TRV
Translation
King James 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.
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.
World English Bible Messianic
Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you shall do with us all that seems good to you.”
Geneva Bible (1599)
Therefore the men of Iabesh sayde, To morowe we will come out vnto you, and yee shall doe with vs all that pleaseth you.
Young's Literal Translation
and the men of Jabesh say to the Ammonites , `To-morrow we come out unto you, and ye have done to us according to all that is good in your eyes.'
See also
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In the KJVVerse 7,456 of 31,102
Study This Verse
Commentary on 1 Samuel 11 verses 5–11
5 ¶ And, behold, Saul came after the herd out of the field; and Saul said, What aileth the people that they weep? And they told him the tidings of the men of Jabesh.
6 And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.
7 And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent.
8 And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand.
9 And they said unto the messengers that came, Thus shall ye say unto the men of Jabeshgilead, To morrow, by that time the sun be hot, ye shall have help. And the messengers came and shewed it to the men of Jabesh; and they were glad.
10 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.
11 And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together.
What is here related turns very much to the honour of Saul, and shows the happy fruits of that other spirit with which he was endued. Observe here,
I. His humility. Though he was anointed king, and accepted by his people, yet he did not think it below him to know the state of his own flocks, but went himself to see them, and came in the evening, with his servants, after the herd out of the field, Sa1 11:5. This was an evidence that he was not puffed up with his advancement, as those are most apt to be that are raised from a mean estate. Providence had not yet found him business as a king; he left all to Samuel; and therefore, rather than be idle, he would, for the present, apply himself to his country business again. Though the sons of Belial would, perhaps, despise him the more for it, such as were virtuous and wise, and loved business themselves, would think never the worse of him. He had no revenues settled upon him for the support of his dignity, and he was desirous not to be burdensome to the people, for which reason, like Paul, he worked with his hands; for, if he neglect his domestic affairs, how must he maintain himself and his family? Solomon gives it as a reason why men should look well to their herds because the crown doth not endure to every generation, Pro 27:23, Pro 27:24. Saul's did not; he must therefore provide something surer.
II. His concern for his neighbours. When he perceived them in tears, he asked, "What ails the people that they weep? Let me know, that, if it be a grievance which can be redressed, I may help them, and that, if not, I may weep with them." Good magistrates are in pain if their subjects are in tears.
III. His zeal for the safety and honour of Israel. When he heard of the insolence of the Ammonites, and the distress of a city, a mother in Israel, the Spirit of God came upon him, and put great thoughts into his mind, and his anger was kindled greatly, Sa1 11:6. He was angry at the insolence of the Ammonites, angry at the mean and sneaking spirit of the men of Jabesh-Gilead, angry that they had not sent him notice sooner of the Ammonites' descent and the extremity they were likely to be reduced to. He was angry to see his neighbours weeping, when it was fitter for them to be preparing for war. It was a brave and generous fire that was now kindled in the breast of Saul, and such as became his high station.
IV. The authority and power he exerted upon this important occasion. He soon let Israel know that, though he had retired to his privacy, he had a care for the public, and knew how to command men into the field, as well as how to drive cattle out of the field, Sa1 11:5, Sa1 11:7. He sent a summons to all the coasts of Israel, to show the extent of his power beyond his own tribe, even to all the tribes, and ordered all the military men forthwith to appear in arms at a general rendezvous in Bezek. Observe, 1. His modesty, in joining Samuel in commission with himself. He would not execute the office of a king without a due regard to that of a prophet. 2. His mildness in the penalty threatened against those that should disobey his orders. He hews a yoke of oxen in pieces, and sends the pieces to the several cities of Israel, threatening, with respect to him who should decline the public service, not, "Thus shall it be done to him," but, "Thus shall it be done to his oxen." God had threatened it as a great judgment (Deu 28:31), Thy ox shall be slain before thy eyes, and thou shalt not eat thereof. It was necessary that the command should be enforced with some penalty, but this was not nearly so severe as that which was affixed to a similar order by the whole congregation, Jdg 21:5. Saul wished to show that his government was more gentle than that which they had been under. The effect of this summons was that the militia, or trained bands, of the nation, came out as one man, and the reason given is, because the fear of the Lord fell upon them. Saul did not affect to make them fear him, but they were influenced to observe his orders by the fear of God and a regard to him who had made Saul their king and them members one of another. Note, Religion and the fear of God will make men good subjects, good soldiers, and good friends to the public interests of the country. Those that fear God will make conscience of their duty to all men, particularly to their rulers.
