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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 31:8–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And they fasted for seven days. Literally and rightly for the dead, so that they may reach rest, it is fasted for seven days, which after the six ages of this world, in which we labor in the flesh, the seventh is in that world the age of rest for the souls freed from the flesh, in which the blessed await that glorious time when they may deserve to rise. The figure of this rest and resurrection, and the seventh day in the law, and the seventh or fiftieth year, in which rest of works was given, typologically foretold. The Lord showed the same example of our hope and dispensation of faith, who was crucified on the sixth day of the week, rested on the seventh in the tomb with His body, and on the eighth which is the first day of the week, rose from the dead. But in part of the allegory, regarding the blindness of the Jews who thus far observe the Sabbath carnally, his faithful fellow citizens and kinsmen rightfully retain sorrow and continuous grief in their hearts, as if they are fasting for seven days; because while their brothers and kin are still established in error, they can in no way have full joy. But when they too have fully understood the mystery of the eighth day, that is, of the Lord's and their own resurrection, both together, aided by the grace of Christ, will rejoice in perpetual festivity.
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Summary
1 Samuel 31:13 brings a poignant close to the tragic narrative of King Saul's life and reign, detailing the courageous and deeply loyal actions of the men of Jabesh-Gilead. Following Israel's devastating defeat and the desecration of Saul's body by the Philistines, these valiant individuals undertook a perilous night mission to retrieve the bodies of Saul and his sons. Their selfless act ensured a proper burial under a tree in Jabesh, restoring a measure of dignity to the fallen king, and was followed by a seven-day fast, a customary and profound period of national mourning.
Context
Literary Context
This verse provides the somber conclusion to the immediate aftermath of Israel's catastrophic defeat by the Philistines on Mount Gilboa, vividly described in 1 Samuel 31:1-6. After Saul's desperate suicide and the deaths of his three sons, including the beloved Jonathan, the Philistines engaged in a gruesome act of public humiliation, displaying their bodies and Saul's head on the wall of Beth-shan (1 Samuel 31:9-10). The account of the men of Jabesh-Gilead's intervention immediately follows this abhorrent act, serving as a powerful counterpoint of loyalty and respect amidst national despair. Their extraordinary bravery stands in stark contrast to the general flight and abandonment by other Israelites, offering a final, noble act of devotion to their fallen king.
Historical & Cultural Context
In ancient Israel and the broader Near East, a proper burial was not merely a custom but a profound religious and cultural imperative. To leave a body unburied, exposed, or desecrated was considered a grave dishonor, a curse, and a denial of rest with one's ancestors. The Philistines' public display of Saul's body was thus intended as the ultimate act of humiliation and a stark declaration of their dominance over Israel. The men of Jabesh-Gilead's daring retrieval, undertaken under the cover of night to avoid detection by Philistine garrisons, testifies to their deep understanding of this cultural value and their willingness to risk their lives to restore dignity to their former deliverer. Their subsequent seven-day fast was a common and deeply significant period of intense mourning, reflecting profound sorrow and respect, a practice seen in other biblical contexts such as the mourning for Jacob (Genesis 50:10).
Key Themes
The events of 1 Samuel 31 and specifically verse 13 underscore several critical themes. Loyalty and Gratitude are paramount, as the actions of the men of Jabesh-Gilead are a direct repayment for Saul's heroic rescue of their city from the Ammonites early in his reign (1 Samuel 11:1-11). This demonstrates an enduring covenant of gratitude that transcended Saul's later failures and tragic end. Dignity in Death is another central theme, as the proper burial restored a measure of honor to Saul and his sons, preventing their ultimate humiliation and affirming the sanctity of human life even in its demise. Finally, Courage and Selflessness are vividly displayed by these men who risked their lives to perform this act of mercy, highlighting the profound impact of Saul's earlier deliverance and the deep bond it forged.
Exposition and Analysis
Key Word Analysis
This verb (H3947) signifies "to take" in a wide variety of applications. In this context, it emphasizes the deliberate and active effort of the men of Jabesh-Gilead to seize or retrieve the bodies. It implies a forceful or determined action, highlighting the risk and resolve involved in removing the bodies from the Philistine stronghold.
This noun (H6106) literally means "bone" (as strong), but by extension, it refers to the entire physical body or remains. Given the Philistine desecration and likely exposure, the bodies would have been in a state of decay or dismemberment. The use of "bones" powerfully conveys the raw, physical remnants, underscoring the dire state in which the men found them and the profound act of reverence involved in gathering what was left for burial.
This primitive root (H6912) means "to inter." It denotes the act of placing a deceased body into the ground or a tomb. In this verse, it highlights the essential act of providing a proper, dignified resting place for Saul and his sons, fulfilling a crucial cultural and religious imperative in ancient Israel and reversing the Philistine's act of dishonor.
This primitive root (H6684) means "to cover over (the mouth)," signifying abstinence from food. The act of fasting for seven days was a profound and customary expression of deep grief, sorrow, and lament in ancient Israel, indicating a period of intense mourning for the fallen king and his sons, acknowledging the national tragedy and seeking divine solace or understanding.
Verse Breakdown
"And they took their bones"
This clause describes the immediate, courageous, and perilous action of the men of Jabesh-Gilead. Having traveled through the night to Beth-shan, they retrieved the physical remains of Saul and his sons from the city wall where they had been publicly displayed. The term "bones" here likely refers to their entire physical bodies, which may have been dismembered or partially decomposed due to exposure and Philistine mutilation. This act was one of immense risk, demonstrating their unwavering loyalty and profound respect even in the face of danger.
