I Samuel 31:7 · Bible study
1 Samuel 31:7 Commentary: Land Lost After Saul's Death
Hebrew · 9 what the commentators say
Meaning in one sentence
What happened when Israel abandoned its cities and the Philistines moved in after Saul's defeat?
Research Summary
- Meaning: Panic after Saul's death led Israelites to abandon their cities; the Philistines moved in and occupied them.
- Key words: “saw” (H7200 ra’ah, perceived the defeat), “fled” (H5127 nus, escape in haste), “dwelt” (H3427 yashav, permanent settlement).
- Main debate: The precise geography: “other side of the valley” and “beyond the Jordan” may refer to northern tribes or areas near the river; Gill and others note the Hebrew ‘eber can mean “about” as well as “beyond.”
- Theological theme: Covenant curses fulfilled (Leviticus 26:32; Deuteronomy 28:33); judgment on a failed king; God’s sovereignty over defeat as well as victory.
- Best use: A sermon or lesson on how spiritual decline leads to visible loss, and how God works through judgment to prepare redemption.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
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.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
And when the men of Israel that were on this side of the valley, and [they] that were on this side of 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.
Douay-Rheims Douay-Rheims Bible 1899
And the men of Israel, that were beyond the valley, and beyond the Jordan, seeing that the Israelites were fled, and that Saul was dead, and his sons, forsook their cities, and fled: and the Philistines came and dwelt there.
Translations in other languages (10 available)
Y los de Israel que eran de la otra parte del valle, y de la otra parte del Jordán, viendo que Israel había huído, y que Saúl y sus hijos eran muertos, dejaron las ciudades y huyeron; y los Filisteos vinieron y habitaron en ellas.
E os de Israel que eram da outra parte do vale, e da outra parte do Jordão, vendo que Israel havia fugido, e que Saul e seus filhos eram mortos, deixaram as cidades e fugiram; e os filisteus vieram e habitaram nelas.
Ceux d’ Israël qui étaient de ce côté de la vallée et de ce côté du Jourdain, ayant vu que les hommes d’ Israël s’ enfuyaient et que Saül et ses fils étaient morts, abandonnèrent leurs villes pour prendre aussi la fuite. Et les Philistins allèrent s’ y établir.
Da aber die Männer Israels, die jenseits des Grundes und gegen den Jordan hin waren, sahen, daß die Männer Israels geflohen waren, und daß Saul und seine Söhne tot waren, verließen sie die Städte und flohen auch; so kamen die Philister und wohnten darin.
Als de mannen van Israel, die aan deze zijde van het dal waren, en die aan deze zijde der Jordaan waren, zagen, dat de mannen van Israel gevloden waren, en dat Saul en zijn zonen dood waren, zo verlieten zij de steden, en zij vloden. Toen kwamen de Filistijnen en woonden daarin.
E quando gl’Israeliti che stavano di là dalla valle e di là dal Giordano videro che la gente d’Israele s’era data alla fuga e che Saul e i suoi figliuoli erano morti, abbandonarono le città, e fuggirono; e i Filistei andarono essi ad abitarle.
Co gdy ujrzeli mężowie Izraelscy, którzy za doliną, i za Jordanem mieszkali, iż uciekali mężowie Izraelscy, a iż umarł Saul, i synowie jego, odbieżawszy miast, pouciekali też, a przyszedłszy Filistynowie mieszkali w nich.
Израильтяне, жившие на стороне долины и за Иорданом, видя, что люди Израилевы побежали и что умер Саул и сыновья его, оставили города свои и бежали, а Филистимляне пришли и засели в них.
