Artwork by Douglas Kallerson
1 Samuel 11:1-15
Nahash the Ammonite
(Typed 11 August 2025) Word studies, including names of things, places, and peoples, are invaluable for understanding what is being presented in Scripture. For example, understanding the meaning of the fig will help you understand what is going on in several key passages of both testaments.
Knowing the meaning of a city’s name, such as Gibeah or Jerusalem, will reveal what is on God’s mind as He repeatedly highlights that particular location.
In such cases, the meaning and imagery will be consistent, even if there is more than one meaning. Water, for example, has several underlying meanings, but they will be consistently applied.
One reliable source for understanding the meaning of various things in Scripture is Abarim Publications. From time to time, I mention them when they have accurately analyzed a particular word. They give great insights into why that word should be considered in a particular way.
For example, the name Nahash is introduced into Scripture in 1 Samuel 11:1. This is what Abarim has to say about it –
The most fundamental meaning of the root נחש (nahash) is that of intuitive knowledge and near-accidental skill. It describes an ability to achieve a great technological feat — particularly smelting bronze — but crucially without truly understanding what makes the magic happen: the fire or the prayer, the air blasted into the furnace or the zealous faith of the technicians.
Dictionaries commonly spread the following words out over four separate roots, but to the ancients, these words all expressed the same core meaning:
The noun נחש (nahash) is the Bible’s most common word for snake. Snakes in the Bible always represent some kind of mental process, usually intuitive and usually impure or otherwise detrimental.
The identical verb נחש (nahash) means to divine or soothsay. Its derived noun, again identical, נחש (nahash) means divination or enchantment.
Either this same verb נחש (nahash), or an identical other one, also appears to have described the production of bronze. It’s not used as such in the Bible but the following derivations are: Noun נחשת (nehoshet) refers to copper or bronze, or items made from bronze. Adjective נחוש (nahush) means bronze. And noun נחושה (nehusha) or נחשה (nehusha) means copper or bronze.
Text Verse: “Now the serpent [nakhash] was more cunning than any beast of the field which the Lord God had made. And he said to the woman, ‘Has God indeed said, “You shall not eat of every tree of the garden”?’” Genesis 3:1
The name Nahash is derived from the identical noun, nakhash, meaning serpent which is seen in Genesis 3:1. That is derived from the verb nakhash, meaning to whisper a magic spell (think of hissing), and thus to prognosticate, which is first found in Genesis 30:27.
Traveling through the origins of words will open up incredible avenues of biblical understanding. However, be careful that what you hear aligns with reality. Many people say the fig represents Israel. It doesn’t. But that has been passed along so often that most people take it as an axiom.
If you read an analysis concerning a word, even if it sounds right, don’t be afraid to ask the person making the claim to justify where they got their information and how it can be supported. Quite often, people arbitrarily make unfounded claims concerning names, numbers, concepts, etc.
By doing this, the Bible becomes a tool manipulated to make anything say anything. That is not responsible. Hold fast to what is reasonable and can be verified. In doing this, you will be properly handling His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. Spirit God, Upon Saul (verses 1-7)
Then Nahash the Ammonite came up and encamped against Jabesh Gilead;
The word “Then” is wholly inappropriate based on the surrounding events: vayaal nakhash ha’amoni vayikhan al yavesh gilad – “And he ascended, Nahash the Ammonite, and he encamped upon Jabesh Gilead.” It is not known how long Nahash encamped and besieged Jabesh Gilead. The narrative makes it sound like it is one thing immediately followed by another, but this is not the case.
What is evident is that the times of the events are closely connected. 1 Samuel 12:12 noted that Israel desired a king when Nahash came against them. The actions of Nahash recorded here were the impetus for their request which was first mentioned in 1 Samuel 8.
At some point during the siege, these events take place. It appears that during this time of being besieged, Saul will be anointed king by Samuel and then proclaimed king by the people.
As noted, Nahash has a primary meaning of Serpent. It also signifies Bronze and Oracle. Ammon is the name of the people descended from Ben-Ammi, the child of Lot through his younger daughter. The name means A People. They were particularly highlighted in the account of Jephthah.
The name Jabesh (Yavesh) comes from the verb yavesh, to be dry, dried up, or withered. It is used to describe the drying up of a river, land, bones, etc. It also applies to the withering of grass. Gilead means Perpetual Fountain. Thus, Jabesh Gilead means Dry Perpetual Fountain. Its location is east of the Jordan in the tribal allotment of Manasseh.