V. His prudent proceedings in this great affair, Sa1 11:8. He numbered those that came in to him, that he might know his own strength, and how to distribute his forces in the best manner their numbers would allow. It is the honour of princes to know the number of their men, but it is the honour of the King of kings that there is not any number of his armies, Job 25:3. In this muster, it seems, Judah, though numbered by itself, made no great figure; for, as it was one tribe of twelve, so it was but an eleventh part of the whole number, 30,330, though the rendezvous was at Bezek, in that tribe. They wanted the numbers, or the courage, or the zeal for which that tribe used to be famous; so low was it, just before the sceptre was brought into it in David.
VI. His faith and confidence, and (grounded thereon) his courage and resolution, in this enterprise. It should seem that those very messengers who brought the tidings from Jabesh-Gilead Saul sent into the country to raise the militia, who would be sure to be faithful and careful in their own business, and them he now sends back to their distressed countrymen, with this assurance (in which, it is probable, Samuel encouraged him): "Tomorrow, by such an hour, before the enemy can pretend that the seven days have expired, you shall have deliverance, Sa1 11:9. Be you ready to do your part, and we will not fail to do ours. Do you sally out upon the besiegers, while we surround them." Saul knew he had a just cause, a clear call, and God on his side, and therefore doubted not of success. This was good news to the besieged Gileadites, whose right eyes had wept themselves dry for their calamities, and now began to fail with looking for relief and to ache in expectation of the doom of the ensuing day, when they must look their last; the greater the exigence the more welcome the deliverance. When they heard it they were glad, relying on the assurances that were sent to them. And they sent into the enemies' camp (Sa1 11:10) to tell them that next day they would be ready to meet them, which the enemies understood as an intimation that they despaired of relief, and so were made the more secure by it. If they took not care, by sending out scouts, to rectify their own mistake, they must thank themselves if they were surprised: the besieged were under no obligation to give them notice of the help they were assured of.
VII. His industry and close application to this business. If he had been bred up to war from his youth, and had led regiments as often as he had followed droves, he could not have gone about an affair of this nature more dexterously nor more diligently. When the Spirit of the Lord comes upon men it will make them expert even without experience. A vast army (especially in comparison with the present usage) Saul had now at his foot, and a long march before him, nearly sixty miles, and over Jordan too. No cavalry in his army, but all infantry, which he divides into three battalions, Sa1 11:11. And observe, 1. With what incredible swiftness he flew to the enemy. In a day and a night he came to the place of action, where his own fate, and that of Israel, must be determined. He had passed his word, and would not break it; nay, he was better than his word, for he promised help next day, by that time the sun was hot (Sa1 11:9), but brought it before day, in the morning-watch, Sa1 11:11. Whom God helps he helps right early, Psa 46:5. 2. With what incredible bravery he flew upon the enemy. Betimes in the morning, when they lay dreaming of the triumphs they expected that day over the miserable inhabitants of Jabesh-Gilead, before they were aware he was in the midst of their host; and his men, being marched against them in three columns, surrounded them on every side, so that they could have neither heart nor time to make head against them.
Lastly, To complete his honour, God crowned all these virtues with success. Jabesh-Gilead was rescued, and the Ammonites were totally routed; he had now the day before him to complete his victory in, and so complete a victory it was that those who remained, after a great slaughter, were scattered so that two of them were not left together to encourage or help one another, Sa1 11:11. We may suppose that Saul was the more vigorous in this matter, 1. Because there was some alliance between the tribe of Benjamin and the city of Jabesh-Gilead. That city had declined joining with the rest of the Israelites to destroy Gibeah, which was then punished as their crime, but perhaps was now remembered as their kindness, when Saul of Gibeah came with so much readiness and resolution to relieve Jabesh-Gilead. Yet that was not all; two-thirds of the Benjamites that then remained were provided with wives from that city (Jdg 21:14), so that most of the mothers of Benjamin were daughters of Jabesh-Gilead, for which city Saul, being a Benjamite, had therefore a particular kindness; and we find they returned his kindness, Sa1 31:11, Sa1 31:12. 2. Because it was the Ammonites' invasion that induced the people to desire a king (so Samuel says, Sa1 12:12), so that if he had not done his part, in this expedition, he would have disappointed their expectations, and for ever forfeited their respect.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–11. Public domain.