住平原 那邊 並 約旦河 西 的以色列 人，見 以色列 軍兵 逃跑， 掃羅 和他兒子 都死了，也就棄 城 逃跑。非利士人 便來 住 在其中。
And when the men of Israel across the valley and on the other side of Jordan saw that the army of Israel was in flight and that Saul and his sons were dead, they came out of their towns and went in flight; and the Philistines came and took them for themselves.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 31:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this verse records the immediate, sweeping territorial collapse that followed Saul's death. Adam Clarke notes the panic that drove Israelites to flee “as far as they could out of the reach of the Philistines.” Barnes adds that the phrase “on the other side of the valley” likely refers to the northern tribes, Naphtali, Zebulun, Issachar, who saw the defeat and fled. Gill points out that the Hebrew word ‘eber can be read either as “beyond” or “about,” so the phrase may indicate people living around the valley and the Jordan rather than strictly on the far side; but the outcome is identical. The Cambridge Bible observes that the parallel in 1 Chronicles 10:7 uses a simpler expression (“in the valley”), but here the doubled location words underline how far the terror spread. Keil and Delitzsch tie the verse to the war narrative begun in chapter 28, showing that the loss of the king left the land undefended. All agree the Philistines moved into Israelite towns as a direct result of the battle.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Philistines occupied Israelite cities after the battle, and the flight of the people was a direct consequence of Saul's defeat.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Geographical extent of the abandonment | The valley is the Jezreel Valley; the defeat caused a widespread panic across northern Israel. | Whether 'beyond the Jordan' means the Transjordan tribes (east) or the region west of the river near the battlefield, commentators like Gill and the Cambridge Bible allow both readings; Barnes takes it as the east. |
| Nature of the Israelite response | The flight was real and immediate; the Philistines occupied the deserted cities. | Whether this was a justified tactical retreat (Clarke) or a shameful lack of faith (Matthew Henry implies cowardice). Some see it as a natural consequence of losing the king, others as divine judgment. |
| Theological significance for the monarchy | Saul's death marks the end of his dynasty and a crisis for Israel’s national identity. | Whether this verse proves that God directly punished Saul’s disobedience (most Protestants) or that natural consequences of poor leadership are part of God’s providential order (a more open reading). |
Historical & Cultural Context
The valley of Jezreel (or Esdraelon) was the traditional corridor for armies moving between the Jordan Valley and the Mediterranean coast. Israelite settlement in this region included the tribal allotments of Issachar, Zebulun, and Naphtali. The phrase “beyond the Jordan” (Hebrew ‘eber ha-yarden) normally refers to the eastern side, where Reuben, Gad, and half-Manasseh dwelt. But as Gill notes, the same word can mean “about” or “beside,” so the verse may describe inhabitants near the river itself, east or west. Either way, the flight was not limited to the battlefield. It swept across the entire northern area.
This mass abandonment fulfills the covenant warnings found in Leviticus 26:32, 36 and Deuteronomy 28:33: if Israel forsook the Lord, their enemies would possess their land and cities. The Philistines, who had already controlled much of the lowlands, now moved into formerly Israelite strongholds such as Beth-shan (1 Samuel 31:10). Strategically, this gave them command over the Jordan Valley and the routes into the hill country. Theologically, it represented the lowest point of Saul's reign, a king who had lost God's favor leading the nation into the curses of the covenant. Yet even here, the story does not end in silence: the men of Jabesh-Gilead soon recover the bodies (vv. 11, 13), and God's plan for David's kingship is already being prepared.
Textual Notes
No major textual variants threaten the interpretation of 1 Samuel 31:7. The parallel passage in 1 Chronicles 10:7 reads “when all the men of Israel that were in the valley saw” instead of “on the other side of the valley,” omitting the phrase about the Jordan. This suggests the Chronicler may have simplified the geography. The Hebrew ‘eber (side/beyond) can also be rendered “about,” which some translators adopt. The consulted sources note no significant manuscript discrepancies.
Reception History
This verse has been read in church tradition as a somber illustration of the wages of sin and the fragility of human kingship. Early Christian writers saw it as a foreshadowing of the desolation that comes when God’s anointed is rejected. In the Reformation, it was often paired with David’s rise to show the contrast between a king after God’s heart and one who disobeyed. The Calvinist tradition emphasized the sovereignty of God even in Israel’s defeat; Wesleyan interpreters focused on the moral consequences of Saul’s choices. Throughout Christian history, the verse has reminded believers that political and military failure can never undo God’s ultimate plan of redemption, a plan already hinted at by the valiant rescue of Saul’s body by the men of Jabesh-Gilead.
Preaching This Verse
Three-point outline
- The fall of a king. Saul's death ended a reign marked by both early promise and later disobedience. His loss triggered a crisis of leadership that left Israel vulnerable.
- The flight of the people. Fear spread beyond the battle lines. Entire communities abandoned their homes, not because they were attacked, but because hope had collapsed.
- The occupation of the enemy. Into the vacuum came the Philistines. What Israel had once taken with God's help, they now lost because of their king's failure and their own trust in human strength.
