Who was Nahash the Ammonite?

Ammonite king who encamped against Jabesh-gilead, and who tauntingly agreed to make its inhabitants tributary on condition that he should thrust out the right eye of each for a reproach on all Israel. Saul raised an army and the Ammonites were defeated. 1 Sam. 11:1-2; 1 Sam. 12:12. Josephus relates that Nahash had successfully oppressed the tribes on the east of the Jordan, which gave him self-confidence in making his terms to Jabesh-gilead; and says that Nahash was slain. Perhaps the same as the father of Hanun who insulted David's ambassadors. 2 Sam. 10:2; 2 Sam. 17:27; 1 Chr. 19:1-2.

Nahash the Ammonite encamped against Jabesh-gilead. Nahash means "the serpent." This invasion took place before Saul had been made king. From chapter 12:12 we learn that it really was the occasion why Israel demanded a king. In despair the inhabitants of Jabesh-gilead offered to make a covenant with this old foe of Israel, whom Jephthah had so successfully fought. Ammon represents typically the enemy of God's people characterized by evil doctrines and perversions of the truth of God. How often compromise is made with the most subtle errors which emanate from Nahash, the serpent! But he makes his condition, their right eyes are to be plucked out. We speak of the eye of faith, and typically we may apply it in this way. All errors and false doctrines blind the eyes of faith and rob God's people of their true vision.

“David said, I will show kindness to Hanun the son of Nahash, as his father showed kindness to me” (v. 2). We have no reason to think that this Nahash is any other than the one presented to us in 1 Samuel 11, whose pride and fury had sought the satisfaction of putting out the right eye of all the inhabitants of Jabesh-Gilead in order to put Israel to shame. God had delivered them by Saul's hand, but we see how decidedly this wicked, blood-thirsty man was the enemy of God's people. His natural character brings out all the more that which our chapter has to say about him.

Hardly has the office of king been established than Nahash the Ammonite comes on the scene, Israel's dreaded enemy, but not their great internal enemy like the Philistine encamped at the hill of God, about whom God had said, “And he will save My people out of the hand of the Philistines” (1 Sam. 9:16). In order to avoid combat, the men of Jabesh-Gilead propose an alliance with the enemy in exchange for their servitude. Nahash responds to this proposal only with scorn; such is all we can gain from our weak concessions to the world and from our lack of faith! The men of Jabesh do not even think of the deliverer whom God had just given them, for the people had not acknowledged Saul except in respect to those qualities which the flesh accepts: outward beauty and natural qualities.

Saul's first opportunity to distinguish himself came when peril developed for the inhabitants of Jabesh-Gilead. The Ammonite King besieged the place, and in response to the people's appeal for terms, he proposed to thrust out all their right eyes, and lay it for a reproach upon all Israel (1 Sam. 11).

Nahash the Ammonite had apparently the most profound contempt for the people of God. When he proposed to put out the right eyes of the inhabitants of Jabesh-Gilead, and lay it for a reproach upon all Israel, and furthermore, when he granted them seven days respite to seek help if they could obtain it, it is evident that he considered the nation utterly impotent. To such a condition had Israel's unfaithfulness reduced them in the eyes of their neighbours. How blessed to read, by way of contrast, what is recorded of the early Church — "of the rest durst no man join himself to them, but the people magnified them" (Acts 5:13). This effect was produced by the manifest presence and power of God operating amongst the saints.

1 Sam. 11, 1 Sam. 12. On Nahash the Ammonite declaring that he would make a covenant with the inhabitants of Jabesh-gilead only on the condition of thrusting out all their right eyes, to "lay it for a reproach upon all Israel," Saul was stirred to action by the Spirit of God, and the Ammonites were slain. Samuel called the people to Gilgal (the place where the flesh had been judged), and Saul was made king before the Lord, and peace offerings were offered. Samuel solemnly appealed to the people, first as to his own integrity, and then as to God's faithfulness , and to their own waywardness. A sign was given them; they were not to fear, but be faithful, and mercy would be the result.