"and buried [them] under a tree at Jabesh"
This details the location and manner of the burial. The men brought the bodies back to Jabesh-Gilead, their home city, and interred them under a prominent tree. The specific mention of "a tree" might suggest a known landmark or a place of significance, providing a simple yet dignified resting place away from the desecration of the Philistines. This act completed their mission of restoring honor to the fallen king and his sons.
"and fasted seven days"
This final clause describes the communal act of profound mourning that followed the burial. The seven-day fast was a culturally significant period of intense grief and sorrow in ancient Israel. It was a public and collective expression of lament for the death of their king and his sons, acknowledging the immense loss and national tragedy that had befallen Israel. This period of fasting underscored the depth of their respect and sorrow, mirroring other significant mourning periods in biblical tradition.
Literary Devices
The passage employs Symbolism and Irony. The act of burying Saul and his sons "under a tree" at Jabesh-Gilead is highly symbolic. The tree, often a symbol of life, stability, and growth, here becomes a resting place for the dead king, representing a poignant end to his tumultuous reign and the grounding of his memory in the place he once saved. Furthermore, there is a profound Irony in Saul's final resting place being secured by the very people he delivered at the beginning of his reign, rather than by his own family or the broader Israelite nation who had largely abandoned him. This highlights the enduring power of gratitude and loyalty in contrast to the fickle nature of popular support. The entire scene, marking the definitive end of Saul's era, also serves as a subtle Foreshadowing of the transition of power, as Saul's tragic demise paves the way for David's ultimate rise to kingship, ushering in a new era for Israel.
Theological and Thematic Connections
1 Samuel 31:13 powerfully illustrates the enduring themes of loyalty, gratitude, and the sanctity of human dignity, even in death. Despite Saul's tragic failures and God's rejection of his kingship, the men of Jabesh-Gilead's actions underscore the importance of honoring past kindnesses and the human need for respectful closure. Their courageous act stands as a testament to faithfulness that transcends political allegiance or personal shortcomings, reminding us that even in moments of national despair and divine judgment, acts of profound human compassion and unwavering commitment can shine through. This narrative also implicitly points to the severe consequences of disobedience, as Saul's life ends in defeat and disgrace, a stark contrast to the blessings promised for obedience to God's commands.
Reflection and Application
The profound loyalty and courage displayed by the men of Jabesh-Gilead in 1 Samuel 31:13 offer timeless lessons for contemporary believers. Their willingness to risk everything to honor a fallen king, who had once delivered them, speaks volumes about the enduring power of gratitude and the importance of remembering past kindnesses. In a world often characterized by fleeting allegiances and self-interest, this narrative challenges us to consider our own commitments—to God, to family, to community, and to those who have blessed us. It reminds us that true loyalty is not contingent on success or popularity, but on a deeper, abiding sense of honor and obligation. Furthermore, the emphasis on dignity in death, even for a disgraced king, underscores the inherent value of every human life, created in the image of God. We are called to extend compassion and respect, even to those who have fallen short, and to ensure that the memory of others is treated with reverence, reflecting God's own valuing of human life. This passage encourages us to be people who remember and act upon the kindnesses shown to us, even when it is costly or inconvenient.
Questions for Reflection
FAQ
Why was it so important for the men of Jabesh-Gilead to retrieve Saul's body?
In ancient Israelite culture, proper burial was a profound religious and social imperative. To leave a body unburied or desecrated was considered a grave dishonor, a curse, and a denial of rest with one's ancestors. The Philistines' public display of Saul's body on the wall of Beth-shan (1 Samuel 31:9-10) was intended as the ultimate act of humiliation and a declaration of their dominance. The men of Jabesh-Gilead, remembering Saul's heroic rescue of their city from the Ammonites early in his reign (1 Samuel 11:1-11), felt a deep sense of gratitude and loyalty. Their retrieval of the bodies was an act of profound respect, restoring dignity to their fallen deliverer and preventing his ultimate disgrace.
What is the significance of the "seven days" of fasting?
The "seven days" of fasting was a customary and deeply significant period of mourning in ancient Israel and the broader Near East. This duration indicated a profound and intense period of grief, sorrow, and lament. It was a public and collective expression of mourning for the deceased, acknowledging the immense loss and national tragedy that had befalle Israel with the death of King Saul and his sons. This practice is seen in other biblical contexts, such as the mourning for Jacob (Genesis 50:10), underscoring its cultural and spiritual importance as a time of deep reflection and communal sorrow.
Christ-Centered Fulfillment
The tragic end of King Saul, marked by defeat and desecration, stands in stark contrast to the glorious death and resurrection of Jesus Christ, yet it also subtly points to the ultimate King. Saul's failure as Israel's first king, culminating in his desperate suicide and the public dishonor of his body, highlights the limitations and brokenness of human leadership and the consequences of disobedience. In contrast, Jesus, the perfect King, willingly laid down His life, not in defeat, but as a triumphant sacrifice for the sins of the world (John 10:17-18). While Saul's body faced desecration and was recovered by human courage, Jesus' body, though crucified, was honorably laid in a tomb (Matthew 27:57-60), foreshadowing His ultimate victory over death and the grave. The loyalty shown by the men of Jabesh-Gilead, who risked their lives to honor their fallen king, finds its ultimate fulfillment in the unwavering devotion of Christ's followers, who are called to live and die for the one true King who conquered death itself (Philippians 1:21). Saul's burial under a tree marks the end of a flawed reign, but Christ's death on a tree (the cross) ushered in an eternal kingdom of righteousness and peace, providing true dignity and eternal life to all who believe and are united with Him in His death and resurrection (Colossians 2:14; Romans 6:5).