Jabesh Gilead was seen in Judges 21. It was the city destroyed by Israel for not coming up to Mizpah when the tribes were gathered to war against Benjamin.
1 (con’t) and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.”
vayomeru kal anshe yavesh el nakhash kerath lanu verith venaavdekha – “And they said, all men Jabesh, unto Nahash, ‘You must cut to us covenant and let us serve you.’” At some point during the siege, their separation from the tribes across the Jordan isolated them from most of Israel, so the inhabitants yielded to Nahash’s advances, offering themselves without further resistance if Nahash would cut a covenant with them.
It is total capitulation. Whatever he determined, they would agree to, becoming his servants. Seeing their willingness to yield so quickly, he decides to take advantage of the situation in a forceful and degrading manner…
2 And Nahash the Ammonite answered them, “On this condition I will make a covenant with you, that I may put out all your right eyes,
vayomer alehem nakhash ha’amoni bezoth ekhroth lakhem binqor lakhem kal ein yamin – “And he answered unto them, Nahash the Ammonite, ‘In this I will cut to you: In boring to you all eyes, right.” There are at least two reasons for this. The first is that when soldiers go into battle, they hold their shields with their left hands. When lifted, it would thus predominantly cover their left eyes.
By removing their right eyes, they would be ineffective in battle, having no usable eye to fight with, or their heads would be exposed to unacceptable dangers.
This is a variation on what Adoni-Bezek did to his enemies and what was ultimately also done to him in Judges 1. There, it was cutting off their thumbs and big toes, making them ineffective in battle. Along with this is a second, taunting, reason…
2 (con’t) and bring reproach on all Israel.”
His words are directional: vesamtiha kherpah al kal Yisrael – “and I sat-ward reproach upon all Israel.’” It is as if all of Israel is before him. By taking this action, he will take a bucketful of reproach and pour it out on them.
This is probably in response to the Ammonites’ defeat under Jephthah recorded in Judges 12. They were subdued by Israel. Now, Nahash is hoping to return the disgrace of the past upon them.
3 Then the elders of Jabesh said to him, “Hold off for seven days, that we may send messengers to all the territory of Israel.
vayomeru elav ziqne yavesh khereph lanu shivath yamim venishlekhah malakhim bekol gevul Yisrael – “And they said unto him, elders Jabesh, ‘You must cause to slacken to us seven days. And let us send messengers in all border Israel.” At this time, Samuel is old and his sons are serving as judges in Beersheba.
Whether Nahash knew this or not, he would be aware that Israel was not united under a king. Granting this request would allow the word to spread throughout Israel that one of their cities was besieged.
However, by this time in the siege, Saul has been anointed and is ready to lead the nation. Without specifying how long it has been since his acceptance as king, the narrative sets forth the first challenge to Israel with him as their leader.
With a mere seven days to coalesce as a nation, something seemingly impossible, it would become known throughout the land that the people’s ineptitude was rewarded with the disgrace of the men of Jabesh’s humiliation. Thus, the humiliation would also rest upon the nation. That is expressed in the next words…
3 (con’t) And then, if there is no one to save us, we will come out to you.”
veim ein moshia othanu veyatsanu elekha – “And if naught causing to save us, and we came out unto you.’” This was a seemingly win-win scenario. If anyone came to assist, they would not be sufficiently arranged to overcome Nahash. As such, they would suffer defeat against his army.
On the other hand, if no one came, there would be no need to continue besieging the city, a time-consuming and costly proposition. The men have agreed, in advance, to no longer resist Nahash and instead come out and face their fate. Therefore, he acquiesces to their request…
4 So the messengers came to Gibeah of Saul and told the news in the hearing of the people.
vayavou ha’malakhim givath shaul vaydaberu ha’devarim beazene ha’am – “And they came, the messengers, Gibeah Saul. And they spoke the words in ears the people.” It is speculation, but the messengers may have gone to some other location or even directly to Samuel. Upon their arrival, they were told something like, “While Jabesh Gilead was being besieged, a king was anointed over Israel. He is in Gibeah of Saul. Go there and he will decide what to do.”
Whether or not this is the case, upon arriving in Gibeah, the news concerning Jabesh’s impending doom is conveyed to the people. Gibeah means Hill. Saul means Asked. It next says…
4 (con’t) And all the people lifted up their voices and wept.
vayisu kal ha’am eth qolam vayivku – “And they lifted, all the people, their voice, and they wept.” There is the obvious sadness for the people of Jabesh. However, the remembrance of Jephthah’s victory over Ammon would have been a point of national pride. That pride will be lost, and further disgrace will be heaped upon the men of Jabesh.
