1 samuel 19 commentary

1 SAMUEL 19 COMMENTARY

Saul Tries to Kill David 1 Saul told his son Jonathan and all the attendants to kill David. But Jonathan was very fond of David

CLARKE, "That they should kill David - Nothing less than the especial interposition of God could have saved David’s life, when every officer about the king’s person, and every soldier, had got positive orders to despatch him.

GILL, "And Saul spake to Jonathan his son,.... Who was heir to his crown; and though he knew he loved David, and was in strict friendship with him, yet he might hope, that as his succession to the kingdom was in danger, as he thought, and that David was his rival in it, his mind would be alienated from him; and that he would listen rather to a father than a friend, and would see where his true interest lay, and abandon David, yea, seek his ruin, which Saul was intent upon and to all his servants; who yet pretended to love David, and as he himself said they did, and some of them might; with these he might rather hope to succeed, as they were attached to him, and might be secretly enemies of David, and therefore to these, as well as to his son, he spake, and gave his orders: that they should kill David; as if he was a traitor, and an usurper of his throne, and one that had a design upon that, and upon his life; finding he could do nothing by the schemes, and snares, and stratagems, he used in a private manner, he grew outrageous and furious, and openly declared his views, and laid his injunctions on his son and servants to take away David's life, as a very dangerous person to his crown and government.

HENRY, "Saul and Jonathan appear here in their different characters, with reference to David.

I. Never was enemy so unreasonably cruel as Saul. He spoke to his son and all his servants that they should kill David, 1Sa_19:1. His projects to take him off had failed, and therefore he proclaims him an out-law, and charges all about him, upon their allegiance, to take the first opportunity to kill David. It is strange that he was not ashamed thus to avow his malice when he could give no reason for it, and that knowing 1

all his servants loved David (for so he had said himself, 1Sa_18:22), he was not afraid of provoking them to rebel by this bloody order. Either malice was not then so politic, or justice was not so corrupted as it has been since, or else Saul would have had him indicted, and have suborned witnesses to swear treason against him, and so have had him taken off, as Naboth was, by colour of law. But there is least danger from this undisguised malice. It was strange that he who knew how well Jonathan loved him should expect him to kill him; but he thought that because he was heir to the crown he must needs be as envious at David as himself was. And Providence ordered it thus that he might befriend David's safety.JAMISON, "1Sa_19:1-7. Jonathan discloses his father’s purpose to kill David.Saul spake to Jonathan his son, and to all his servants, that they should kill David — The murderous design he had secretly cherished he now reveals to a few of his intimate friends. Jonathan was among the number. He prudently said nothing at the time, but secretly apprised David of his danger; and waiting till the morning, when his father’s excited temper would be cooled, he stationed his friend in a place of concealment, where, overhearing the conversation, he might learn how matters really stood and take immediate flight, if necessary.

COFFMAN, "Coffman's Commentaries on the BibleDAVID BEGINS LIFE AS A FUGITIVE AND AN OUTLAWThis chapter reports repeated attempts by Saul to murder David, resulting finally in David's permanent exile from Saul's court and his being continually hunted by Saul who forced upon him the status of an outlaw.The remark of H. P. Smith that this chapter has, "Four sections which cannot be reconciled with each other,"[1] exemplifies the confusion and frustration which inevitably come from the false theories of "multiple sources." The chapter actually presents no difficulties whatever.SAUL DECIDES TO KILL DAVID; JONATHAN INTERVENES"And Saul spoke to Jonathan his son and to all his servants that they should kill David. But Jonathan, Saul's son, delighted much in David. And Jonathan told David, "Saul my father seeks to kill you; therefore take heed to yourself in the morning, stay in a secret place, and hide yourself,' And I will go out and stand beside my father in the field where you are, and I will speak to my father about you; and if I learn anything I will tell you." And Jonathan spoke well of David to Saul his father, and said to him, "Let not the king sin against his servant David; because he has not sinned against you, and because his deeds have been of good service to you; for he took his life in his hand and he slew the Philistine, and the Lord wrought a great victory for all Israel. You saw it, and rejoiced; why then will you sin against innocent blood by killing David without a cause"? And Saul hearkened to the voice

