TRV
Translation
King James Version
And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul;
KJV (with Strong's)
And when the inhabitants H3427 of Jabeshgilead H3003 H1568 heard H8085 of that which the Philistines H6430 had done H6213 to Saul H7586;
Complete Jewish Bible
When the people living in Yavesh-Gil'ad heard what the P'lishtim had done to Sha'ul,
Berean Standard Bible
When the people of Jabesh-gilead heard what the Philistines had done to Saul,
American Standard Version
And when the inhabitants of Jabesh-gilead heard concerning him that which the Philistines had done to Saul,
World English Bible Messianic
When the inhabitants of Jabesh Gilead heard concerning him that which the Philistines had done to Saul,
Geneva Bible (1599)
When the inhabitants of Iabesh Gilead heard, what the Philistims had done to Saul,
Young's Literal Translation
And they hear regarding it--the inhabitants of Jabesh-Gilead--that which the Philistines have done to Saul,
Study This Verse
Commentary on 1 Samuel 31 verses 8–13
8 ¶ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa.
9 And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people.
10 And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan.
11 And when the inhabitants of Jabeshgilead heard of that which the Philistines had done to Saul;
12 All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there.
13 And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.
The scripture makes no mention of the souls of Saul and his sons, what became of them after they were dead (secret things belong not to us), but of their bodies only.
I. How they were basely abused by the Philistines. The day after the battle, when they had recovered their fatigue, they came to strip the slain, and, among the rest, found the bodies of Saul and his three sons, Sa1 31:8. Saul's armour-bearer perhaps intended to honour his master by following the example of his self-murder, and to show thereby how well he loved him; but, if he had consulted his reason more than his passions, he would have spared that foolish compliment, not only in justice to his own life, but in kindness to his master, to whom, by the opportunity of survivorship, he might have done all the service that could be done him by any man after he was dead; for he might, in the night, have conveyed away his body, and those of his sons, and buried them decently. But such false and foolish notions these vain men have (though they would be wise) of giving and receiving honour. Nay, it should seem, Saul might have saved himself the fatal thrust and have made his escape: for the pursuers (in fear of whom he slew himself) came not to the place where he was till the next day. But whom God will destroy he infatuates and utterly consumes with his terrors. See Job 18:5, etc. Finding Saul's body (which now that it lay extended on the bloody turf was distinguishable from the rest by its length, as it was, while erect, by its height, when he proudly overlooked the surrounding crowd), they will, in that, triumph over Israel's crown, and meanly gratify a barbarous and brutish revenge by insulting the deserted corpse, which, when alive, they had stood in awe of. 1. They cut off his head. Had they designed in this to revenge the cutting off of Goliath's head they would rather have cut off the head of David, who did that execution, when he was in their country. They intended it, in general, for a reproach to Israel, who promised themselves that a crowned and an anointed head would save them from the Philistines, and a particular reproach to Saul, who was taller by the head than other men (which perhaps he was wont to boast of), but was now shorter by the head. 2. They stripped him of his armour (Sa1 31:9), and sent that to be set up as a trophy of their victory, in the house of Ashtaroth their goddess (Sa1 31:10); and we are told, Ch1 10:10 (though it is omitted here), that they fastened his head in the temple of Dagon. Thus did they ascribe the honour of their victory, not as they ought to have done to the real justice of the true God, but to the imaginary power of their false gods, and by this respect paid to pretended deities shame those who give not the praise of their achievements to the living God. Ashtaroth, the idol that Israel had many a time gone a whoring after, now triumphs over them. 3. They sent expresses throughout their country, and ordered public notice to be given in the houses of their gods of the victory they had obtained (Sa1 31:9), that public rejoicings might be made and thanks given to their gods. This David regretted sorely, Sa2 1:20. Tell it not in Gath. 4. They fastened his body and the bodies of his sons (as appears, Sa1 31:12) to the wall of Bethshan, a city that lay not far from Gilboa and very near to the river Jordan. Hither the dead bodies were dragged and here hung up in chains, to be devoured by the birds of prey. Saul slew himself to avoid being abused by the Philistines, and never was royal corpse so abused as his was, perhaps the more if they understood that he slew himself for that reason. He that thinks to save his honour by sin will certainly lose it. See to what a height of insolence the Philistines had arrived just before David was raised up, who perfectly subdued them. Now that they had slain Saul and his sons they thought the land of Israel was their own for ever, but they soon found themselves deceived. When God has accomplished his whole work by them he will accomplish it upon them. See Isa 10:6, Isa 10:7.