However, their distress is about to be redirected to excited determination…
5 Now there was Saul, coming behind the herd from the field;
vehineh shaul ba akhare ha’baqar min ha’sadeh – “And behold! Saul coming after the cattle from the field.” Until this point, there was nothing yet to impel him to act as a king. And so, he went back to his regular routine, plowing with cattle. It is not unlike the apostles after Jesus’ resurrection –
“After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: 2 Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter said to them, ‘I am going fishing.’” John 21:1-3
As with the apostles, the life of Saul is about to change. It may be that he didn’t yet know the reason for being anointed king, meaning that the people had asked for one based on the siege of Jabesh. Now, however, he wants to know what is going on.
There is a bit of punnery with the Hebrew. Saul is following after the baqar, cattle, coming in from the field. The noun is derived from the verb baqar, to inquire or seek, stressing the diligent nature of the inquiry. This is just what Saul will do next…
5 (con’t) and Saul said, “What troubles the people, that they weep?” And they told him the words of the men of Jabesh.
vayomer shaul mah la’am ki yivku vaysaperu lo eth divre anshe yavesh – “And he said, Saul, ‘What to the people that they will weep?’ And they recounted to him words men Jabesh.” Whether Saul knew about the siege of the city before or not, the fact that the men of Jabesh were about to surrender and be disfigured is now revealed to him.
As for a timeline of the events since Chapter 8, based on Samuel’s statement in verse 12:12, this is how it seems likely that they have unfolded –
Nahash comes against Jabesh Gilead (11:1).
Israel hears of the city being besieged and asks for a king because Saul is old and his sons are incapable of handling this matter (8:1-5).
Samuel hears their request and sends the people to their homes (8:22).
Saul’s story, including his being anointed by Samuel (9:1-10:16).
Samuel calls Israel to Mizpah, where Saul is officially appointed as the king (10:17-27).
At some point during the siege, Jabesh agrees to cut a covenant if not given relief within seven days (11:1).
Messengers are sent throughout Israel (11:3).
Messengers arrive at Gibeah of Saul (11:5).
If this is correct, and it seems likely, then this is how the events are recorded –
And it was according to which he was aged, Samuel, and he set his sons – judging to Israel. 2 And it was, name his son the firstborn, Joel, and name his second Abijah: judging in Beersheba. 3 And not they walked, his sons, in his way, and they stretched after the plunder, and they took donation, and they caused to stretch verdict. (8:1-3). … And he ascended, Nahash the Ammonite, and he encamped upon Jabesh Gilead (11:1a) … 8:4 – 10:27 … Narrative resumes at 11:1b with “And they said, all men Jabesh, unto Nahash, ‘You must cut to us covenant and let us serve you.’”
This is similar to what occurred in 1 Samuel 4:1a, which was followed by a lengthy insert ending at 1 Samuel 7:2. With this timeline understood, it next says…
6 Then the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused.
vatitslakh ruakh elohim al shaul beshameo eth hadevarim ha’eleh vayikhar apo meod – “And it surged, Spirit God, upon Saul in his hearing the words, the these. And it burned, his nostril, vehemently.” The surging of the Spirit was prophesied by Samuel in verse 10:6, and it came upon Saul in verse 10:10. Now, he again experiences the surge of the Spirit.
Along with that comes the familiar terminology concerning the burning nostril. It is as if flames shoot out of his nose as he snorts at the news he has heard…
7 So he took a yoke of oxen and cut them in pieces, and sent them throughout all the territory of Israel by the hands of messengers,
vayiqakh tsemed baqar vaynatehehu vayshalakh bekhal gevul Yisrael beyad ha’malakhim – “And he took, pair cattle, and he dismembered it. And he sent it in all border Israel in hand the messengers.” It may be that these are the same cattle he just followed in the field. Like when the Levite of Judges 19 cut up his concubine and sent her throughout Israel, Saul is doing the same. It is a sign to go with the message which is…
7 (con’t) saying, “Whoever does not go out with Saul and Samuel to battle, so it shall be done to his oxen.”
lemor asher enenu yotse akhare shaul veakhar shemuel koh yeaseh livqaro – “to say, ‘Whom he not going after Saul and after Samuel, thus it will be done to his cattle.’” In an agricultural society, cattle are extremely important. Saul had been appointed king. Whether all of Israel knew that yet or not, they would find out when the news reached their ears. But the directive is made not only in his name, but in Samuel’s as well. Samuel means Asked from God. Due to the demand, it says…
7 (con’t) And the fear of the Lord fell on the people, and they came out with one consent.
vayipol pakhad Yehovah al ha’am vayetseu keish ekhad – “And it fell, alarm Yehovah, upon the people. And they came according to man one.” Not wanting to lose their livelihood, the fear of the Lord because of the fear of the Lord’s anointed brought them out as one.