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of Jonathan; Saul swore, "As the Lord lives, he shall not be put to death." And Jonathan called David and showed him all these things, and he was in his presence as before.""And Saul spoke to Jonathan ... and all his servants that they should kill David" (1 Samuel 19:1). The despotic wickedness of Saul reaches a climax here. All of his schemes to have David killed by the Philistines having failed, "He here proclaims him an outlaw, and charges all about him upon their allegiance to kill him."[2]We are not given any of the reasons which Saul might have alleged as the basis of this shameful edict against his own son-in-law; but, "He probably accused David of being a traitor and of planning to usurp the throne."[3] Whatever reasons he might have claimed as the basis of his shameful declaration, Jonathan intervened, refuted the last one of all such evil allegations, insisted upon David's innocence, and in return received from Saul a solemn oath in the name of the Lord that David would not be put to death. Before leaving this, we must include the comment of Matthew Henry, who said, "The ease with which Saul had violated other oaths makes the sincerity of this one justly questionable."[4]Hawker's Poor Man's CommentaryCONTENTSThe history of David, and Saul's enmity against him, is prosecuted in this chapter. Saul throws of the mask, and openly commands his son and servants to kill David. Jonathan expostulates with his father on the subject, and for a time obtains a promise, that David shall not be hurt. But his malice breaks out afresh, and he is obliged to flee for his life. Saul pursues him; but his design is overruled, and David again escapes. These are the principal things contained in this chapter.1 Samuel 19:1(1) ¶ And Saul spake to Jonathan his son, and to all his servants, that they should kill David.We should again remark in the character of Saul, the progress of sin. In his example indeed, it is most awful. Having not been able to accomplish his bloody design upon David by private stratagem, he now proceeds by open command. So Herod, in his intention to crush the Lord Jesus, desired the wise men, when they had found Christ, to tell him where he was, that he might go and worship him also; but when he found that scheme failed, he sent out an order to kill all children under two years old, concluding that that must subject the Lord Jesus to the power of the sword. Matthew 2:8-9; Mat_2:16.TRAPP, "1 Samuel 19:1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David.

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Ver. 1. And Saul spake to Jonathan his son.] Detexit facinus fatuus et non implevit, saith Tacitus of one that was sent by the senate to kill another, but revealed it to one that disclosed and prevented it. Did Saul think that Jonathan would kill David whom he so dearly loved? How grossly mistaken was Saul! how shameless and impudent! This was in peius proficere: wicked men grow worse and worse, till wrath come upon them to the utmost.And to all his servants.] Who were, while, great admirers of David, [1 Samuel 18:5] but now cold friends at best; not one of them speaks for him, and not a few of them are ready to act against him, according to the courtier’s motto, Quicquid regi placet, mihi placet; whatsoever pleaseth the king shall please me. Jonathan said nothing at present, lest he should seem publicly to oppose his father: whom also he now perceived to be in a rage, and so not in case to hear good counsel. Seedsmen sow not in a storm; physicians give not a potion in a fit.That they should kill David.] But reason or cause he allegeth none. It was indeed the very same that Graecinus died for. Graecinum Iulium virum egregium Caesar occidit ob hoc unum, quod melior vir erat quam esse quenquam tyranno expedirer, saith Seneca: (a) that is, Graecinus Julius was by Caesar put to death for this only reason, because he was a better man than the tyrant could well away with. BENSON, "1 Samuel 19:1. Saul spake to Jonathan, and all his servants — When he could not destroy David by craft, he declares open enmity to him; and commands his son and his whole court to make him away; some of whom he thought would obey him. It is strange he should speak to Jonathan to murder David, if he knew the friendship he had for him; and he could not well be ignorant of it, since he had so publicly declared it, as we read chap. 1 Samuel 18:3-4. But he imagined his love to a father would overcome his love to a friend; and there was a great providence of God in his disclosing his mind so freely to Jonathan, as by that means David came to be certainly informed of his danger.ELLICOTT, "(1) That they should kill David.—The literal translation of the original gives a much better sense: “that he intended to kill David,” or “about killing David.” The latter is the rendering of the LXX. and the Syriac. The murderous impulse of the unhappy Saul gradually increased in intensity. First, it showed itself only in the paroxysms of insanity, when the half distraught king would grasp and poise his heavy spear, as though he would hurl it at the kindly musician as he tried to calm the troubled spirit. Then it would plot and scheme against the hated life, trying to involve this young soldier in some enterprise fraught with deadly peril. Now he speaks openly to his heir and his counsellors of the risk incurred by suffering so dangerous a man to live.COKE, "1 Samuel 19:1-2. Saul spake to Jonathan— Jonathan, when Saul ordered him to kill David, disobeyed the command, and, instead of murdering him, pleaded his innocence and merits as reasons for saving him. He also disclosed to David his

