TRV
Translation
King James Version
And when the men of Israel that were on the other side of the valley, and they that were on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.
KJV (with Strong's)
And when the men H582 of Israel H3478 that were on the other side H5676 of the valley H6010, and they that were on the other side H5676 Jordan H3383, saw H7200 that the men H582 of Israel H3478 fled H5127, and that Saul H7586 and his sons H1121 were dead H4191, they forsook H5800 the cities H5892, and fled H5127; and the Philistines H6430 came H935 and dwelt H3427 in them.
Complete Jewish Bible
When the men of Isra'el who were on the other side of the valley and those who were on the far side of the Yarden saw that the men of Isra'el had fled and that Sha'ul and his sons were dead, they abandoned the cities and fled; then the P'lishtim came and lived in them.
Berean Standard Bible
When the Israelites along the valley and those on the other side of the Jordan saw that the army of Israel had fled and that Saul and his sons had died, they abandoned their cities and ran away. So the Philistines came and occupied their cities.
American Standard Version
And when the men of Israel that were on the other side of the valley, and they that were beyond the Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.
World English Bible Messianic
When the men of Israel who were on the other side of the valley, and those who were beyond the Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they abandoned the cities, and fled; and the Philistines came and lived in them.
Geneva Bible (1599)
And when the men of Israel that were on the other side of the valley, and they of the other side Iorden saw that the men of Israel were put to flight, and that Saul and his sonnes were dead, then they left the cities, and ran away: and the Philistims came and dwelt in them.
Young's Literal Translation
And they see--the men of Israel, who are beyond the valley, and who are beyond the Jordan--that the men of Israel have fled, and that Saul and his sons have died, and they forsake the cities and flee, and Philistines come in, and dwell in them.
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Commentary on 1 Samuel 31 verses 1–7
1 ¶ Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
2 And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, Saul's sons.
3 And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers.
4 Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it.
5 And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him.
6 So Saul died, and his three sons, and his armourbearer, and all his men, that same day together.
7 And when the men of Israel that were on the other side of the valley, and they that were on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.
The day of recompence has now come, in which Saul must account for the blood of the Amalekites which he had sinfully spared, and that of the priests which he had more sinfully spilt; that of David too, which he would have spilt, must come into the account. Now his day has come to fall, as David foresaw, when he should descend into battle and perish, Sa1 26:10. Come and see the righteous judgments of God.
I. He sees his soldiers fall about him, Sa1 31:1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset; they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain, probably those whom Saul had employed in pursuing David. Thus those who had followed him and served him in his sin went before him in his fall and shared with him in his plagues.
II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel and those about him. His three sons were next him, it is probable, and they were all three slain before his face, to his great grief (for they were the hopes of his family) and to his great terror, for they were now the guard of his person, and he could conclude no other than that his own turn would come next. His sons are named (Sa1 31:2), and it grieves us to find Jonathan among them: that wise, valiant, good man, who was as much David's friend as Saul was his enemy, yet falls with the rest. Duty to his father would not permit him to stay at home, or to retire when the armies engaged; and Providence so orders it that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold (Job 4:7), Who ever perished being innocent? For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For, though Jonathan himself would have cheerfully resigned all his title and interest to him (we have no reason to suspect any other), yet it is very probable that many of the people would have made use of his name for the support of the house of Saul, or at least would have come in but slowly to David. If Ishbosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people and had never forfeited their favour? Those that were so anxious to have a king like the nations would be zealous for the right line, especially if that threw the crown upon such a head as Jonathan's. This would have embarrassed David; and, if Jonathan could have prevailed to bring in all his interest to David, then it would have been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So that though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilitating his accession to the throne, it would be an advantage to him. 3. God would hereby show us that the difference between good and bad is to be made in the other world, not in this. All things come alike to all. We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that there is one event to the righteous and to the wicked.
III. He himself is sorely wounded by the Philistines and then slain by his own hand. The archers hit him (Sa1 31:3), so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To such an extremity was he now reduced that, 1. He was desirous to die by the hand of his own servant rather than by the hand of the Philistines, lest they should abuse him as they had abused Samson. Miserable man! He finds himself dying, and all his care is to keep his body out of the hands of the Philistines, instead of being solicitous to resign his soul into the hands of God who gave it, Ecc 12:7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the matter think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those are in a deplorable condition indeed who, being bitter in soul, long for death, but it cometh not (Job 3:20, Job 3:21), especially those who, despairing of the mercy of god, like Judas, leap into a hell before them, to escape a hell within them. 2. When he could not obtain that favour he became his own executioner, thinking hereby to avoid shame, but running upon a heinous sin, and with it entailing upon his own name a mark of perpetual infamy, as felo de se - a self-murderer. Jonathan, who received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, died on the bed of honour; but Saul died as a fool dieth, as a coward dieth - a proud fool, a sneaking coward; he died as a man that had neither the fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a prince or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armour-bearer would not run him through, and he did well to refuse it; for no man's servant ought to be a slave to his master's lusts or passions of any kind. The reason given is that he was sorely afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king his master, he could not conquer that so far as to do him any hurt; or perhaps he feared lest his trembling hand should give him but half a blow, and so put him to the greater misery.
