1 Samuel 11:10

KJV

Therefore the men of Jabesh said, To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.

KJV (with Strong's)

Therefore the men {H582} of Jabesh {H3003} said {H559}, To morrow {H4279} we will come out {H3318} unto you, and ye shall do {H6213} with us all that seemeth {H5869} good {H2896} unto you.

Complete Jewish Bible

Then the men of Yavesh said [to Nachash], "Tomorrow we will surrender to you, and you can do with us whatever you like."

Berean Standard Bible

Then the men of Jabesh said to Nahash, “Tomorrow we will come out, and you can do with us whatever seems good to you.”

American Standard Version

Therefore the men of Jabesh said, To-morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.

Commentary

### SUMMARY
1 Samuel 11:10 records the strategic response of the men of Jabesh-gilead to Nahash the Ammonite king, who had besieged their city and demanded the gouging out of their right eyes as a condition for a peace treaty. Having received a promise of deliverance from Saul, Israel's newly anointed king, the men of Jabesh-gilead feigned complete submission, declaring their intent to surrender "tomorrow" and allow Nahash to do with them "all that seemeth good unto you." This declaration was a cunning ruse, designed to buy crucial time for Saul's army to arrive and execute a surprise attack, transforming apparent capitulation into a prelude to miraculous victory.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the larger narrative of Saul's anointing and initial consolidation of power as Israel's first king. It immediately follows Saul's powerful, Spirit-empowered response to the distress call from Jabesh-gilead. In [1 Samuel 11:1-4](/1_samuel/11-1 "1 Samuel 11:1-4 - Nahash's Siege of Jabesh-Gilead"), Nahash's brutal ultimatum is presented, and the people's despair is evident. The seven-day reprieve requested by Jabesh-gilead (implied in [1 Samuel 11:3](/1_samuel/11-3 "1 Samuel 11:3 - Jabesh-Gilead's Request for a Reprieve")) sets the stage for Saul's dramatic intervention. Saul, filled with the Spirit of God ([1 Samuel 11:6](/1_samuel/11-6 "1 Samuel 11:6 - The Spirit of God Comes Upon Saul")), rallies Israel with a powerful, symbolic act ([1 Samuel 11:7](/1_samuel/11-7 "1 Samuel 11:7 - Saul's Call to Arms")). Messengers are then sent back to Jabesh-gilead with Saul's promise of deliverance "tomorrow" ([1 Samuel 11:9](/1_samuel/11-9 "1 Samuel 11:9 - Saul's Promise of Deliverance")). Thus, 1 Samuel 11:10 is the men of Jabesh-gilead's deceptive reply to Nahash, a direct consequence of Saul's promise, and it sets up the climactic battle described in [1 Samuel 11:11](/1_samuel/11-11 "1 Samuel 11:11 - Saul's Victory"). This strategic deception highlights the tension between apparent weakness and impending strength, a recurring motif in biblical narratives of divine deliverance.
* **Historical & Cultural Context:** The Ammonites were a persistent enemy of Israel, often raiding and oppressing them, as seen in the period of the Judges ([Judges 10:7-9](/judges/10-7 "Judges 10:7-9 - Ammonite Oppression")). Nahash's demand to gouge out the right eyes of the men of Jabesh-gilead was a particularly cruel and humiliating act, intended not only to disable them for warfare (making it impossible to hold a shield and wield a sword effectively) but also to serve as a public spectacle and a deterrent to other Israelite cities. Such mutilation was a common tactic in ancient Near Eastern warfare, designed to break the spirit of the enemy and enforce absolute submission. Jabesh-gilead, located east of the Jordan River, had historical ties to the tribe of Benjamin ([Judges 21:8-14](/judges/21-8 "Judges 21:8-14 - The Survival of Benjamin")), Saul's own tribe, which likely motivated Saul's swift and personal response. The "tomorrow" declaration was a culturally understood signal of surrender, a common diplomatic maneuver in siege warfare, but here it is subverted for a strategic advantage, playing on Nahash's expectation of an easy victory.
* **Key Themes:** This verse powerfully contributes to several key themes within [1 Samuel](/1_samuel/1 "The Book of 1 Samuel") and the broader biblical narrative. Firstly, it underscores the theme of **Divine Deliverance through Human Agency**. God empowers Saul, but it is through the strategic wisdom of the men of Jabesh-gilead and Saul's decisive leadership that deliverance is achieved, demonstrating God's use of human means. Secondly, the verse highlights **Strategic Wisdom in Adversity**. The men of Jabesh-gilead, facing an unthinkable ultimatum, employ cunning and patience rather than immediate despair or futile resistance. Their feigned surrender is a testament to the wisdom that can be found even in desperate circumstances, trusting in a promised, albeit unseen, rescue. Thirdly, it emphasizes **Saul's Inaugural Leadership and Divine Anointing**. This event is Saul's first major test as king, and his successful rallying of Israel and subsequent victory confirm his anointing and establish his authority, fulfilling the expectation of a deliverer king ([1 Samuel 9:16](/1_samuel/9-16 "1 Samuel 9:16 - God's Promise of a King")). Finally, the narrative showcases the theme of **Hope in Despair**, as the people of Jabesh-gilead cling to the promise of help, even when their outward actions suggest resignation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tomorrow (Hebrew, _machar'_):** This simple word carries immense strategic weight in this context. It signifies a specific, imminent future, yet its meaning for Nahash (the day of surrender) is entirely different from its meaning for the men of Jabesh-gilead (the day of deliverance). It creates a temporal gap that Nahash misinterprets as an opportunity for an easy victory, while it is, in fact, the precise window for Saul's intervention.
* **All that seemeth good unto you (Hebrew, כְּכָל־הַטּוֹב בְּעֵינֵיכֶם, _k'khol-ha-tov b'eyneychem'_):** This phrase is a conventional ancient Near Eastern expression of complete and unconditional submission to a conqueror's will. It literally means "according to all the good in your eyes." While it typically denotes genuine capitulation and acceptance of the victor's terms, here it is used with profound irony and deception. The men of Jabesh-gilead are not truly submitting to Nahash's "good"; rather, they are using this culturally understood formula to lull him into a false sense of security, knowing that their true "good" (deliverance by Saul) is imminent.