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father's design and fixed resolution to destroy him; and, in my judgment, neither was inconsistent with his duty and allegiance to his father and king. He who knows of a conspiracy against an innocent person's life, and does not discover it, or who kills such a one by another's instigation and command, is himself a murderer; and no duty to a father, nor allegiance to a prince, can oblige any one to shed innocent blood. Jonathan was, therefore, so far from acting contrary to his duty and allegiance, in refusing to become his father's instrument in murdering David, that he gave a noble instance of filial piety, affection, and duty, in his repeated endeavours to preserve him from so unnatural and atrocious a crime; and piety and virtue will ever applaud him for the generous concern that he expressed for the honour of his father, and the preservation of his friend. The reader will observe, that Jonathan ever considers David as an innocent person, and pleads for him to his father, not as a rebel or notorious offender, to obtain his pardon, but as having never done any thing to forfeit Saul's favour, or his own life; and therefore Jonathan must be commended in disobeying his father's order, and doing all he can to prevent his purpose to kill him. CONSTABLE, "Verses 1-7Jonathan"s attempt to protect DavidSaul now abandoned pretense ( 1 Samuel 18:22) and ordered Jonathan and his soldiers to put David to death (cf. 1 Samuel 19:11). He "went public" with his attacks against David feeling driven, like the Pharaoh of the plagues, to more desperate measures. This created a conflict of loyalties for Jonathan who needed to honor his father and king, but who also loved David (cf. 1 Samuel 18:1; 1 Samuel 18:3). Jonathan chose to tell David what Saul"s intentions were, but he also tried to honor his father by urging him not to kill David. He appealed to Saul logically and rationally. He reminded Saul that he was the king and that David was his servant, that he needed to be fair with David, and that it was in Saul"s best interest to let David live ( 1 Samuel 19:4). He also reminded Saul that David was the Lord"s instrument who had defeated Israel"s enemies and that Saul had rejoiced in his success. Moreover he appealed for justice since David"s death was unwarranted ( 1 Samuel 19:5). Jonathan"s words echo Saul"s own statement when he had freed Jabesh-gilead earlier in his reign ( 1 Samuel 11:12-15). Then Saul had generously refused to punish his detractors. Perhaps it was this memory that moved him to promise Jonathan that he would be merciful to David.Jonathan"s appeal was successful, at least temporarily, and resulted in Saul solemnly vowing not to kill David ( 1 Samuel 19:6), which vow he broke shortly ( 1 Samuel 19:10). Later Jonathan was not as successful ( 1 Samuel 20:28-29). Nevertheless this time his appeal resulted in David"s restoration to the court and his continuing ministry to the king ( 1 Samuel 19:7).PETT, "Introduction

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Chapter 19.David Must Die!A Period Of Stalemate Is Followed By A Period In Which Saul Is Determined That David Must Definitely Die, Which Results In David Taking Refuge With Samuel.Saul, obsessed with jealousy and fears for his throne could only view David’s continuing growth in popularity with suspicion. He was aware that he himself had been rejected by YHWH, and that YHWH already had his successor in sight, and he clearly thought that David was the one. He therefore began to scheme as to how he could get rid of David, before David got rid of him.Initially this led to his discussing the need for David to die with his son Jonathan and his other advisers and courtiers (1 Samuel 19:1). We are given no details but presumably Saul must have been suggesting that he was guilty of treason. In the end, however, Jonathan managed to talk him round. But the problem was that David continued to be militarily successful, and this simply renewed Saul’s suspicions, for he was sick in mind. The result was that he made further attempts on David’s life, firstly when he was playing for him because he was having ‘one of his turns’, and then more systematically when he sought to have David arrested, presumably on a charge of treason. He had become obsessed with the thought that David must die.Finally, recognising his parlous position, David sought help from his mentor Samuel, who was still a name in the land, for he was still the prophet of YHWH. And when Saul again sought to have him arrested, and finally went in order to do the job himself, God intervened and prevented all his attempts through irresistible acts of power.Verses 1-7Saul Is Determined That David Should Die, But Jonathan Intercedes For Him And His Father Alters His Position (1 Samuel 19:1-7).While his followers did not fully appreciate how bad he was Saul was now a very sick man. He was seriously mentally unstable, an instability almost certainly brought on by his rejection by Samuel, even though there must have been a latent problem already there. Thus as he brooded on what in his view David was trying to do, he made it clear to his courtiers and advisers that it was becoming necessary for David to be called to account for his treasonable attitude towards the throne. No actual order appears to have been given. Indeed it would probably at this stage have been folly for him to issue one, because David was too popular. But he nevertheless made his view clearly enough known for Jonathan to be worried about it.Stand-off situations like this between kings and powerful men are found throughout