A foe must be defeated to save the people
They have no Spirit and no life
They failed to join us ‘neath the church steeple
It caused them eons of enmity and strife
The foe has come against them, and there is a need
Someone must respond, or it will be over and done
They need to do so with some real speed
These people need to find out about the Son
Who will save their proverbial bacon
And free them from the mess they are in
If no help comes, they will all be achin’
This is a fight they alone cannot win
II. And They Struck Ammon (verses 8-15)
8 When he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand.
vayiphqedem bevazeq vayihyu vene Yisrael shelosh meoth eleph veish Yehuda sheloshim aleph – “And he visited them in Bezek. And they were, sons Israel, three hundreds thousand. And man Judah thirty thousand.” The location, Bezek, was seen in Judges 1. This is the last time it will be seen in Scripture.
Bezek comes from the noun, bazaq, a flash of lightning. However, this is not in reference to heat, noise, or illumination, but of the scattering effect. Hence, it means Scattering.
The numbers are derived from three, ten, and thirty. Three signifies divine perfection. Ten signifies completeness of order, marking the entire round of anything. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete. Thirty denotes in a higher degree the perfection of Divine order, as marking the right moment.”
9 And they said to the messengers who came, “Thus you shall say to the men of Jabesh Gilead: ‘Tomorrow, by the time the sun is hot, you shall have help.’”
vayomeru la’malakhim ha’baim koh tomerun leish yavesh gilad makhar tiyeh lakhem teshuah bekhom ha’shamesh – “And they said to the messengers, ‘the coming,’ ‘Thus you will (surely) say to man Jabesh Gilead, “Tomorrow it will be to you salvation in heat the sun.”’” Using a paragoge, the note of deliverance is promised emphatically. It is the exact opposite of what happened to this same city at the hands of Israel in Judges 21. They were destroyed to the man at that time, but here, total delivery is promised.
9 (con’t) Then the messengers came and reported it to the men of Jabesh, and they were glad.
vayavou ha’malakhim vayagidu leanshe yavesh vayismakhu – “And they came, the messengers, and they caused to declare to men Jabesh. And they brightened.” The words are reflected in a proverb later written by Solomon –
“Anxiety in heart, man, it will depress-ward itself,
And word good, it brightened-ward.” Proverbs 12:25 (CG)
In hearing the word, their state improved from fear to joy. With that good news, the men of the city provide deceitful words to their enemy…
10 Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you may do with us whatever seems good to you.”
vayomeru anshe yavesh makhar netse alekhem vaasithem lanu kekhal ha’tov beenekhem – “And they said, men Jabesh, ‘Tomorrow we will come unto you, and you did to us according to all the good in your eyes.’” It would be a true statement if Saul and his army failed to show. The men of Jabesh would have no choice in the matter. Instead, however, things will not go so well for Nahash…
11 So it was, on the next day, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch,
vayhi mimakhorath vayasem shaul eth ha’am sheloshah rashim vayvou bethokh ha’makhaneh beashmoreth ha’boqer – “And it was from morrow, and he set, Saul, the people – three heads. And they came in midst the camp in watch, the morning.” Without stating it explicitly, this probably means they marched all night, crossing the Jordan and making it to the area by daybreak.
With three heads to lead the men, they would be able to come at the Ammonite camp from three different directions. It would be an overwhelming wave, confusing them in the din of the multi-pronged attack. Israel had the advantage…
11 (con’t) and killed Ammonites until the heat of the day. And it happened that those who survived were scattered, so that no two of them were left together.
vayaku eth amon ad khom ha’yom vayhi ha’nisharim vayaphutsu velo nisharu vam shenayim yakhad – “And they struck Ammon until heat the day. And it was, the ‘being left,’ and they dispersed. And not they were left, in them, two together.” As promised, by the heat of the day, the battle was over. The rout was so complete that Ammon was totally overpowered, and any who escaped did so alone. Because of the immense success, the people delight in their new king…
12 Then the people said to Samuel, “Who is he who said, ‘Shall Saul reign over us?’ Bring the men, that we may put them to death.”
vayomer ha’am el shemuel mi ha’omer shaul yimlokh alenu tenu ha’anashim u-nemitem – “And he said, the people unto Samuel, ‘Who the saying, “Saul, he will reign upon us?” You must give the men, and let us cause to kill them.’” Addressing Samuel rather than Saul is a way of confirming his, and thus the Lord’s, choice of king.