II. How they were bravely rescued by the men of Jabesh-Gilead. Little more than the river Jordan lay between Beth-shan and Jabesh-Gilead, and Jordan was in that place passable by its fords; a bold adventure was therefore made by the valiant men of that city, who in the night passed the river, took down the dead bodies, and gave them decent burial, Sa1 31:11, Sa1 31:13. This they did, 1. Out of a common concern for the honour of Israel, or the land of Israel, which ought not to be defiled by the exposing of any dead bodies, and especially of the crown of Israel, which was thus profaned by the uncircumcised. 2. Out of a particular sense of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites when he first came to the throne, Sa1 11:1-15. It is an evidence of a generous spirit and an encouragement to beneficence when the remembrance of kindnesses is thus retained, and they are thus returned in an extremity. The men of Jabesh-Gilead would have done Saul better service if they had sent their valiant men to him sooner, to strengthen him against the Philistines. But his day had come to fall, and now this is all the service they can do him, in honour to his memory. We find not that any general mourning was made for the death of Saul, as was for the death of Samuel (Sa1 25:1), only those Gileadites of Jabesh did him honour at his death; for, (1.) They made a burning for the bodies, to perfume them. So some understand the burning of them. They burnt spices over them, Sa1 11:12. And that it was usual thus to do honour to their deceased friends, at least their princes, appears by the account of Asa's funeral (Ch2 16:14), that they made a very great burning for him. Or (as some think) they burnt the flesh, because it began to putrefy. (2.) They buried the bodies, when, by burning over them, they had sweetened them (or, if they burnt them, they buried the bones and ashes), under a tree, which served for a grave-stone and monument. And, (3.) They fasted seven days, that is, each day of the seven they fasted till the evening; thus they lamented the death of Saul and the present distracted state of Israel, and perhaps joined prayers with their fasting for the re-establishment of their shattered state. Though, when the wicked perish there is shouting (that is, it is to be hoped a better state of things will ensue, which will be matter of joy), yet humanity obliges us to show a decent respect to dead bodies, especially those of princes.
This book began with the birth of Samuel, but now it ends with the burial of Saul, the comparing of which two together will teach us to prefer the honour that comes from God before any of the honours which this world pretends to have the disposal of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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BedeAD 735
Commentary on Samuel
When the inhabitants of Jabesh-gilead heard this, etc. Jabesh, which is interpreted as "dried up," designates the Church, which from all the flow of carnal desire, from every pollution of flesh and spirit, the fervor of justice of the Sun, that is, the aspiration of divine love, tempers. Whence, rightly is such situated on a mountain. And itself is called Gilead, that is, a heap of testimony, to signify the most subtle life of the saints, so that it cannot be turned aside to error, being established by fitting testimonies of Scriptures. Moreover, it is the city which, at the beginning of his reign, Saul, when he still served the Lord with humble piety, liberated from the siege of enemies. So, when the inhabitants of Jabesh-gilead heard whatever the Philistines had done to Saul, all the strongest men rose up.
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 31:11 serves as a crucial turning point following the catastrophic defeat of Israel on Mount Gilboa, where King Saul and his three sons met their demise. This verse specifically details the vital intelligence received by the inhabitants of Jabesh-Gilead concerning the Philistines' gruesome desecration of Saul's body. This grim news acts as the immediate catalyst for their extraordinary and courageous demonstration of loyalty, setting the stage for one of the most poignant and honorable acts of gratitude and faithfulness recorded in the Old Testament narrative.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to achieve its profound impact and advance the narrative. Foreshadowing is prominently featured, as the news reaching Jabesh-Gilead directly anticipates their subsequent heroic and loyal actions in retrieving the bodies of Saul and his sons. This immediate cause-and-effect relationship builds narrative tension and powerfully highlights the significance of their courageous response. There is also a strong element of contrast at play; while the rest of Israel, including Saul's own army, appears to have abandoned him in defeat and humiliation, this distant community, bound by an ancient act of deliverance, rises to the occasion with remarkable faithfulness. This contrast underscores their unique devotion. Furthermore, a subtle irony can be perceived: Saul, who was ultimately rejected by God and whose reign ended in tragedy and widespread abandonment, finds his final act of dignity and respect from a community he had once saved, rather than from those closer to his court or tribe. This highlights the enduring power of past kindness and the unexpected sources of loyalty.