#### Verse Breakdown
* **"Therefore the men of Jabesh said,"**: This clause establishes the speaker and their immediate context: a response to Nahash's cruel ultimatum and Saul's promise of rescue. Their declaration is not born of despair but of a calculated strategy.
* **"To morrow we will come out unto you,"**: This is the core of their deceptive maneuver. It sets a specific deadline for their supposed surrender, which Nahash would interpret as the final act of their capitulation. However, for the men of Jabesh-gilead, "tomorrow" is the promised day of salvation, the moment Saul's army will strike.
* **"and ye shall do with us all that seemeth good unto you."**: This phrase, as analyzed above, is the formal expression of complete submission. Its use here is a masterstroke of dramatic irony, as the men of Jabesh-gilead know that what "seems good" to Nahash (mutilation and conquest) will not come to pass, but rather what "seems good" to God (deliverance through Saul) will prevail. They are verbally agreeing to terms they have no intention of fulfilling, leveraging Nahash's pride and overconfidence against him.

#### Literary Devices
The primary literary device at play in this verse is **Dramatic Irony**. The audience (and the men of Jabesh-gilead) are fully aware of Saul's impending arrival and the true meaning of "tomorrow," while Nahash remains oblivious, believing he has secured an easy victory. This creates tension and anticipation, as the reader waits for the inevitable clash between Nahash's false sense of security and Saul's surprise attack. The phrase "all that seemeth good unto you" further amplifies this irony, as it is uttered as a sign of submission but is, in reality, a declaration of strategic defiance. Additionally, there is an element of **Foreshadowing**, as this seemingly submissive declaration implicitly points to the decisive victory that Saul will achieve on the very "tomorrow" they speak of, establishing his kingship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The strategic deception employed by the men of Jabesh-gilead, while seemingly pragmatic, points to a deeper theological truth: God often works through unexpected means and empowers His people with wisdom to navigate seemingly impossible situations. Their "surrender" was an act of faith, trusting in Saul's promise which was, ultimately, God's provision. This echoes themes of divine timing and the sovereign hand of God orchestrating events for the deliverance of His people, even when circumstances appear bleak. It reminds us that appearances can be deceiving, and God's ultimate "good" for His people often unfolds in ways that initially seem counterintuitive or challenging, requiring patience and trust in His promised intervention.

