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Chapter 11: Saul's Victory over the Ammonites
The ancient Near East, in this historical period of Late Iron Age I, was still recovering from effects of the decline of the region's most powerful nations. The powers of Egypt, Hatti (the Hittites), Assyria, and Babylonia were all embroiled in domestic problems. All these empires were still involved in international trade, but none of these once powerful nations were politically strong enough to assert dominance over the region's other kingdoms. In the political void, the Philistines who occupied the west side of the Jordan River along the Mediterranean coast and the Ammonites on the east side of the Jordan River had grown powerful enough to begin expanding their territories. Their political and military strength became the greatest threat to the destiny God planned for His covenant people.
In this lesson, Saul will be tested by war and his military success against the Ammonites will lead to the renewal of kingship in a religious ceremony at Gilgal in the "presence of Yahweh." Thus, in a three-part pattern within the narrative of 1 Samuel chapters 10-11, Saul is chosen as Israel's first human king:
- Private anointing by Samuel (1 Sam 10:1).
- Divine election by lot at the National Assembly (1 Sam 10:17-24).
- Renewal of kingship in a religious ceremony (1 Sam 11:12-15).
1 Samuel 11:1-7 ~ The Situation at Jabesh-Gilead and Saul's Response
The copies of the Book of Samuel show that most of the texts they were copied from were degraded and were missing words or phrases (indicated by ... in our lesson text). This may be because it was such a popular book and the scrolls of Samuel were used so frequently that they became degraded more quickly than other Bible scrolls. A missing part of the narrative from 1 Samuel chapter 11 was found in one of the four scrolls of the Book of Samuel discovered among the Dead Sea Scrolls near Qumran in what was once ancient Israel. The fourth scroll, designated 4QSam, is one of the most dramatic finds among the Biblical scrolls discovered at Qumran. It has three and a half lines that were missing from the Massoretic Text, the Septuagint, and all other existing Biblical manuscripts. However, Josephus' account of the war with King Nahash of the Ammonites documents that the missing passage was in the ancient form of the Old Testament Book of Samuel that he used (Antiquities of the Jews, 5.5.1 [68-71]; see quote above). The missing paragraph from 4QSam reads: Nahash king of the Ammonites oppressed the Gadites and the Reubenites viciously. He put out the right eye of all of them and brought fear and trembling on Israel. Not one of the Israelites in the region beyond the Jordan remained whose right eye Nahash king of the Ammonites did not put out, except seven thousand men who escaped from the Ammonites and went to Jabesh-Gilead. Then after about a month, ....(1) The next line is what is designated verse 1 in our text.
11:1 About a month later, Nahash the Ammonite marched up and laid siege to Jabesh in Gilead. All the men of Jabesh said to Nahash, "Make a treaty with us and we will be your subjects." 2 Nahash the Ammonite replied, "I shall make a treaty with you only on this condition, that I put out all your right eyes, and I will make it a taunt to the whole of Israel." 3 The elders of Jabesh said to him, "Give us seven days' grace while we send messengers throughout the territory of Israel, and if no one comes to our help, we will come out to you." 4 The messengers came to Gibeah of Saul, and reported this to the people, and all the people wept aloud. 5 Now Saul was just then coming in from the fields behind his oxen, and he said, "What is wrong? Why are the people weeping?" They explained to him what the men of Jabesh had said. 6 And the spirit of Yahweh seized on Saul when he heard these words, and he fell into a fury. 7 He took a yoke of oxen, cut them into pieces and sent these by messengers throughout the territory of Israel with these words, "Anyone who will not march with Saul will have the same done to his oxen!" At this, a panic from Yahweh swept on the people and they marched out as one man.
During this period, the Ammonite kingdom across the Jordan River to the east was the second greatest military threat to the Israelites after the five Philistine city-states to the east. After Ammonite King Nahash conquered the Transjordan Israelite tribes (on the east side of the Jordan River), he ordered that every man was to have his right eye blinded. Only seven thousand men who sought refuge at the city of Jabesh-Gilead in the tribal territory of Manasseh escaped. A month later, King Nahash laid siege to the town of Jabesh-Gilead. He offered terms of surrender only if the men would also submit to the blinding of their right eyes.
