1 Samuel 11:1

KJV

¶ Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.

KJV (with Strong's)

Then Nahash {H5176} the Ammonite {H5984} came up {H5927}, and encamped {H2583} against Jabeshgilead {H3003}{H1568}: and all the men {H582} of Jabesh {H3003} said {H559} unto Nahash {H5176}, Make {H3772} a covenant {H1285} with us, and we will serve {H5647} thee.

Complete Jewish Bible

Then Nachash the 'Amoni came up and set up camp to fight Yavesh-Gil'ad. All the men of Yavesh said to Nachash, "If you will make a treaty with us, we will be your subjects."

Berean Standard Bible

Soon Nahash the Ammonite came up and laid siege to Jabesh-gilead. All the men of Jabesh said to him, “Make a treaty with us, and we will serve you.”

American Standard Version

Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.

Commentary

### SUMMARY
First Samuel 11:1 introduces a pivotal moment in Israel's nascent monarchy, depicting the aggressive siege of Jabesh-Gilead by Nahash the Ammonite. This verse immediately establishes a severe national crisis, as the vulnerable inhabitants of Jabesh-Gilead, faced with overwhelming military might, desperately offer to enter into a covenant of submission and servitude to Nahash. This dire predicament serves as the urgent catalyst that compels King Saul to step into his divinely appointed role and demonstrate the leadership necessary to deliver his people.

### CONTEXT
* **Literary Context:** This verse marks a dramatic shift in the narrative following Saul's anointing and public acclamation as king at Mizpah in [1 Samuel 10](/1_samuel/10 "1 Samuel 10 - Saul's Anointing and Public Acclamation"). Despite being chosen by God and confirmed by the people, Saul has not yet fully embraced or demonstrated his kingly authority; he is depicted returning to his agricultural pursuits, indicating a period of quietude and perhaps a lack of immediate, pressing royal duties. The sudden and brutal threat posed by Nahash the Ammonite in [1 Samuel 11:1](/1_samuel/11-1 "1 Samuel 11:1 - Nahash Threatens Jabesh-Gilead") shatters this calm, providing the urgent crisis that forces Saul to activate his leadership. This event is crucial for solidifying his reign and demonstrating God's empowerment, as his decisive response and subsequent victory will rally the tribes and confirm his kingship in the eyes of all Israel, setting the stage for the narrative of Saul's early reign.
* **Historical & Cultural Context:** The Ammonites, descendants of Lot through his younger daughter ([Genesis 19:38](/genesis/19-38 "Genesis 19:38 - Origins of Ammon and Moab")), were perennial adversaries of Israel, particularly for the tribes situated east of the Jordan River. Their history with Israel is replete with territorial disputes and military conflicts, as evidenced during the period of the Judges when they oppressed Israel for eighteen years ([Judges 10:7-9](/judges/10-7-9 "Judges 10:7-9 - Ammonite Oppression of Israel")). Nahash, a name meaning "serpent," was likely a dynastic name for Ammonite kings, symbolizing their aggressive and insidious nature. Jabesh-Gilead, located in the Transjordanian territory of Gad, occupied a vulnerable position on the frontier. Furthermore, its population had been severely depleted in a devastating civil war against the other Israelite tribes (the Benjamite War, detailed in [Judges 21](/judges/21 "Judges 21 - The Benjamite War and Its Aftermath")), leaving it with a reduced and isolated populace. This historical trauma and geographical exposure likely contributed to their immediate willingness to negotiate terms of surrender rather than mount a defense, a common ancient Near Eastern practice where besieged cities would offer vassalage to avoid complete annihilation.
* **Key Themes:** The opening of [1 Samuel 11:1](/1_samuel/11-1 "1 Samuel 11:1 - Nahash Threatens Jabesh-Gilead") immediately introduces several profound themes. Foremost is the **crisis of leadership** in Israel; despite having a king, the nation faces an existential threat, underscoring that human leadership alone is insufficient without divine empowerment and direction. The desperation of Jabesh-Gilead highlights the theme of **vulnerability and the search for security**, revealing humanity's innate tendency to seek immediate, often compromising, solutions when confronted by overwhelming fear. This verse also sets the stage for the **demonstration of God's chosen king**, as Saul's Spirit-empowered response to this crisis will not only validate his anointing but also establish his authority, showcasing God's sovereign provision for His people through a divinely appointed leader, as dramatically unfolded in [1 Samuel 11:6-11](/1_samuel/11-6-11 "1 Samuel 11:6-11 - Saul's Spirit-Empowered Victory").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Nahash (Hebrew, _Nāḥāš'_):** From H5176, meaning "serpent." This name for the Ammonite king is highly symbolic, immediately associating him with cunning, deception, and malevolence, as serpents are often depicted in biblical narratives (e.g., [Genesis 3](/genesis/3 "Genesis 3 - The Fall in the Garden")). The name itself foreshadows the cruel and humiliating terms Nahash will propose in the subsequent verse, emphasizing the insidious nature of his aggression against Jabesh-Gilead.
* **Encamped (Hebrew, _ḥānâh'_):** From H2583, meaning "to incline; by implication, to decline (of the slanting rays of evening); specifically, to pitch a tent; gen. to encamp (for abode or siege)." In this context, it denotes a military siege, where an army establishes a camp around a city to cut off supplies, isolate its inhabitants, and eventually force surrender through starvation or direct assault. This action signifies a deliberate and sustained act of hostility.
* **Covenant (Hebrew, _bᵉrîyth'_):** From H1285, meaning "a compact (because made by passing between pieces of flesh); confederacy, (con-) feder(-ate), covenant, league." While _bᵉrîyth_ typically refers to a solemn, binding agreement, often with sacred or divine implications, its use here describes a forced pact of submission rather than a mutually beneficial treaty. The men of Jabesh-Gilead are not seeking an alliance but a desperate surrender, hoping to secure their lives at the cost of their freedom and dignity. This "covenant" is a plea for vassalage, where the weaker party submits entirely to the will of the stronger.
* **Serve (Hebrew, _‘âbad'_):** From H5647, meaning "to work (in any sense); by implication, to serve, till, (causatively) enslave." The phrase "we will serve thee" explicitly signifies a willingness to enter into servitude or vassalage. This would entail paying tribute, obeying the Ammonite king's decrees, and potentially providing forced labor or military support. It underscores the profound fear and utter desperation of the men of Jabesh-Gilead, who are prepared to relinquish their autonomy and become subjects of a foreign, hostile power to preserve their lives.