IV. His armour-bearer who refused to kill him refused not to die with him, but fell likewise upon his sword, Sa1 31:5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness in murdering himself, he drew in his servant to be guilty of the same wickedness, and perished not alone in his iniquity. The Jews say that Saul's armour-bearer was Doeg, whom he preferred to that dignity for killing the priests, and, if so, justly does his violent dealing return on his own head. David had foretold concerning him that God would destroy him for ever, Psa 52:5.
V. The country was put into such confusion by the rout of Saul's army that the inhabitants of the neighbouring cities (on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel (Sa1 31:7), to such a sad pass had Saul by his wickedness brought his country, which might have remained in the hands of the uncircumcised if David had not been raised up to repair the breaches of it. See what a king he proved for whom they rejected God and Samuel. They had still done wickedly (it is to be feared) as well as he, and therefore were consumed both they and their king, as the prophet had foretold concerning them, Sa1 12:25. And to this reference is had long after. Hos 13:10, Hos 13:11, "Where are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a king in my anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldst expect no other."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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BedeAD 735
Commentary on Samuel
But the men of Israel saw, etc. Seeing, however, certain unlearned and ignorant of the true remedies of humility and the salutary washing of baptism, the learned in Judea, their own teachers, being defeated in the spiritual contest by the triumph of sin, and also the not small multitude of the common people, who had been close to their teaching, driven by the adversary from their ancient seat of constancy, they themselves, perturbed by the fall of their elders, lost all works of virtue and defenses of spiritual knowledge that they had; and the sins of the Gentiles came and all studies of virtue in the unbelieving Jews were corrupted by perverse inhabitation; unclean spirits came, and the hearts devoid of the constancy of faith were occupied; or certainly the Gentiles came and made the once best studies of the Jews their own by believing. For even in former times, they had themselves made the divine words, which they had already partly abandoned, be interpreted for them; and now they have received the faith of Christ cast away by them, along with the divine Scriptures, and they possess them as if by inhabitation. Indeed, that which was said, beyond the valley, and beyond Jordan, should be explained more clearly mystically, the very site of the place being intimated to a few. There is a great valley around the Jordan, itself flat, extending in immense length, called in Hebrew Elon or Aulon, which is surrounded on both sides by succeeding and coherent mountains, beginning from Lebanon and reaching beyond it to the desert of Pharan; and notable cities are in that Aulon, that is, in the flat valley, Scythopolis, Tiberias, and the lake near it; but also Jericho, the Dead Sea, and the surrounding regions; through which, as we said, the Jordan flows in the middle, rising from the sources of Paneas and ending in the Dead Sea. Since, therefore, it is not hidden that the valley signifies the lowliness of humility, and Jordan, in which the Lord deigned to be baptized, signifies the waters of baptism, it is rightly embraced by the valley of Jordan, so that the very site of the place may admonish us to seek humbly the entrance into the saving fountain and to behave humbly after we have left it. Whoever, therefore, were not in the valley of Jordan, but beyond the valley and beyond Jordan, they flee; because those who either neglect to receive or to keep the remedy of humility and baptism, can by no means prevail against evil spirits. This can generally be understood about Jews and pagans, about heretics and bad Catholics.