The Ammonites lived east of the Jordan River in the area of the modern state of Jordan. According to historical research, the rise of the kingdom of Ammon with its capital at Rabbah-Ammon (the modern city of Amman, Jordan) coincided with the rise of several states east of the Jordan River including the Aramaeans, Edomites and Moabites during the Late Bronze Age and the Early Iron Age. Conflicts between Ammon and Israel arose sometime after the Israelites entered Canaan. In the period of the Judges, the Israelites were defeated by a coalition of Ammonites from the east and Philistines from the west who oppressed by them for eighteen years and made the tribes who bordered their lands their vassals.
1 Samuel 11:8-11 ~ War with the Ammonites
8 Saul inspected them at Bezek; there were three hundred thousand of Israel and thirty thousand of Judah. 9 Then he said to the messengers who had come, "This is what you are to say to the people of Jabesh in Gilead, Tomorrow, by the time that the sun is hot, help will reach you.'" The messengers went and reported this to the people of Jabesh who were overjoyed; 10 they said to Nahash, "Tomorrow we shall come out to you and you can do whatever you like to us." 11 The next day, Saul disposed the army in three companies, which burst into the middle of the camp during the dawn watch and slaughtered the Ammonites until high noon. The survivors were so scattered that no two of them were left together.
Saul mustered his forces at Bezek, a former Canaanite city that was conquered by the tribes of Judah and Simeon shortly after Joshua's death (Judg 1:1-7). The city was probably located in north-central Israel about twelve miles northeast of Shechem and about sixteen miles west of Jabesh-Gilead. Judah's warriors are mentioned because they are the single largest fighting force from any of the tribes. Judah has traditional been the most populous tribe (see the tribal census of fighting men in Num 1:20-47 or compare the numbers on the chart of the marching order of the tribes of Israel).
Question: What promise did Saul send to the people of Jabesh-Gilead?
Answer: He sent the messengers back with the promise that he would rescue them by noon the next day.
1 Samuel 11:12-15 ~ Saul is Proclaimed Israel's King a Second Time by the People
12 The people then said to Samuel, "Who said, Must we have Saul reigning over us?' Hand the men over, for us to put them to death." 13 "No one must be put to death today," Saul said, "for today Yahweh has intervened to rescue Israel." 14 Samuel then said to the people, "Let us now go to Gilgal and reaffirm the monarchy there." 15 The people then all went to Gilgal. And there, at Gilgal, they proclaimed Saul king before Yahweh; they offered communion sacrifices before Yahweh, and there Saul and all the people of Israel gave themselves over to great rejoicing.
Question: What are the political implications of the victory over the Ammonites?
Answer: Saul's victory has consolidated his support among the people.
Question: What are Saul's three responses?
Answer:
- He calls for forgiveness and reconciliation.
- He gives all the credit for the victory to God.
- He obediently responds to Samuel's call for an assembly of national reconciliation at Gilgal.
Everything seems to be working in Saul's favor. He has his first big military victory and has humbly given the credit to God. He has also refused to cause further division among the people by forgiving those men who opposed his kingship, and he has called for a demonstration of national reconciliation and renewal in a religious celebration at Gilgal.
Samuel summons the people to Gilgal, the place he first told Samuel to "go down before him" and "wait for seven days" (10:8). Since Saul has already been proclaimed king by Israel at Mizpah (10:17-24), his kingship does not need to be granted again by the people. Instead they will renew or reaffirm the kingship that has been granted by God in a religious ceremony at Gilgal in the presence of Yahweh:
- Saul's first selection as Israel's king was his private anointing by Samuel (1 Sam 10:1).
- The second was the demonstration of God's divine election in a political National Assembly (1 Sam 10:17-24).
- This is the third affirmation of Saul's kingship but this time in a religious ceremony with offering burnt offerings and a communion meal in God's presence (1 Sam 11:12-15).
That the tribes offered communion sacrifices and shared in a sacred meal indicates that this is more than a renewal of Saul's kingship but that it is also a renewal of Yahweh's kingship and His covenant with Israel as His vassal people. It is an act that recalls the first sacred meal in God's presence at Mt. Sinai when the covenant-treaty with Yahweh was ratified (Ex 24:9-11).
Chapter 12: The Transition of Leadership from Samuel to Saul
Samuel's discourse to the people is given in four parts:
Part I: Introduction and vindication of his years of leadership (verses 1-5).
Part II: A Survey of Israel's History (verses 6-1).
Part III: Samuel's Warning to the People (verses 12-19).
Part IV: Samuel's Encouraging Conclusion and Final Warning (verses 20-24).
