1 Samuel 11:10
Then the men of Jabesh said to Nahash, "Tomorrow we will come out, and you can do with us whatever seems good to you."
Then the men of Jabesh said
The men of Jabesh, referring to the inhabitants of Jabesh-gilead, were in a dire situation. Historically, Jabesh-gilead was a city east of the Jordan River, often vulnerable to attacks due to its location. The phrase indicates a moment of decision and communication. The Hebrew root for "said" (אָמַר, 'amar) often implies a declaration or proclamation, suggesting the gravity of their message. This reflects the desperation and strategic thinking of the men, as they were under siege by Nahash the Ammonite.

Tomorrow we will come out to you
The word "tomorrow" (מָחָר, machar) signifies a specific time frame, indicating urgency and immediacy. The phrase "we will come out to you" suggests a surrender or a meeting, which in the context of ancient Near Eastern warfare, often meant submission to the enemy's terms. This was a tactical move, as the men of Jabesh were buying time, hoping for deliverance. The historical context reveals that this was a common practice in warfare, where besieged cities would negotiate terms to avoid destruction.

and you can do with us
This phrase indicates a willingness to submit to the enemy's will, reflecting the dire circumstances faced by the people of Jabesh. The Hebrew root for "do" (עָשָׂה, asah) implies action or making, often used in the context of creating or executing a plan. This highlights the vulnerability and helplessness of the people, as they were at the mercy of Nahash's intentions. It underscores the severity of their plight and their hope for a miraculous intervention.

whatever seems good to you
The phrase "whatever seems good" (טוֹב, tov) is significant in Hebrew, often associated with what is pleasing or beneficial. In this context, it is a statement of submission, allowing Nahash to determine their fate. Historically, this reflects the brutal reality of ancient warfare, where the victor had the power to decide the fate of the defeated. Theologically, it sets the stage for divine intervention, as the people of Jabesh were ultimately seeking deliverance from God through Saul, the newly anointed king.

Persons / Places / Events
1. Men of Jabesh
The inhabitants of Jabesh Gilead, an Israelite city under threat from the Ammonites. They are seeking deliverance from their oppressors.

2. Nahash the Ammonite
The king of the Ammonites who besieged Jabesh Gilead and threatened to gouge out the right eye of every man as a disgrace to all Israel.

3. Saul
The newly anointed king of Israel who, upon hearing of Jabesh Gilead's plight, rallies the Israelites to their defense.

4. Jabesh Gilead
A city in the territory of Gilead, east of the Jordan River, significant for its later connection to King Saul.

5. Ammonites
A neighboring nation often in conflict with Israel, descendants of Lot through his younger daughter.
Teaching Points
Trust in God's Timing
The men of Jabesh Gilead demonstrate a form of trust by agreeing to Nahash's terms, which ultimately leads to their deliverance. We should trust God's timing and provision in our own lives.

Leadership and Courage
Saul's response to the crisis shows the importance of godly leadership and courage. As Christians, we are called to step up in times of need and lead with integrity and faith.

Community and Unity
The unity of Israel in responding to Jabesh Gilead's call for help illustrates the strength found in community. Believers should support one another in times of trial.

God's Deliverance
This passage reminds us of God's power to deliver His people from seemingly impossible situations. We should have faith in God's ability to rescue and redeem.
Bible Study Questions
1. How does the response of the men of Jabesh Gilead reflect their faith or lack thereof, and what can we learn from their situation about trusting God in difficult circumstances?

2. In what ways does Saul's leadership in this chapter foreshadow the qualities of a godly leader, and how can we apply these qualities in our own lives?

3. How does the unity of the Israelites in defending Jabesh Gilead serve as a model for the church today in addressing communal challenges?

4. Reflect on a time when you experienced God's deliverance in your life. How does this passage encourage you to trust in God's provision and timing?

5. How can we apply the principle of leaving vengeance to God, as seen in the broader account of 1 Samuel, in our personal relationships and conflicts?
Connections to Other Scriptures
Judges 21
The men of Jabesh Gilead are previously mentioned in the context of the aftermath of the civil war with the tribe of Benjamin, highlighting their historical significance and relationship with Israel.

1 Samuel 10
Saul's anointing as king sets the stage for his leadership role in the deliverance of Jabesh Gilead, demonstrating God's providence in raising leaders for His people.

Romans 12:19
The concept of leaving vengeance to God can be seen in the Israelites' reliance on divine intervention through Saul rather than taking matters into their own hands.
Practical RoyaltyJ. Parker, D. D.1 Samuel 11:1-11
The Immediate Consequences of a National Rejection of GodJoseph S. Exell, M. A.1 Samuel 11:1-11
The Relic of Jabesh-GileadW. G. Blaikie, D. D.1 Samuel 11:1-11
Saul's First VictoryB. Dale 1 Samuel 11:1-15
Enthusiastic LeadersWeekly Pulpit1 Samuel 11:7-11
Rallying to the King's StandardHugh Brown.1 Samuel 11:7-11
People
Ammonites, Israelites, Jabesh, Nahash, Samuel, Saul
Places
Bezek, Gibeah, Gilgal, Jabesh-gilead
Topics
Ammonites, Jabesh, Morrow, Ourselves, Seemeth, Seems, Sight, Surrender, Tomorrow, To-morrow, Whatever
Dictionary of Bible Themes
1 Samuel 11:1-11

     5607   warfare, examples

1 Samuel 11:9-13

     6634   deliverance

Library
The Bright Dawn of a Reign
'And it came to pass after this, that David enquired of the Lord, saying, Shall I go up into any of the cities of Judah? And the Lord said unto him, Go up. And David said, Whither shall I go up? And He said, Unto Hebron. 2. So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail, Nabal's wife, the Carmelite. 3. And his men that were with him did David bring up, every man with his household: and they dwelt in the cities of Hebron. 4. And the men of Judah came, and there
Alexander Maclaren—Expositions of Holy Scripture

The King after Man's Heart
'And Samuel called the people together unto the Lord to Mizpeh; 18. And said unto the children of Israel, Thus saith the Lord God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you; 19. And ye have this day rejected your God, who Himself saved you out of all your adversities and your tribulations; and ye have said unto Him, Nay, but set a king over us. Now therefore present yourselves
Alexander Maclaren—Expositions of Holy Scripture

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom
Thomas Watson—A Body of Divinity

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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