Those who came against Saul had defied the process set forth by Samuel, which was approved by the Lord. The people who now see the exceptional leadership displayed by Saul wanted any foe to pay for their arrogance and willful rejection of Saul.
13 But Saul said, “Not a man shall be put to death this day, for today the Lord has accomplished salvation in Israel.”
vayomer shaul lo yumat ish ba’yom ha’zeh ki ha’yom asah Yehovah teshuah beyisrael – “And he said, Saul, ‘Not he will be caused to die, man, in the day, the this. For the day He made, Yehovah, salvation in Israel.’” Saul understood that an execution would lead to further blood being shed as his reign was being established. Rather, through this act of leniency, the kingship is established.
Nobody would question the decision further. And more, Saul wisely passed the credit for the victory to the Lord. Despite the men fighting under his leadership, it is the Lord who brought about the salvation.
If the men had died in battle, that would have been His choice. Any that did not were thus ultimately spared by the Lord. Because of the people’s steadfast call to defend Saul…
14 Then Samuel said to the people, “Come, let us go to Gilgal and renew the kingdom there.”
vayomer shemuel el ha’am lekhu venelekhah ha’gilgal u-nekhadesh sham ha’melukhah – “And he said, Samuel, unto the people, ‘You must walk, and we will walk the Gilgal, and let us renew there the kingdom.’” The reason for this is probably based on the meaning of Gilgal. It signifies The Wheel, coming from galal, to roll.
In Joshua, when the people crossed the Jordan, the men were circumcised in Gilgal. At that time, it said –
“Then the Lord said to Joshua, ‘This day I have rolled away the reproach of Egypt from you.’ Therefore the name of the place is called Gilgal to this day.” Joshua 5:9
Because of the action and what it signifies, the meaning of Gilgal, though Wheel or Rolling, is rightly defined as Liberty. In urging the people to go there, Samuel is symbolically rolling away both the reproach of Saul’s detractors as well as the reproach of the Ammonites.
A new verb, khadash, is used here. It signifies to be new, but causatively it gives the idea of rebuilding, restoring, or renewing. It is derived from a root signifying to be new. The kingship had been tainted by the actions of the rebels, so the renewal of it will confirm it in everyone’s minds…
15 So all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal.
vayelekhu kal ha’am ha’gilgal vayamlikhu sham eth shaul liphne Yehovah ba’gilgal – “And they walked, all the people, the Gilgal. And they caused to reign there, Saul, to faces Yehovah in the Gilgal.” The Greek says that they anointed Saul there, but that is incorrect.
The verb means to reign. Being causative, it means that they not only accepted him as their king, but that he has been positionally assigned as their king.
This did not happen when Saul was chosen in Chapter 10. Instead, when he returned home to his labors. From this point on, his duties and efforts would be directed to leading the kingdom. Being done before the Lord was an acknowledgment and commitment to that premise.
15 (con’t) There they made sacrifices of peace offerings before the Lord,
vayizbekhu sham zevakhim shelamim liphne Yehovah – “And they sacrificed there sacrifices repayments to Yehovah.” Nothing is mentioned of burnt offerings. This is solely a festival of rejoicing in praise and thanks to the Lord for allowing the nation a king, and a good one at that, who has already exercised sound leadership, masterful skill in battle, and wise discernment in his judgments. Therefore…
* 15 (fin) and there Saul and all the men of Israel rejoiced greatly.
The words are superlative: vayishmakh sham shaul vekhal anshe Yisrael ad meod – “And he brightened there, Saul, and all men Israel, until vehemently.” One can see the people sacrificing, dining, and passing around the wine in the greatest measure, absolutely ecstatic about how the battle went, how the selection of Saul was validated, and how future prospects for safety, union, and prosperity were anticipated.