1 Samuel 12:1-5 ~ Part I: Introduction and Vindication of His Leadership
1 Samuel said to all Israel, "I have faithfully done all that you asked of me, and have appointed you a king. 2 In future, the king will lead you. As for me, I am old and grey, and in any case you have my sons. I have been your leader ever since I was young until today. 3 Here I am. Bear witness against me before Yahweh and before his anointed. Whose ox have I taken? Whose donkey have I taken? Have I wronged or oppressed anyone? Have I taken a consideration from anyone for looking the other way? If so, I will make amends." 4 They said, "You have neither wronged nor oppressed us nor accepted anything from anyone." 5 He said to them, "Yahweh is your witness and his anointed is witness today that you have found nothing in my hands?" They replied, "He is witness."
Having fulfilled his mission, Samuel announces that he is ready to retire from an active political role since they have a king to lead them. Samuel begins with a vindication of his past leadership (verses 3-5). He defends his record as a faithful prophet who did not take advantage of his position. The people agree and bear witness to his faithful service. Samuel seems to be unaware of his sons' transgressions as judges (12:2).
1 Samuel 12:6-11 ~ Part II: Survey of Israel's History
6 Samuel then said to the people, "Yahweh is witness, he who raised up Moses and Aaron and who brought your ancestors out of Egypt. 7 So now, stay where you are, while I plead with you before Yahweh and remind you of all the saving acts which he has done for you and for your ancestors. 8 After Jacob had arrived in Egypt, the Egyptians oppressed them, and your ancestors cried to Yahweh. Yahweh then sent Moses and Aaron, who brought your ancestors out of Egypt and gave them a settle home here. 9 They then forgot Yahweh their God and he sold them into the power of Sisera, general of the army of Hazor, and also into the power of the Philistines and of the king of Moab, who made war on them. 10 They cried to Yahweh, 'We have sinned,' they said, for we have deserted Yahweh and served the Baals and the Astartes [Asheroth]. Rescue us now from the power of our enemies, and we will serve you.' 11 Yahweh then sent Jerubbaal, Barak, Jephthah, and Samuel. He rescued you from the power of the enemies surrounding you, and you lived in security."
Samuel then speaks of how Israel "forgot Yahweh their God" in verse 9. He doesn't mean they forgot God but that they forgot the mighty deeds He worked on their behalf. It is forgetfulness that leads to ingratitude. In verse 11 four men are named as deliverers from the period of the Judges. In the Massoretic text they are: Jerubbaal who is also called Gideon (Judg 6:32), Bedan, Jephthah, and Samson. No judge named Bedan is found in the Book of Judges. He is either an unknown judge or it is another name for Barak (the judge Deborah's general), as interpreted by our translation and the LXX (Septuagent) and which corresponds to the naming of the Canaanite general Sisera who Barak defeated (Judg 4:15-16).
1 Samuel 12:12-19 ~ Part III: Samuel's Warning
12 "But when you saw Nahash, king of the Ammonites, marching on you, you said to me, 'No, we must have a king to rule us'; although Yahweh your God is your king. 13 So, here is the king whom you have chosen [asked]: Yahweh has appointed you a king. 14 If you fear and serve Yahweh and obey his voice and do not rebel against his commands, and if both you and the king who rules you follow Yahweh your God, all will be well. 15 But if you do not obey Yahweh's voice but rebel against his commands, Yahweh's hand will be against you and against your king. 16 Stay where you are and see the wonder which Yahweh will do before your eyes. 17 Is it not now the wheat harvest? I shall call on Yahweh and he will send thunder and rain, so that you may clearly understand what a very wicked thing you have done in Yahweh's eyes by asking for a king." 18 Samuel then called on Yahweh and Yahweh sent thunder and rain the same day, and all the people held Yahweh and Samuel in great awe. 19 They all said to Samuel, "Pray for your servants to Yahweh your God, to save us from death; for to all our sins we have added this wrong of asking for a king." [..] = IBHE, vol. II, pages 738-39.
Samuel accuses the people of impiety against God in asking for a human king. For the first time we hear that the people's request for a king in 1 Samuel 8:5 originated with the war of the Ammonites against the tribes on the east side of the Jordan River (verse 12). Notice Samuel's sarcastic tone and the word play with the verb "to ask" (sha'al) which is intended to play off the meaning of Saul's name (Sha'ul) in verses 1, 13, 17 and 19.
