TRV
Translation
KJV (with Strong's)
And when all Jabeshgilead H3003 H1568 heard H8085 all that the Philistines H6430 had done H6213 to Saul H7586,
Complete Jewish Bible
When everyone in Yavesh-Gil'ad heard all that the P'lishtim had done to Sha'ul,
Berean Standard Bible
When the people of Jabesh-gilead heard about everything the Philistines had done to Saul,
American Standard Version
And when all Jabesh-gilead heard all that the Philistines had done to Saul,
World English Bible Messianic
When all Jabesh Gilead heard all that the Philistines had done to Saul,
Geneva Bible (1599)
When all they of Iabesh Gilead heard all that the Philistims had done to Saul,
Young's Literal Translation
And all Jabesh-Gilead hear of all that the Philistines have done to Saul,
In the KJVVerse 10,671 of 31,102
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Commentary on 1 Chronicles 10 verses 8–14
8 ¶ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
9 And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.
10 And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
11 And when all Jabeshgilead heard all that the Philistines had done to Saul,
12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.
13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;
14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.
Here, I. From the triumph of the Philistines over the body of Saul we may learn, 1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul's dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice. 2. That, if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols - poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul's armour in the house of their gods, Ch1 10:10. Shall Dagon have so honourable a share in their triumphs and the true and living God be forgotten in ours?
II. From the triumph of the men of Jabesh-Gilead in the rescue of the bodies of Saul and his sons we learn that there is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to God: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
III. From the triumphs of divine Justice in the ruin of Saul we may learn, 1. That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression. 2. That no man's greatness can exempt him from the judgments of God. 3. Disobedience is a killing thing. Saul died for not keeping the word of the Lord, by which he was ordered to destroy the Amalekites. 4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the Lord, therefore he slew him, Ch1 10:13, Ch1 10:14. Saul slew himself, and yet it is said, God slew him. What is done by wicked hands is yet done by the determinate counsel and foreknowledge of God. Those that abandon themselves to the devil shall be abandoned to him; so shall their doom be. It is said (Sa1 28:6) that Saul did enquire of the Lord and he answered him not: but here it is said, Saul did not enquire of God; for he did not till he was brought to the last extremity, and then it was too late.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 10:11 marks a crucial turning point in the narrative of Saul's demise, chronicling the moment the devastating news of King Saul's defeat and the Philistines' horrific desecration of his body reached the inhabitants of Jabeshgilead. This immediate and widespread reception of the tragic events on Mount Gilboa serves as the powerful catalyst for the extraordinary display of loyalty, courage, and unwavering gratitude that defines the subsequent actions of these men, highlighting their profound appreciation for Saul's past deliverance of their city from a brutal threat.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices that enhance its narrative impact and thematic depth. Foreshadowing is prominently featured, as the news reaching Jabeshgilead explicitly sets the stage for the heroic and loyal actions of its men in the very next verse, creating a powerful sense of narrative anticipation and highlighting the cause-and-effect relationship in the Chronicler's account. There is also a subtle but poignant Irony at play: Saul, who once delivered Jabeshgilead from public humiliation and desecration, now lies dishonored and desecrated himself, and it falls to the very people he saved to deliver his body from further indignity. The repetitive use of "all" in "when all Jabeshgilead heard all that the Philistines had done" functions as a form of Emphasis or Hyperbole, underscoring the totality of the news's reception and its profound, pervasive impact on the entire community. Furthermore, the verse evokes a deep sense of Pathos, as the tragic end of Saul and the indignity inflicted upon him, conveyed through the news, elicits a profound sense of sorrow and a compelling call to duty from those who remember his past kindness, stirring empathy in the reader.
THEOLOGICAL AND THEMATIC CONNECTIONS
The loyalty displayed by Jabeshgilead upon hearing the news of Saul's desecration offers a profound theological lesson on the enduring power of gratitude and the importance of covenant faithfulness, even when circumstances are dire. While Saul's reign ended tragically due to his disobedience to God, the men of Jabeshgilead remembered his singular act of deliverance, demonstrating a commitment that transcended his later failures and the broader national abandonment of him. Their response highlights the biblical principle that kindness shown should be remembered and reciprocated, even when the benefactor is flawed or the cost is high. This act of honor, retrieving and burying the bodies, stands as a testament to the enduring power of gratitude and the human desire to restore dignity, even in the face of overwhelming loss and shame. It also subtly points to the divine providence that, even in the midst of national tragedy and the failure of a king, there remain pockets of faithfulness and honor, upholding moral and cultural imperatives.