#### Verse Breakdown
* **"¶ Then Nahash the Ammonite came up, and encamped against Jabeshgilead:"** This opening clause immediately introduces the antagonist, Nahash, identified by his ethnicity as an Ammonite, a long-standing enemy of Israel. The phrase "came up" suggests a military advance, possibly an ascent over terrain or a movement into Israelite territory. "Encamped against" clearly indicates a siege, a common military tactic designed to isolate and starve a city into submission. Jabesh-Gilead, a vulnerable Israelite city located east of the Jordan, is the direct target, highlighting its strategic importance or its perceived weakness and isolation.
* **"and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee."** This second clause reveals the immediate and desperate reaction of the besieged city. Instead of preparing for defense or seeking assistance from their newly appointed king, the men of Jabesh-Gilead directly address Nahash. Their plea to "Make a covenant with us" is not a request for a treaty between equals but an offer of unconditional surrender. The accompanying phrase, "and we will serve thee," explicitly clarifies their willingness to become vassals, subject to Nahash's rule and demands. This demonstrates their profound fear and perceived lack of any viable alternative to avoid complete destruction.

#### Literary Devices
The verse employs several impactful literary devices. The **In medias res** opening immediately plunges the reader into the midst of a crisis, generating tension and urgency without extensive preamble. The naming of **Nahash** ("serpent") functions as powerful **symbolism**, instantly signaling the malevolent, cunning, and dangerous nature of the antagonist, aligning him with biblical motifs of evil and deception. The phrase "encamped against Jabeshgilead" serves as potent **foreshadowing**, indicating the impending conflict and the dire situation the city faces, which will necessitate a dramatic intervention. The men of Jabesh-Gilead's swift offer to "make a covenant" and "serve thee" presents a poignant example of **irony**, as the very people who should be trusting in God's deliverance through their recently anointed king are instead seeking a humiliating and potentially destructive peace with an enemy. This highlights their immediate fear and apparent lack of faith or awareness of Saul's new status, setting up a dramatic contrast with Saul's Spirit-empowered and courageous response in the subsequent verses.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This initial encounter between Nahash and Jabesh-Gilead serves as a stark reminder of Israel's persistent vulnerability without strong, God-ordained leadership and their human tendency to compromise when faced with overwhelming fear. The immediate willingness of Jabesh-Gilead to "serve" a pagan king underscores the theological principle that true security and lasting deliverance come from trusting in Yahweh and His appointed instruments, not from human negotiation or capitulation to evil. It highlights the ongoing tension between human weakness and divine strength, setting the stage for God to dramatically demonstrate His faithfulness through Saul, thereby validating His choice of king for His people and revealing His ongoing commitment to His covenant with Israel.

* [Deuteronomy 20:10-12](/deuteronomy/20-10-12 "Deuteronomy 20:10-12 - Laws of Warfare and Siege") - This passage outlines the Mosaic law regarding offering terms of peace to a city before besieging it, including the option for the city to "make peace with you and open to you, then all the people in it shall be tribute to you, and serve you." Nahash’s demand aligns with this ancient Near Eastern practice, but his specific cruel terms in the next verse ([1 Samuel 11:2](/1_samuel/11-2 "1 Samuel 11:2 - Nahash's Cruel Terms")) reveal his malicious intent beyond mere vassalage.
* [Psalm 118:8-9](/psalm/118-8-9 "Psalm 118:8-9 - Trust in the Lord Over Man") - "It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes." This psalm powerfully articulates the theological truth that the men of Jabesh-Gilead initially failed to grasp, prioritizing human survival tactics over divine deliverance.
* [Isaiah 36:16](/isaiah/36-16 "Isaiah 36:16 - Rabshakeh's Deceptive Offer to Jerusalem") - Similar to Nahash, the Assyrian Rabshakeh offers deceptive terms of peace to Jerusalem, promising "peace" if they surrender, only to lead them into captivity. This illustrates a recurring pattern of enemies offering false security to entice submission, a tactic that relies on fear and desperation.