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history in cases where a king wishes to get rid of a powerful noble but is unable to do it openly, because the noble has too much support. What the king therefore has to do is wait for the noble to put a foot wrong, or hope that someone will arrange for his assassination. But if the noble is wise he takes precautions and ensures that he is never in a position to be directly accused, and never lets himself be found in a situation where he is unprotected. This would appear to have been something like David’s position (he was now a powerful and influential man in Israel) with regard to Saul.Meanwhile, seemingly at a time when he was thinking straight, Jonathan appealed to Saul on behalf of David, and brought about in him a change of mind. He declared in the strongest of terms that David should not die after all. In his medical innocence Jonathan no doubt thought that he had obtained from his father a rational decision that he would adhere to. What he, of course, did not realise was the nature of his father’s illness. He was not to know that from this time on no one could ever be sure what Saul would do next, because it all depended on his psychological state at the time, something especially affected by his excessive pride in his kingship and his paranoia about David.Analysis.a And Saul spoke to Jonathan his son, and to all his servants, indicating that they should slay David (1 Samuel 19:1 a).b But Jonathan, Saul’s son, delighted much in David. And Jonathan told David, saying, “Saul my father seeks to slay you. Now therefore, I pray you, take heed to yourself in the morning, and remain in a secret place, and hide yourself, and I will go out and stand beside my father in the countryside where you are, and I will discuss you with my father, and if I see anything, I will tell you” (1 Samuel 19:1-3).c And Jonathan spoke good of David to Saul his father, and said to him, “Do not let the king sin against his servant, against David, because he has not sinned against you, and because his works towards you have been very good, for he put his life in his hand, and smote the Philistine, and YHWH wrought a great victory for all Israel. You saw it, and you rejoiced. For what reason then will you sin against innocent blood, to slay David without a cause?” (1 Samuel 19:4-5).b And Saul took note of the voice of Jonathan, and Saul swore, “As YHWH lives, he shall not be put to death.” And Jonathan called David, and Jonathan showed him all those things (1 Samuel 19:6-7 a).a And Jonathan brought David to Saul, and he was in his presence, as previously (1 Samuel 19:7 b).Note that in ‘a’ Saul speaks with Jonathan about the need for David to die, and in the parallel Jonathan brings about a reconciliation between Saul and David. In ‘b’

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Jonathan tells David that he will plead with his father on his behalf, and will inform him of the result, and in the parallel, having pleaded successfully he informs David of the result. Central in ‘c’ is the argument that he puts before Saul which gives a clear summary of David’s virtues.1 Samuel 19:1‘And Saul spoke to Jonathan his son, and to all his servants, indicating that they should slay David. But Jonathan, Saul’s son, delighted much in David.’As we have suggested this was probably a statement made while Saul was in one of his ‘bad periods’, and was deluding himself. It may be that his servants (his courtiers) recognised this and therefore did little about it. Alternately it may have been that he called a council in which he put to his court the reasons why David needed to be dealt with. But Jonathan greatly loved David and he really could not understand his father’s attitude towards him. He had no idea of the intricacies of a deluded mind.

K&D, "Jonathan warded off the first outbreak of deadly enmity on the part of Saul towards David. When Saul spoke to his son Jonathan and all his servants about his intention to kill David (את־דוד i.e., not that they should kill David, but “that he ,להמיתintended to kill him”), Jonathan reported this to David, because he was greatly attached to him, and gave him this advice: “Take heed to thyself in the morning; keep thyself in a secret place, and hide thyself. I will go out and stand beside my father in the field where thou art, and I will talk to my father about thee ב ) ,.as in Deu_6:7; Psa_87:3, etc ,דברto talk of or about a person), and see what (sc., he will say), and show it to thee.” David was to conceal himself in the field near to where Jonathan would converse with his father about him; not that he might hear the conversation in his hiding-place, but that Jonathan might immediately report to him the result of his conversation, without there being any necessity for going far away from his father, so as to excite suspicion that he was in league with David.PULPIT, "JONATHAN’S LOVE FOR DAVID (1Sa_19:1-7).1Sa_19:1Saul spake to Jonathan his son...that they should kill David. The translation of the last clause is untenable; it really means "about killing David," and so both the Septuagint and the Syriac render it. The descent of men once full of noble impulses, as was the case with Saul, into open crime is gradual, and with many halts on the way. Saul first gave way to envy, and instead of struggling against his bad feelings, nourished them. Then, when scarcely accountable for his actions, he threatened David’s life; and next, with growing malice, encouraged him in dangerous undertakings, in the hope that in one of them he might be slain. And now he goes one step farther. He talks to Jonathan and his officers concerning the many reasons there were for David’s death; argues that without it there will be no security for himself and his dynasty; represents David probably as a traitor, with secret purposes of usurping the throne; and reveals what