Jabesh Gilead won’t be dry no more
When Saul and his army show up for the fight
They will get Nahash and settle up the score
Things are going to turn out all right
The future is set. It is written in the book
All we need to do is pick it up
And then open it and take a thorough look
That is a fact, my friend, fer sher and yup
There on its pages is the One
Who God asks us to focus on at all times
There on its pages, we will find the Son
The one who paid our fine, forgiving all our crimes
III. The Ending of a Nightmare
What is presented in this passage is a typological representation of what will occur during the tribulation. Nahash, Serpent, is a picture of the spirit of the Antichrist. He is noted as an Ammonite, signifying A People.
In the Jephthah series, Ammon represented the people of Israel who had rejected Jesus. They were “not My people” according to Hosea 1:9. This was also cited by Paul in Romans 9:25, 26. After the church age, the focus will return to Israel. That is seen in Peter’s words directed to the Jews of the end times –
“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; 10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.” 1 Peter 2:9, 10
Someday, Israel will again be God’s people, no longer merely A People. All those who enter the tribulation, Jew and Gentile, will not be God’s people when it begins. However, Saul represents those seeking the truth and finding it in Christ.
Those who come against the truth of God in Christ, meaning the Father/Son relationship, are of the spirit of Antichrist. They are led by the Serpent, who will come against Israel by encouraging continued temple worship/law observance.
That is seen in 2 Thessalonians where the Antichrist will sit “as God in the temple of God, showing himself that he is God” (2 Thessalonians 2:4). The connection to Satan, the serpent, is explicit there –
“The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, 10 and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. 11 And for this reason God will send them strong delusion, that they should believe the lie, 12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” 2 Thessalonians 2:9-12
This is who Nahash and the Ammonites represent. Coming against Jabesh Gilead, Dry Perpetual Fountain, Nahash is doing exactly what Paul says. The same typology is seen of this location as in Judges.
When the article is used with Gilead (the Perpetual Fountain), it refers to the Holy Spirit. However, Gilead, without the accompanying definite article, speaks of Israel, Perpetual Fountain.
To grasp the meaning, one must think of Israel as the means of providing the Fountain, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.
During the church age, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all people receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article defines this.
Understanding that, Dry Perpetual Fountain would reflect those who have no means of providing the Fountain. There is no connection to the Spirit, and thus no ability to provide it. They are Israel without the Spirit.
They have agreed to make a covenant with Nahash. He agrees in verse 2, but he tells them that the condition for it is boring out their right eyes. As seen before, the eye is used to indicate one’s spiritual state, focus, and understanding. It is used when referring to seeing spiritual truths or being blind toward them. This leads to the moral character or intentions of a person, such as referring to a good eye or a bad eye to indicate one’s level of generosity.
Demanding the right eye, the position of power and authority, signifies yielding their power and authority to discern spiritual truth. This is what is demanded of them, which will, in turn, bring reproach on all Israel.
Being on the other side of the Jordan (it is understood, though not stated) signifies not coming through Christ to be saved. Will they throw their allegiance in with Nahash and never be saved?
In verse 3, seven days are requested for an answer, the number of spiritual perfection. It reflects the biblical “day for a year” time of testing, meaning the tribulation. If the people of Jabesh Gilead are not saved by then, they will come out to Serpent.
In verse 4, the messengers came to Gibeah of Saul. Gibeah, Hill, has consistently been used in relation to Gabbatha, a word to which it is etymologically connected. Saul, those seeking the truth and who are united to Christ, are explicitly connected with Gabbatha, signifying Christ’s work.
The people in Gibeah wept because of the news, but it then says (verse 5) that Saul, Asked, was coming after the baqar (to enquire diligently) from the field (field consistently refers to the world at large). A diligent search of the world at large is where the information about Christ will come from during the tribulation period, probably from Superior Word sermons still on YouTube, Rumble, or Sermon Audio .
Saul, Asked, hears of the plight of those of Jabesh (the Jews without Christ), and then it says, “And it surged, Spirit God, upon Saul.” Understanding the events of the end times is what will bring the people to a realization of their need for Christ and a desire to act in accord with that knowledge.
In verse 7, a pair of baqar are dismembered and sent throughout Israel. It signifies a petition to search both testaments of Scripture and come to a proper conclusion. Each who fails to go out with Saul and Samuel (Asked from God and signifying the Seed of Grace) will have his baqar cut up. Without that, they would be doomed.