THEOLOGICAL AND THEMATIC CONNECTIONS
The unwavering loyalty of the inhabitants of Jabesh-Gilead to King Saul, even in his ignominious death, provides a powerful theological lesson on the enduring nature of gratitude and faithfulness. Their actions are a testament to the principle that kindness shown and covenants made should be remembered and honored, regardless of changing circumstances or the fallen status of the recipient. This narrative serves as a poignant reminder that true loyalty is not transactional but deeply rooted in a profound appreciation for past benevolence. It also underscores the biblical emphasis on honoring the dead and the sanctity of the human body, even in death, reflecting God's own regard for humanity. Their courage in risking their lives to restore dignity to their fallen king speaks to a higher moral and spiritual commitment, echoing themes of self-sacrifice and devotion found throughout Scripture.
REFLECTION AND APPLICATION
The story of Jabesh-Gilead's response to Saul's death is a profound narrative of loyalty, gratitude, and courage that transcends its historical context to speak powerfully to believers today. It challenges us to deeply consider our own responses when those who have served us, or even those we are called to honor, face public humiliation, failure, or abandonment. Do we, like many others, retreat in despair or disinterest, or do we, like the men of Jabesh-Gilead, remember past kindnesses and act with integrity and bravery, even when it is costly, unpopular, or personally inconvenient? This account reminds us that true faithfulness is not merely demonstrated in fair weather, but profoundly revealed in the midst of the storm; not when it is convenient, but when it requires significant sacrifice. It calls us to cultivate a spirit of enduring gratitude, to honor those who have contributed to our well-being, and to act with courage in upholding dignity and respect, even for those who are flawed, fallen, or no longer in a position of power.
Questions for Reflection
FAQ
Why were the inhabitants of Jabesh-Gilead the ones to act, and not other Israelites?
Answer: The inhabitants of Jabesh-Gilead had a unique and profound historical debt to King Saul. Early in his reign, when the Ammonites threatened to put out the right eyes of all the men of Jabesh-Gilead, Saul, empowered by the Spirit of God, rallied Israel and delivered them decisively, as recorded in 1 Samuel 11:1-11. This foundational act of deliverance created an enduring bond of loyalty and gratitude that transcended the political and military failures of Saul's later reign. While other Israelites may have been demoralized by Saul's defeat or had grown disillusioned with his kingship, the people of Jabesh-Gilead remembered his pivotal act of saving them. Their response was a direct fulfillment of this covenantal loyalty, demonstrating that true gratitude endures beyond circumstances, even the death and public humiliation of their benefactor.
What was the significance of the Philistines' actions towards Saul's body, and why was Jabesh-Gilead's response so important?
Answer: In ancient Near Eastern cultures, the proper burial of the dead was of immense importance, signifying dignity, honor, and respect for the deceased and their family. The Philistines' actions—beheading, stripping Saul's body, and hanging it along with his sons' bodies on the wall of Beth-shan, as described in 1 Samuel 31:8-10—were deliberate and extreme acts of desecration. This was intended to be the ultimate humiliation, a public display of triumph, and a profound insult, denying Saul any semblance of dignity in death and demoralizing the entire Israelite nation. Jabesh-Gilead's response was crucial because it directly countered this desecration. By risking their lives to retrieve the bodies and give them a proper burial, they restored honor to Saul's memory and demonstrated a profound respect for human dignity, even for a fallen and flawed king. This act of faithfulness and courage was so significant that David later commended them for their devotion in 2 Samuel 2:4-7.
CHRIST-CENTERED FULFILLMENT
The loyalty and courageous self-sacrifice of the men of Jabesh-Gilead, who risked their lives to restore dignity to a fallen and publicly shamed king, powerfully foreshadow the ultimate act of loyalty and self-sacrifice found in Jesus Christ. While Saul was a flawed earthly king whose reign ended in ignominy and abandonment, Jesus is the perfect, divine King who, out of boundless love and faithfulness to His Father's redemptive plan, willingly submitted to profound humiliation and death on a cross to restore dignity, life, and eternal glory to a fallen humanity. Just as Jabesh-Gilead remembered Saul's past deliverance and responded with unwavering devotion, so too does the New Testament call believers to remember Christ's ultimate act of deliverance—His atoning death and glorious resurrection—and respond with wholehearted loyalty and obedience. Christ's faithfulness to God's will, even unto the most shameful death on a cross, as highlighted in Philippians 2:8, far surpasses the courage of Jabesh-Gilead. He did not merely retrieve bodies from a wall; He conquered death itself, rising victorious from the grave and offering eternal life and true honor to all who believe in Him. His love is the "greater love" that lays down His life for His friends (John 15:13), ensuring that through Him, humanity's ultimate dignity, lost in the fall, is not only restored but elevated to an eternal glory in the presence of God.