### REFLECTION AND APPLICATION
The desperate plea of Jabesh-Gilead in 1 Samuel 11:1 resonates deeply with the human condition. Faced with overwhelming threats—whether physical, financial, relational, or spiritual—our initial instinct can often be to seek the path of least resistance, to compromise our values, or to surrender to circumstances rather than trusting in God's power and provision. This verse challenges us to critically examine where we place our ultimate hope and security. Do we, like the men of Jabesh-Gilead, immediately look to human solutions or capitulation when confronted with fear, or do we remember that God often uses crises as profound opportunities to demonstrate His sovereignty and to raise up leaders or empower His people for courageous action? This narrative reminds us that even when our resources seem depleted, our options limited, and our future uncertain, God is able to provide miraculous deliverance and reveal His strength through unexpected means, often through those He has prepared and equipped for such a time. Our response to overwhelming challenges reveals the true object of our faith.

#### Questions for Reflection
* **In what areas of my life am I tempted to "make a covenant" with fear or compromise, rather than fully trusting God for deliverance?**
* **How does the immediate surrender of Jabesh-Gilead challenge my own default responses to crisis and seemingly overwhelming odds?**
* **What "Nahash" (overwhelming threat, oppressive force, or tempting compromise) might God be calling me to resist, rather than submit to, in my current circumstances?**

### FAQ

**Why did the men of Jabesh-Gilead immediately offer to "serve" Nahash instead of fighting or seeking help?**

Answer: The men of Jabesh-Gilead were in an extremely vulnerable position, both geographically and historically. Located east of the Jordan River, they were frequently exposed to attacks from eastern peoples like the Ammonites. More significantly, their city had been nearly annihilated in a past civil war among the Israelite tribes ([Judges 21:8-10](/judges/21-8-10 "Judges 21:8-10 - Jabesh-Gilead's Near Destruction")). This traumatic history likely left them with a diminished population, limited military capacity, and a profound sense of isolation and vulnerability. Faced with a powerful besieging army, their immediate offer of surrender and vassalage was a desperate, pragmatic attempt to preserve their lives and avoid the complete destruction that often accompanied prolonged sieges in the ancient world. They may also not have been aware of Saul's recent anointing or believed he could provide timely and effective assistance.

**What was the nature of the "covenant" they proposed?**

Answer: The "covenant" (Hebrew: _bᵉrîyth_) proposed by the men of Jabesh-Gilead was not a treaty between equals but an offer of unconditional surrender, leading to vassalage. In ancient Near Eastern terms, this meant they would become a subject city, obligated to pay tribute (taxes), provide forced labor or military service, and obey the Ammonite king's decrees. The phrase "we will serve thee" explicitly indicates their willingness to become subservient to Nahash, relinquishing their autonomy and dignity in exchange for their lives. The true, cruel nature of Nahash's terms for this "covenant" is revealed in [1 Samuel 11:2](/1_samuel/11-2 "1 Samuel 11:2 - Nahash's Cruel Terms"), demonstrating that his intent was not merely to establish vassalage but to inflict humiliation and control.

### CHRIST-CENTERED FULFILLMENT
The desperate situation of Jabesh-Gilead and their plea for a covenant of submission to Nahash profoundly foreshadows humanity's own spiritual predicament. Trapped by the pervasive power of sin and facing the oppressive dominion of spiritual enemies, humanity is utterly helpless, often seeking to "make a covenant" with lesser powers or compromise with evil in a futile attempt to save itself. However, just as Saul, empowered by the Spirit of God, arose as a divinely appointed deliverer for Israel from a physical enemy, so too does Jesus Christ emerge as the ultimate, Spirit-empowered King and Deliverer. He is the true [Son of David](/matthew/1-1 "Matthew 1:1 - Genealogy of Jesus"), the Anointed One who confronts and decisively defeats the oppressive powers of sin, death, and the devil. Unlike the temporary and flawed deliverance offered by human kings like Saul, Christ offers a perfect and eternal salvation, not through a humiliating covenant of submission to an enemy, but through a new covenant of grace and redemption forged by His own sacrificial death on the cross ([Jeremiah 31:31-34](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant Prophecy") and [Hebrews 8:6-13](/hebrews/8-6-13 "Hebrews 8:6-13 - A Better Covenant Established")). He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), delivering us from the dominion of darkness and transferring us into His glorious kingdom ([Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Delivered from Darkness to Light")). In Christ, we find not a humiliating surrender, but a victorious freedom and a King who truly serves His people by laying down His life for them ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 12:12

And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God [was] your king.

1 Kings 20:34

And [Benhadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away.

Ezekiel 17:13

And hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:

Genesis 26:28

And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;

Judges 21:8

And they said, What one [is there] of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.

Job 41:4

Will he make a covenant with thee? wilt thou take him for a servant for ever?

Exodus 23:32

Thou shalt make no covenant with them, nor with their gods.