Therefore, they all show up (verse 8) at Bezek, Scattering, as one man. In Judges 1, Bezek was used as a symbol of the scattering of the nations at the time of the Tower of Babel. Those who are seeking the truth and who are of the Seed of Grace will unite to defend Dry Perpetual Fountain, meaning Israel without the Spirit, to bring them to spiritual wholeness.
The numbers three, ten, and thirty emphasize the higher degree of divine order as marking the right moment. It is the anticipation of Israel’s salvation. The promise of verse 9 is that the next day, when the shemesh, the sun, is hot, they will be delivered. It is the promise of the Righteousness Sun of Malachi 4 to finally illuminate Israel, the nation, after eons of rejecting Christ.
With that promised, the battle was engaged and the Ammonites, A People (who are not God’s people), were completely routed. That is the promise of the return of Christ to Israel to save it at the end of the tribulation.
When that happens, there will be a call to put to death those who refused Asked to reign over them. In other words, the people who rejected what those seeking the truth stated were to be killed. Rather than this, however, the order is that none of them should be.
There are people of Israel who will live through the tribulation and who did not take the mark of the beast, but who also did not call on Christ. They will be brought into the millennium because of the “salvation in Israel.” The corporate salvation of Israel will include those reflected in Zechariah 12 –
“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10
Corporate Israel will be saved. Those who didn’t believe… well, they will when Jesus returns to save them.
In verse 14, Samuel, Asked from God and referring to the seed of Grace, said to go to Gilgal, Liberty, and renew the kingdom. It is the renewing of the Davidic kingdom that Israel proclaimed on Palm Sunday at the coming of Christ to Jerusalem –
“Hosanna!
‘Blessed is He who comes in the name of the Lord!’
10 Blessed is the kingdom of our father David
That comes in the name of the Lord!
Hosanna in the highest!” Mark 11:9, 10
This time, all of Israel will join in the event, hailing Jesus, their long-rejected Messiah, as indicated in verse 15. Israel asked for a king, and they got Asked for a king. Jesus is the King they asked for, though they didn’t even realize who He was. Saying He was caused to reign in the Gilgal signifies Jesus will finally reign among Israel in “the Liberty” of finally being freed from the law.
Noting that they sacrificed repayments to Yehovah is a way of saying that they will finally worship the Lord in the way they should. They will not need sin offerings and burnt offerings because Jesus is the fulfillment of them. But there will always be a time for thanks, praises, and fellowship when it comes to a relationship with God through Jesus.
Consider the final words of the chapter, “And he brightened there, Saul, and all men Israel, until vehemently.” Imagine what that day will be like when the enemy is defeated and Jesus alone reigns in Israel. What a story of realized hope we are being shown!
As noted, at some point, the typology of Saul will have to give way to that of David. There will be many chapters of overlap between the two, but what has been presented in today’s sermon is a sure and profound picture of what is coming upon Israel in the future.
What this means can be explained through a few thoughts. First, Israel, the nation, is not right with God at this time. That is certain. It is the law that has separated them from Him. Instead of trusting Him and His grace, they rejected Him and continue under law to this day.
Understanding that, the coming temple in Jerusalem is not to be a point of rejoicing for the people of God. It is the place where the ultimate enmity between God and His people rests, meaning the Law of Moses and what that will lead to. The coming temple signifies a thorough rejection of Jesus Christ, which will be on display for the entire world to see.
The Antichrist will see it, revel in it, and use it against Israel. But the truth will ultimately prevail, and the glory of Jesus Christ will finally radiate in the hearts of the people who have long rejected Him.
And that leads to two truths as well. First, Israel today is identified as lo ammi, Not My People. They are Dry Perpetual Fountain, meaning the people through whom Christ came and the Spirit was granted, but who do not possess either.
Second, Israel of today is not wholly rejected by God, the church did not replace them, and there is a plan and a purpose for them in the future. Someday they will be ammi, My People, once again. These truths are clearly and unambiguously taught in the New Testament, but even the Old Testament assures us it is so, both explicitly and in pictorial/typological ways.
We need to have our theology correct concerning Jesus, Israel, the church, and eschatology. Each of these tenets is important. Consider what God is doing in the world, hold fast to Jesus Christ, and be confident that when God enters into a covenant, He will see it through to its completion.
In the case of Israel, that means national salvation and exaltation. In the case of belief in Jesus and entering the New Covenant, it means eternal salvation. Hold fast to this truth. God’s word proclaims both. Hallelujah and amen.