REFLECTION AND APPLICATION
The brief mention of Jabeshgilead hearing the news in 1 Chronicles 10:11 serves as a powerful reminder of how information, especially tragic or distressing news, can and should catalyze profound responses within us. For the men of Jabeshgilead, the news of Saul's desecration was not merely a report to be passively consumed; it was a visceral call to action, deeply rooted in a profound sense of gratitude and unwavering loyalty. Their immediate and unified response, as detailed in the subsequent verses, challenges us to critically examine our own reactions to distress, injustice, and suffering in our contemporary world. Do we merely "hear" the difficult news—the widespread suffering, the systemic injustices, the brokenness—or does it stir within us a righteous indignation and a courageous resolve to act, to intervene, to bring restoration and dignity where it is lacking? This verse encourages us to cultivate a deep and abiding memory of past kindnesses, to honor those who have served and sacrificed, and to respond with courage, integrity, and selflessness when faced with situations that demand our intervention, even when it involves personal risk or goes against the prevailing cultural tide. It underscores that true loyalty is not transactional but enduring, prompting us to consider how our own acts of service and kindness might foster such lasting bonds within our communities and reflect the character of God.
Questions for Reflection
FAQ
Why was Jabeshgilead so loyal to King Saul, prompting their courageous act?
Answer: The extraordinary loyalty of Jabeshgilead to King Saul stemmed from a pivotal event early in his reign. When Nahash the Ammonite besieged Jabeshgilead and threatened to gouge out the right eye of every man, Saul, newly anointed as king, rallied the tribes of Israel and decisively delivered them from this brutal and humiliating threat. This heroic act, detailed in 1 Samuel 11:1-11, created an enduring bond of gratitude and allegiance between the city and their king. Despite Saul's later failures and tragic end, the men of Jabeshgilead remembered his initial act of salvation and felt compelled by honor and gratitude to retrieve and properly bury him and his sons, even at great personal risk.
What exactly had the Philistines "done to Saul" that provoked such a strong reaction?
Answer: The phrase "all that the Philistines had done to Saul" refers to the full extent of the Philistine victory and their subsequent desecration of Saul's body, which was an act of extreme public humiliation. After defeating Saul and his sons on Mount Gilboa, the Philistines found Saul's body. As recounted in 1 Chronicles 10:8-10, they stripped him, cut off his head, took his armor, and then displayed his body and the bodies of his sons on the wall of Bethshan. This was a profound act of dishonor and a deliberate attempt to demoralize Israel and celebrate their victory. It was this deep indignity and violation of cultural norms regarding the dead that spurred the men of Jabeshgilead to act with such courage and resolve.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 10:11 describes the commendable loyalty of a people to a flawed, fallen king, it subtly foreshadows the ultimate and perfect loyalty due to Christ, the true and eternal King. The men of Jabeshgilead's response to the news of Saul's desecration, driven by gratitude for past deliverance, reflects a deep human yearning to honor and protect those who have sacrificed for them. This noble human act, however, pales in comparison to the divine sacrifice of Jesus Christ, who, unlike Saul, was not defeated by His enemies but willingly laid down His life (John 10:18) and triumphed over death, sin, and shame through His glorious resurrection. The act of retrieving Saul's body, though honorable, was an attempt to restore dignity to a dead king; Christ's body, however, knew no corruption (Acts 2:27), and His resurrection ensured His eternal glory and vindication, securing victory for all who believe. Our response to the "news" of Christ's finished work on the cross and His glorious resurrection should evoke a loyalty far deeper and more transformative than that of Jabeshgilead, a loyalty that leads not merely to the honorable burial of a king, but to eternal life and participation in His unending reign (Romans 6:4). We are called to honor Him not by retrieving a body from shame, but by living lives of faithful obedience and proclaiming His victory over sin and death (Philippians 2:8-11).