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 31:7 vividly portrays the devastating aftermath of Israel's catastrophic defeat on Mount Gilboa, following the tragic deaths of King Saul and his sons. This verse reveals a profound national collapse, as Israelite inhabitants residing across the valley and beyond the Jordan River, upon witnessing the rout of their army and the demise of their leadership, abandoned their cities in widespread panic. This desperate flight allowed the victorious Philistines to immediately occupy and settle in these vacated territories, thereby solidifying their dominance and marking a dark period for the nascent Israelite monarchy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its stark message. Juxtaposition is powerfully evident in the sharp contrast between the Israelites' panicked, fear-driven flight and abandonment of their homes, and the Philistines' immediate, deliberate, and confident act of coming to "dwell in them." This highlights the complete reversal of fortunes and the swift, unchallenged transfer of power. The repetition of the verb "fled" (first describing the army, then the civilians) powerfully emphasizes the pervasive fear, disarray, and utter collapse of morale that gripped the entire nation, underscoring the total breakdown of order and security. There is also a strong sense of irony in this concluding scene of Saul's reign. Saul was chosen as king, in part, to deliver Israel from the Philistines, yet his reign ends with a decisive Philistine victory that results in their territorial expansion and further subjugation of Israel, demonstrating the tragic failure of his kingship and the devastating consequences of his disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while depicting a moment of profound national despair, is deeply interwoven with the broader theological narrative of Israel's history. It serves as a stark illustration of the consequences of a king who has lost divine favor and the vulnerability of a nation that relies on human strength rather than God's covenant faithfulness. The Philistine victory and subsequent occupation can be understood within the biblical framework of divine judgment or chastisement, a recurring theme where Israel's disobedience leads to oppression by foreign powers, as seen throughout the book of Judges. This catastrophic defeat underscores the inadequacy of human leadership apart from divine guidance and sets the stage for God's sovereign plan to establish a king "after His own heart," preparing the way for David's ascendance and the establishment of an enduring dynasty. It highlights the principle that true security and prosperity for Israel are found in covenant fidelity, not merely military might or human strategy.
REFLECTION AND APPLICATION
The tragic events of 1 Samuel 31:7 offer profound lessons for believers today. Firstly, it underscores the immense responsibility and impact of leadership, both spiritual and temporal. Saul's failure led to national catastrophe, reminding us of the critical need for leaders who are not only competent but also deeply grounded in integrity, divine wisdom, and obedience to God's will. Secondly, it speaks to the human tendency towards despair and panic in the face of overwhelming adversity. When our perceived sources of security (leaders, armies, institutions, or even personal plans) collapse, it is natural to feel fear and a desire to flee. However, this passage implicitly challenges us to consider where our ultimate trust lies. Even in moments of apparent defeat and chaos, God's sovereign plan is at work, often preparing the ground for new beginnings and the fulfillment of His promises, as evidenced by David's subsequent rise. It calls us to cultivate resilience and unwavering faith, even when circumstances seem dire, remembering that God's purposes cannot be thwarted and His faithfulness endures beyond human failure.
Questions for Reflection
FAQ
Why did the Israelites flee their cities so quickly?
Answer: The rapid flight of the Israelites from their cities was primarily driven by overwhelming fear and despair. The news of their army's complete rout on Mount Gilboa, coupled with the devastating confirmation of King Saul's death and the deaths of his sons, signaled a total collapse of national defense and leadership. In the ancient world, the death of a king in battle often meant the end of the state and brutal treatment by the victors, including pillaging, enslavement, and desecration. Lacking any organized defense or leadership, and facing the immediate threat of a victorious and ruthless Philistine army, the civilians perceived abandonment of their homes as their only means of survival. This immediate and widespread panic is further emphasized by the fact that those "on the other side of the valley" and "on the other side Jordan" also fled, indicating the news and its terrifying implications spread rapidly and profoundly affected all segments of the population.
What was the immediate impact of the Philistines "dwelling" in the vacated Israelite cities?
Answer: The Philistines' act of "dwelling" in the cities immediately vacated by the fleeing Israelites signified a swift and decisive consolidation of their victory and a significant expansion of their territorial control. This was not merely a temporary occupation or a raid; it implied a permanent or long-term settlement, establishing new Philistine strongholds within what was formerly Israelite territory. This act underscored Israel's profound national humiliation, the loss of sovereignty over strategic areas, and the immediate, tangible consequences of their military defeat. It marked a dark period for Israel, as the Philistines exerted their dominance and control, setting the stage for the arduous process of recovery and reclamation under the future leadership of David, as detailed in 2 Samuel.
CHRIST-CENTERED FULFILLMENT
1 Samuel 31:7, with its depiction of a failed king, a scattered people, and a land occupied by enemies, powerfully foreshadows the profound need for a perfect, eternal King. Saul's reign, ending in defeat and despair, highlights the futility of human leadership apart from divine anointing and obedience. This tragic scene points forward to Jesus Christ, the true King of Israel, whose kingdom is not of this world (John 18:36), and whose victory is not achieved through military might but through sacrificial love. Unlike Saul, who fled from his enemies and whose death led to the scattering of his people, Jesus, the Lamb of God, willingly laid down His life on the cross—an apparent defeat that was, in fact, the ultimate victory over sin, death, and all spiritual enemies (Colossians 2:15). His resurrection ensures that His kingdom will never be defeated or occupied by enemies (Daniel 2:44), and His followers, unlike the fleeing Israelites, are gathered and secured in Him, for no one can snatch them out of His hand (John 10:28). Thus, Saul's tragic end serves as a stark backdrop, illuminating the glory and eternal security found in the reign of Christ, our victorious and faithful King.