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Commentary on Samuel
And you shall do to us everything that pleases you. They said, being glad this night, although a conflict was approaching, those who knew most certainly that the morning of faith was approaching, would soon be pleasing to the enemies, not adverse to the punishments of truth by the syllogisms, but seeking only the comforts of fleeing and returning to their own darkness.
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 Samuel 11:10 captures the strategic and deceptive response of the men of Jabesh-gilead to Nahash, the Ammonite king, who had laid siege to their city and issued a brutal ultimatum: the gouging out of their right eyes as a condition for a peace treaty. Having received a promise of imminent deliverance from Saul, Israel's newly anointed king, the men of Jabesh-gilead feigned complete and unconditional submission. Their declaration, "Tomorrow we will come out unto you, and ye shall do with us all that seemeth good unto you," was a masterful ruse designed to lull Nahash into a false sense of security, buying crucial time for Saul's army to arrive and execute a devastating surprise attack, thereby transforming apparent capitulation into a prelude to a miraculous and decisive victory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in this verse is Dramatic Irony. The audience, along with the men of Jabesh-gilead, are privy to the knowledge of Saul's impending arrival and the true meaning of "tomorrow," while Nahash remains entirely oblivious, believing he has secured an effortless victory. This creates significant tension and anticipation, as the reader awaits the inevitable clash between Nahash's false sense of security and Saul's devastating 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 a strong 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, thereby establishing his kingship and validating his divine anointing.
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 not an act of despair, but an act of profound 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 unwavering trust in His promised intervention.
REFLECTION AND APPLICATION
The narrative of Jabesh-gilead and Saul's deliverance offers profound and enduring lessons for contemporary believers. We frequently encounter situations that feel overwhelming, where the demands of the world, personal trials, 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 succumb to despair or rush into futile, self-reliant resistance, but rather to seek strategic wisdom and trust implicitly 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 and a deliverer not yet physically present. For us, this means holding fast to God's promises in Scripture, even when our immediate circumstances dictate otherwise. It teaches us that sometimes, waiting patiently, acting shrewdly with divine wisdom, and relying on God's sovereign intervention, rather than our own limited strength or immediate impulses, is the truest and most effective path to deliverance. Our "surrender" to God's will, even when it feels like a concession or a moment of weakness, can paradoxically be the very posture through which He orchestrates our greatest victories, turning apparent defeat into glorious triumph.
Questions for Reflection
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 and falsehood (Proverbs 12:22), there are instances where deception is employed by biblical figures (e.g., Rahab in Joshua 2:1-7, the Hebrew midwives in Exodus 1:15-21) and is presented within the narrative as contributing to God's redemptive purposes or the protection of His people. In this specific context, the men of Jabesh-gilead were under an existential threat, facing a cruel and unjust demand for mutilation. 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 overt evil, conventional ethical rules can sometimes be nuanced by the larger context of justice, survival, and God's overarching plan.
CHRIST-CENTERED FULFILLMENT
The strategic "surrender" of the men of Jabesh-gilead, which ingeniously paved the way for Saul's triumphant deliverance, powerfully foreshadows the ultimate, paradoxical victory achieved through Christ's apparent weakness and willing 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 and the Son of God, willingly submitted to the will of His Father and the evil intentions of sinful humanity, allowing Himself to be crucified (Philippians 2:8). His death, which appeared to be the ultimate defeat and an act of absolute submission to the powers of darkness and sin, was in fact the divinely orchestrated "tomorrow" of ultimate deliverance for all humanity. Through this seeming surrender, Christ disarmed the principalities and powers of evil (Colossians 2:15), conquered sin and death, and secured eternal salvation for all who believe. His cry, "It is finished" (John 19:30), was not a cry of defeat but a triumphant declaration of the completion of His redemptive work, much like the deceptive words of Jabesh-gilead were a prelude to their unexpected 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).