1 Samuel 12:20-25 ~ Part IV: Samuel's Encouraging Conclusion and Final Warning
20 Samuel said to the people, "Do not be afraid. Although you have done all these wicked things, do not withdraw your allegiance from Yahweh. Instead, serve Yahweh with all your heart. 21 Do not transfer your allegiance to useless idols which being useless, are futile and cannot save anybody; 22 Yahweh, for the sake of his great name, will not desert his people, for it has pleased Yahweh to make you his people. 23 For my part, far be it from me to sin against Yahweh by ceasing to pray for you or to instruct you in the good and right way. 24 Fear none but Yahweh, and serve him faithfully with all your heart, bearing in mind the wonder which he has just performed. 25 But, if you persist in wickedness, you and your king will perish."
Question: Samuel responds to the people's repentance and fear with compassion but also with straightforward admonitions by giving them what four commands and what last warning?
Answer: Samuel tells the people:
- Do not be afraid.
- Do not withdraw your allegiance from Yahweh.
- Serve Yahweh with all your heart.
- Do not transfer your allegiance to useless idols.
And he concludes with the warning that if they persist in sin that they and their king will die (similar to the warning in verse 15).
Question: Why does Samuel say it would be a sin for him to cease to pray for the people and to no longer instruct them in what is right and just? How do we label the kind of prayer Samuel promises?
Answer: All his life it has been his mission to be the intercessor between God and Israel. He is duty bound to remain faithful to that mission and to offer intercessory prayer on Israel's behalf no matter how much Israel falls into sin.
The Catechism refers to this passage: ... At first the leaders of the people, the shepherds and the prophets, teach them to pray. The infant Samuel must have learned from his mother Hannah how "to stand before the LORD" and from the priest Eli how to listen to his word: "Speak, LORD, for your servant is listening." Later, he will also know the cost and consequence of intercession: "Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; and I will instruct you in the good and the right way" (CCC 2578).
Since the time of Abraham's intercession for mercy on behalf of the people of Sodom (Gen 18:16-32), intercessory prayer, petitioning God on behalf of someone else, has been characteristic of a heart that is specially attuned to God's mercy. In our age of the New Covenant in Christ, Christian intercession participates in Christ's life as He who is the one intercessor with the Father on behalf of all men and women, especially sinners. Jesus is able to save those who drawn near to God through Him since the power to save those who come to God through him is absolute, since he lives forever to intercede for them (Heb 7:25; also see 1 Tim 2:5-6). Intercessory prayer is also "an expression of the communion of saints. In intercession, he who prays looks not only to his own interests, but also to the interests of others, even to the point of praying for those who do him harm" (CCC 2635).
CHALLENGE “Catholicism is false because it bases its teachings on things other than the Bible—the word of God.”
DEFENSE Catholicism bases its teachings on the word of God, which is not limited to the Bible.
The Church acknowledges that “Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit” (Vatican II, Dei Verbum 9).
However, even a cursory reading of Scripture shows that the word of God is not limited to Scripture.
In the very first chapter of the Bible, we read about the power of God’s creative word, as he says things like, “‘Let there be light’; and there was light” (Gen. 1:3). This understanding is confirmed by the Psalms, which state: “By the word of the Lord the heavens were made” (Ps. 33:6).
This exercise of God’s creative word occurred before the existence of man and the writing of Scripture, making it clear that the reality of God’s word goes beyond Scripture.
Even after God began to communicate his word to men, it often was not in the form of Scripture. Thus the Bible records the word of God being given to prophets who wrote no Scripture at all, such as Samuel (1 Sam. 9:27), Shemaiah (1 Kings 12:22), and John the Baptist (Luke 3:2).
Similarly, the oral apostolic preaching of the Christian faith is spoken of as the word of God (Acts 4:31, 6:7, 16:6). Most fundamentally, Scripture reveals that Jesus is the Word of God (John 1:1–18, Rev. 19:13).
All this makes it clear that the word of God is a complex, multifaceted reality that includes but goes beyond Scripture, which is the portion of God’s word that was consigned to writing under divine inspiration.
Our proper response to the word of God is to accept the whole of it as authoritative, for “man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matt. 4:4; cf. Deut. 8:3).
It would be wrong to close our ears to God’s word when it is found outside of Scripture. Thus Paul tells his readers to “stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter” (2 Thess. 2:15).
Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist
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