but to testify the proper conduct of those men. Saul had been blessed of God, as an instrument in rescuing Jabesh-gilead from Nahash, the king of the Ammorites, and therefore, gratitude made them alive to rescue their deliverer’s body, and those of his sons, from such an ignominious exposure. And this the men of Jabesh could very easily accomplish, because Beth-shan was only separated by a branch of Jordan from Jabesh-gilead. And thus the history of Saul terminates in the finishing of the first Book, as it is called, of Samuel, containing a period of about eighty years. Alas! what is the sum and substance of everything short of Jesus, but vanity and vexation of spirit. At the dose of every relation, and of every man’s history, we may write this down, and exclaim with the prophet: Your fathers, where are they? and the prophets, do they live forever? But, blessed Jesus, amidst all the scenes of departing men; amidst the dying, and the dead, Oh! what a relief is that sweet thought to the soul of thy people; Thou art the same, and thy years shall not fail. Zec 1:5 ; Heb 1:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 31:11 And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul;
Ver. 11. And when the inhabitants of Jabeshgilead. ] Memores beneficii a Saule accepti, they remembered what a good turn Saul had once done them, 1Sa 11:11 and hence make this bold adventure, Perraro grati reperiuntur; the memory of a good turn should never wax old; hence the Graces were painted as young virgins, &c. See Alciat’s “Emblems,” p. 565. Trebius the Roman, for his kindness to that people, was carried forth, when he died, on their shoulders; and put into the funeral bonfire. a
a Plin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to = about.
Fuente: Companion Bible Notes, Appendices and Graphics
Jabeshgilead: 1Sa 11:1, 2Sa 2:4
of that: or, concerning him
that which: etc
Reciprocal: Jdg 21:8 – Jabeshgilead 2Sa 21:12 – the bones of Saul 1Ch 10:11 – when
Fuente: The Treasury of Scripture Knowledge
1Sa 31:11-12. The inhabitants of Jabesh-gilead They lived on the other side of Jordan; for the people on this side were fled. All the valiant men arose, and went all night To avoid discovery. And took the body of Saul, &c. They had been delivered by Saul in the beginning of his reign from the Ammonites, when they were in danger of losing their lives, chap. 11.; and therefore they now showed their gratitude toward him by not suffering his corpse to want the honour of burial. And came to Jabesh and burnt them there It was not the custom of the Hebrews to burn their dead, but to bury them; but perhaps they burned these bodies for fear, if they buried them, the Philistines might take them up again to fasten them in the same ignominious manner to their walls.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
31:11 And when the inhabitants of {e} Jabeshgilead heard of that which the Philistines had done to Saul;
(e) Whom he had delivered from their enemies, 1Sa 11:11.