* [Proverbs 21:30](/proverbs/21-30 "Proverbs 21:30 - No Wisdom Against the Lord")
* [Psalm 37:5](/psalm/37-5 "Psalm 37:5 - Commit Your Way to the Lord")
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God Works for Good")

### REFLECTION AND APPLICATION
The narrative of Jabesh-gilead and Saul's deliverance offers profound lessons for contemporary believers. We often face situations that feel overwhelming, where the demands of the world or the pressures of life seem to corner us into impossible choices, much like Nahash's cruel ultimatum. In such moments, this verse encourages us not to despair or rush into futile resistance, but to seek strategic wisdom and trust in God's perfect timing. The men of Jabesh-gilead's "tomorrow" was a calculated risk, an act of faith in a promise yet unseen. For us, this means holding fast to God's promises in Scripture, even when our circumstances dictate otherwise. It teaches us that sometimes, waiting patiently, acting shrewdly, and relying on divine intervention, rather than our own strength, is the truest path to deliverance. Our "surrender" to God's will, even when it feels like a concession, can be the very posture through which He orchestrates our greatest victories, turning apparent defeat into triumph.

#### Questions for Reflection
* **When have you faced a seemingly impossible situation where you felt forced to "surrender" to difficult circumstances?**
* **How can the strategic wisdom of the men of Jabesh-gilead inform your approach to current challenges, encouraging patience and trust in God's timing?**
* **In what ways might "feigning surrender" (i.e., outwardly trusting God even when things look bleak) actually be an act of profound faith that sets the stage for divine intervention?**

### FAQ

**Was it morally acceptable for the men of Jabesh-gilead to lie to Nahash?**

Answer: The question of the morality of deception in warfare or extreme circumstances is complex within biblical ethics. While the Bible generally condemns lying ([Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are an Abomination")), there are instances where deception is employed by biblical figures (e.g., Rahab in [Joshua 2:1-7](/joshua/2-1 "Joshua 2:1-7 - Rahab Hides the Spies"), the midwives in [Exodus 1:15-21](/exodus/1-15 "Exodus 1:15-21 - The Hebrew Midwives Defy Pharaoh")) and is presented as contributing to God's redemptive purposes. In this context, the men of Jabesh-gilead were under an existential threat, facing a cruel and unjust demand. Their deception was a strategic act of self-preservation and resistance against a hostile aggressor, aimed at facilitating a divinely promised deliverance. The narrative does not condemn their action but rather portrays it as a clever and necessary tactic that enabled Saul's successful intervention and the salvation of their city. This highlights that in extreme cases of warfare and defense against evil, conventional ethical rules can sometimes be nuanced by the larger context of justice and survival.

### CHRIST-CENTERED FULFILLMENT
The strategic "surrender" of the men of Jabesh-gilead, which paved the way for Saul's triumphant deliverance, powerfully foreshadows the ultimate, paradoxical victory achieved through Christ's apparent weakness and surrender on the cross. Just as the men of Jabesh-gilead declared, "ye shall do with us all that seemeth good unto you," Jesus, the true King of Israel, willingly submitted to the will of His Father and the evil intentions of men, allowing Himself to be crucified ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility")). His death, which appeared to be the ultimate defeat and an act of absolute submission to the powers of darkness, was in fact the divinely orchestrated "tomorrow" of ultimate deliverance. Through this seeming surrender, Christ disarmed the principalities and powers ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")), conquered sin and death, and secured eternal salvation for all who believe. His cry, "It is finished" ([John 19:30](/john/19-30 "John 19:30 - Jesus' Final Words")), was not a cry of defeat but a declaration of victory, much like the deceptive words of Jabesh-gilead were a prelude to triumph. Thus, 1 Samuel 11:10 points to the profound truth that God's greatest victories are often achieved through what appears to be weakness, submission, or even death, culminating in the resurrection of Christ and the establishment of His eternal kingdom ([1 Corinthians 15:54-57](/1_corinthians/15-54 "1 Corinthians 15:54-57 - Victory Over Death")).

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 11:2

And Nahash the Ammonite answered them, On this [condition] will I make [a covenant] with you, that I may thrust out all your right eyes, and lay it [for] a reproach upon all Israel.

1 Samuel 11:3

And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if [there be] no man to save us, we will come out to thee.