Samuel ‘grew, and Jehovah was with him, and let none of his words fall to the ground. And all Israel, from Dan even to Beer-sheba, knew that Samuel was established a prophet of Jehovah’ (vs. 19–20). But when the Philistines attacked, the people did not turn to him for counsel but used the ark as a mere totem in the struggle that followed — with disastrous results. For more than 20 years they lamented until Samuel graciously took the initiative and showed them that they needed to repent. He prayed for them, and as they humbled themselves and he presented a burnt offering for them, they gained a long-lasting victory over the Philistines with the Lord’s miraculous help. Cities were restored to them and they enjoyed a period of blessing under Samuel’s leadership (chs. 4–7).[2] But then they said to him, ‘Behold, thou art become old, and thy sons walk not in thy ways: now appoint us a king to judge us, like all the nations’ (8:5). There was truth in this about his sons (v. 3) — it seems that he had made a mistake — but later we learn the real reason for their request: they were afraid of Nahash the Ammonite (12:12) and wanted a king of their own to defeat him. This displeased Samuel but he prayed to the Lord who said, ‘Hearken unto their voice, and make them a king’ (8:22). God is long-suffering with His people and He expects His servants ‘not to contend, but be gentle towards all; apt to teach; forbearing; in meekness setting right those who oppose’ (2 Tim. 2:24–26).

That they were to have one was plain. This was no afterthought in God's mind. But their motives for desiring one were wrong. Scripture details all this to us (1 Sam. 8 – 12), giving the clue to Israel's actions, and furnishing us with a key, the key by which, if any difficulty arises in the mind about Deuteronomy 17, it can be satisfactorily explained; whereas the sceptic would settle the question, as he thinks, by the denial that Deuteronomy 17:14–20 is God's revelation by Moses. The law gave directions about the king, and guidance also for his conduct; but though foretelling the establishment of the kingdom, it did not prescribe the conditions under which they should prefer their request. Did, then, the existence of the law in Deuteronomy diminish their guilt in the matter? Assuredly not. They were wrong in asking for their king when and how they did, and, as the history shows, he became a hindrance to them. But to any true-hearted person among them, how comforting such a portion of the law must have been, as it showed that, whatever in their wilfulness and unbelief, they might do, God had given directions which, if carried out, would be for the welfare of all concerned when a king should be set over them. A saint of Samuel's day would surely have valued that law as a proof of Jehovah's forethought for His people. A critic of this day would deny its authenticity as part of the law given by Moses. The people's wish was for a king to fight their battles with the Ammonites; the Lord's thought was that the king should save them out of the hand of the Philistines. (1 Sam. 9:16.) Saul answered to the desire of Israel, but fell miserably short of the thoughts of God. Had God, in the days of Samuel, ceased to care for His people? Israel evidently seemed to think this. They considered only the pressing evil of the moment, that of Nahash, the Ammonite, acting against them from without. The Lord thought of a worse evil, the power of the uncircumcised within the land. Nothing less than deliverance from that would meet His desires on their behalf. And David, in whose choice the people had no part, and for whom they had expressed no wish, carried out the mind of God as to the Philistines, by first slaying their champion, and subsequently subduing them, and taking Metheg-Ammah, or Gath, out of their hands (2 Sam. 8:1; 1 Chron. 18:1); and finally destroying, with his captains, the remnant of the giants that remained. (2 Sam. 21:15–22.) But this introduces us to the kingdom in connection with David. To the histories of Saul and of David — both anointed of God, and on earth together — let us now turn.

But let us apply ourselves to the facts as narrated. After leaving Rachel's sepulchre, Saul might have been reminded that, though now an anointed king, he was but dust, a Benoni, the son of his mother's sorrow, and that God alone could make him a Benjamin, His instrument of power; but after parting with the three men going up to God to Bethel, who could have taught him to put his trust in the God of Jacob, ever faithful to all His promises, he is brought to the hill of God, and there (remarkable spot) he finds the Philistines securely entrenched. He is thus face to face with the difficulties before him, for the people had desired a king to fight their battles and the Lord had given him to be their captain, to deliver them especially out of the hand of the Philistines, their bitterest as well as their strongest enemies. He could well have done it, had he proved obedient; for here, in the sight of the foe, the Spirit of the Lord came upon him and he is at once seen prophesying with the prophets, with all the accompaniments of joy and triumph, the psaltery, the tabret, the pipe and the harp: the battle was the Lord's, therefore he might well rejoice, for then the victory was sure. To awaken faith in his soul, speedy proof of this was afforded him. When the inhabitants of Jabesh Gilead sought deliverance from Nahash the Ammonite, in the energy of the Spirit he called out the people, led them victoriously against the enemy, and rescued Jabesh. That he was a gifted man was thus put beyond question, and nature will appreciate gift. He was admired of all, was at once confirmed in the kingdom, and he and all the men of Israel rejoiced together greatly (11). With Samuel only was there reserve. He was not carried away by the popular enthusiasm, and the Lord sent thunder and rain in wheat harvest to confirm His word of warning (12).