Closing Verse: “…for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.” 2 Timothy 1:12
Next Week: 1 Samuel 12:1-12 Trumpers will trumpet and singers will sing, lots of fun! … (Behold the King, Part I) (21st 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 11:1-15 (CG)
1 And he ascended, Nahash the Ammonite, and he encamped upon Jabesh Gilead. And they said, all men Jabesh, unto Nahash, “You must cut to us covenant and let us serve you.”
2 And he answered unto them, Nahash the Ammonite, “In this I will cut to you: In boring to you all eyes, right, and I sat-ward reproach upon all Israel.”
3 And they said unto him, elders Jabesh, “You must cause to slacken to us seven days. And let us send messengers in all border Israel. And if naught causing to save us, and we came out unto you.”
4 And they came, the messengers, Gibeah Saul. And they spoke the words in ears the people. And they lifted, all the people, their voice, and they wept. 5 And behold! Saul coming after the cattle from the field. And he said, Saul, “What to the people that they will weep?” And they recounted to him words men Jabesh. 6 And it surged, Spirit God, upon Saul in his hearing the words, the these. And it burned, his nostril, vehemently. 7 And he took, pair cattle, and he dismembered it. And he sent it in all border Israel in hand the messengers, to say, “Whom he not going after Saul and after Samuel, thus it will be done to his cattle.”
And it fell, alarm Yehovah, upon the people. And they came according to man one. 8 And he visited them in Bezek. And they were, sons Israel, three hundreds thousand. And man Judah thirty thousand. 9 And they said to the messengers, ‘the coming,’ “Thus you will (surely) say to man Jabesh Gilead, ‘Tomorrow it will be to you salvation in heat the sun.’” And they came, the messengers, and they caused to declare to men Jabesh. And they brightened. 10 And they said, men Jabesh, “Tomorrow we will come unto you, and you did to us according to all the good in your eyes.”
11 And it was from morrow, and he set, Saul, the people – three heads. And they came in midst the camp in watch, the morning. And they struck Ammon until heat the day. And it was, the ‘being left,’ and they dispersed. And not they were left, in them, two together.
12 And he said, the people unto Samuel, “Who the saying, ‘Saul, he will reign upon us?’ You must give the men, and let us cause to kill them.”
13 And he said, Saul, “Not he will be caused to die, man, in the day, the this. For the day He made, Yehovah, salvation in Israel.”
14 And he said, Samuel, unto the people, “You must walk, and we will walk the Gilgal, and let us renew there the kingdom.” 15 And they walked, all the people, the Gilgal. And they caused to reign there, Saul, to faces Yehovah in the Gilgal. And they sacrificed there sacrifices repayments to Yehovah. And he brightened there, Saul, and all men Israel, until vehemently.
1 Samuel 11:1-15 (NKJV)
1 Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.”
2 And Nahash the Ammonite answered them, “On this condition I will make a covenant with you, that I may put out all your right eyes, and bring reproach on all Israel.”
3 Then the elders of Jabesh said to him, “Hold off for seven days, that we may send messengers to all the territory of Israel. And then, if there is no one to save us, we will come out to you.”
4 So the messengers came to Gibeah of Saul and told the news in the hearing of the people. And all the people lifted up their voices and wept. 5 Now there was Saul, coming behind the herd from the field; and Saul said, “What troubles the people, that they weep?” And they told him the words of the men of Jabesh. 6 Then the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused. 7 So he took a yoke of oxen and cut them in pieces, and sent them throughout all the territory of Israel by the hands of messengers, saying, “Whoever does not go out with Saul and Samuel to battle, so it shall be done to his oxen.”
And the fear of the Lord fell on the people, and they came out with one consent. 8 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 to the messengers who came, “Thus you shall say to the men of Jabesh Gilead: ‘Tomorrow, by the time the sun is hot, you shall have help.’” Then the messengers came and reported it to the men of Jabesh, and they were glad. 10 Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you may do with us whatever seems good to you.”
11 So it was, on the next day, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and killed Ammonites until the heat of the day. And it happened that those who survived were scattered, so that no two of them were left together.
12 Then the people said to Samuel, “Who is he who said, ‘Shall Saul reign over us?’ Bring the men, that we may put them to death.”
13 But Saul said, “Not a man shall be put to death this day, for today the Lord has accomplished salvation in Israel.”
14 Then Samuel said to the people, “Come, let us go to Gilgal and renew the kingdom there.” 15 So all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal. There they made sacrifices of peace offerings before the Lord, and there Saul and all the men of Israel rejoiced greatly.