Five-point outline
- The battle lost (vv. 1, 2).
- The king's death (vv. 3, 6).
- The people's fear (v. 7a).
- The land abandoned (v. 7b).
- The enemy settled (v. 7c).
Illustration hooks
- Sports. The star player goes down, and the rest of the team loses all fight. A single failure can drain morale from an entire group.
- Business. A company's founder resigns in scandal; key employees leave; competitors move into the market share left behind.
- Community. When a respected leader falls, neighbors become suspicious and withdraw. Fear spreads faster than facts.
Questions your congregation is asking
- Why did the Israelites give up so quickly instead of rallying?
- How could the Philistines just move into their homes, didn't God promise this land to Israel forever?
- Does this verse show that leadership failure can undo God's plans for his people?
Leading a Discussion
This verse records the immediate aftermath of Saul's defeat. The panic was not confined to the battlefield, it swept across the entire region. Whole cities were abandoned, and the enemy moved in. As you consider this passage, reflect on how fear and disappointment can reshape a community, and how God keeps his promises even when his people lose everything.
Discussion questions
- What did the Israelites “see” (Hebrew ra’ah) that led them to flee? Was it just the battle, or something deeper?
- Why would people abandon their cities even when the enemy had not yet arrived? What does that say about their trust in God?
- How does this verse connect to the covenant warnings in Leviticus 26 and Deuteronomy 28?
- In what ways do we sometimes “abandon the city” out of fear rather than faith?
- How did God preserve a remnant and raise up David after this low point in Israel's history?
- What does this passage teach about the power of leadership to shape a whole community's courage or fear?
- Where do you see hope in the middle of this dark moment?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 26:32 | I will bring the land into desolation, and your enemies who dwell in it will be astonished at it. |
| Leviticus 26:36 | “‘As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies. The sound of a driven leaf will put them to flight; and they shall flee, as one flees from the sword. They will fall when no one pursues. |
| Deuteronomy 28:33 | A nation which you don’t know will eat the fruit of your ground and all of your work. You will only be oppressed and crushed always, |
| Judges 6:2 | The hand of Midian prevailed against Israel; and because of Midian the children of Israel made themselves the dens which are in the mountains, the caves, and the strongholds. |
| I Samuel 13:6 | When the men of Israel saw that they were in trouble (for the people were distressed), then the people hid themselves in caves, in thickets, in rocks, in tombs, and in pits. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke attributes the flight of these Israelites to sheer panic rather than military defeat. He observes that because the Philistines held Beth-shan near the Jordan, even people on the far side of that river fled for safety, fearing they were within reach.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that "on the other side of the valley" refers to northern tribes such as Naphtali and Zebulun, while 1 Chronicles 10:7 narrows the scope to the plain of Jezreel alone. He also notes that "on the other side Jordan" usually means east of the river, but here it must mean the west, since the Philistines occupied cities there.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that "on the other side of the valley" likely means the side opposite the battlefield, toward the northern tribes. For "on the other side Jordan," he suggests the phrase could mean "on the side of the Jordan," in the district between the battlefield and the river, rather than the eastern side.
Geneva Bible Notes Reformed 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.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the phrase "on the other side" actually means "about" or "near" the valley and the Jordan, not across them. He notes the Israelites did not see the flight and deaths firsthand but learned of them, then fled out of fear, leaving their cities for the Philistines to occupy.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the specific valley as the Jezreel Valley and explains that the people living there fled because ancient war customs would have cost them their liberty or lives had they stayed for the advancing Philistine victors.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch clarifies that "all his men" who died with Saul refers only to the king's personal servants and household, not the entire army. They also specify that the Philistines seized the entire northern part of Israel west of the Jordan, leaving only Peraea and Judah untouched, a conquest the text traces through specific geographic markers.
Lange's Commentary Reformed 1857
Lange sees Saul’s suicide not as a sudden act of panic but as the final outcome of a long spiritual decay. He traces it to unchecked self-will, pride, and a heart severed from God, making the king his own instrument of judgment. The fear of insult from the enemy was only the immediate trigger, not the real cause.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees Saul's death as God's long-awaited day of reckoning. The king's sins—sparing the Amalekites, murdering the priests, and hunting David—finally catch up with him, and God's righteous judgment falls.