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hitherto had been but the half-formed wishes of his heart. But even now, probably, he still spoke of David’s death as a painful necessity, and had many misgivings in his own mind. But he was really encouraging himself in crime, and by cherishing thoughts of murder he was gradually descending towards the dark abyss into which he finally fell.

2 and warned him, "My father Saul is looking for a chance to kill you. Be on your guard tomorrow morning; go into hiding and stay there.

CLARKE, "Take heed to thyself until the morning - Perhaps the order was given to slay him the next day; and therefore Jonathan charges him to be particularly on his guard at that time, and to hide himself.

GILL, "But Jonathan, Saul's son, delighted much in David,.... In his company and conversation; he loved him with a love of complacency, and was constant and steadfast in it, and which was a kind providence to David; for by this means he came to the knowledge of Saul's designs upon him, and could the better guard against him: and Jonathan told David, saying, Saul my father seeketh to kill thee; to inform him of which was acting the part of a sincere and faithful friend: now therefore, I pray thee, take heed of thyself until the morning: it seems it was now evening when he informed him of it; and as he knew not what emissaries Saul might have out that night in quest of him, he advises him to take care of himself, and not expose himself to any danger, and to keep a strict guard about him; and in the morning he would try to conciliate his father to him, when he might hope, having slept upon it, that he would be in a better temper, and more disposed to hear what might be said to him: and abide in a secret place, and hide thyself; he seems to suggest as if it was not safe for him to be in his own house, and in his own bedchamber that night, but that it was advisable to retire to some private place, where it might not be known or suspected that he was there. By what follows he means some field, and a private place in it.

HENRY, "II. Never was friend so surprisingly kind as Jonathan. A friend in need is a 9

friend indeed. Such a one Jonathan was to David. He not only continued to delight much in him, though David's glory eclipsed his, but bravely appeared for him now that the stream ran so strongly against him.1. He took care for his present security by letting him know his danger (1Sa_19:2): “Take heed to thyself, and keep out of harm's way.” Jonathan knew not but that some of the servants might be either so obsequious to Saul or so envious at David as to put the orders in execution which Saul had given, if they could light on David.

BENSON, "1 Samuel 19:2. But Jonathan delighted much in David, and told David — Jonathan disobeyed the command, and, instead of murdering David, pleads his innocence and merits, as reasons for saving him. He also discovered his father’s design and fixed resolution to destroy him, and certainly in neither case acted inconsistently with his duty to his father, and king. “He,” says Dr. Dodd, “who knows of a conspiracy against an innocent person’s life, and doth not discover it; or, who kills such a one by another’s instigation and command, is himself a murderer; and no duty to a father, or allegiance to a prince, can oblige any one to shed innocent blood. Jonathan was therefore so far from acting contrary to his duty and allegiance, in refusing to become his father’s instrument in murdering David, that he gave a noble instance of filial piety, affection, and duty, in his repeated endeavours to preserve him from so unnatural a crime; and humanity and virtue will ever applaud him for the generous concern he expressed for the honour of his father and the preservation of his friend.” Take heed to thyself until the morning — Jonathan knew not but some of the servants might be either so obsequious to Saul, or so envious at David, as to put the orders in execution which Saul had given, if they could light on David. TRAPP, "1 Samuel 19:2 But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret [place], and hide thyself:Ver. 2. But Jonathan Saul’s son.] And heir apparent to the kingdom, which might have made him an enemy to David, whom he knew likely to succeed his father.And Jonathan told David.] Wherein he did him a most friendly office, for darts foreseen are dintless, (a) and to his father no disservice at all; by hindering him from imbruing his hands in innocent blood.Saul my father seeketh to kill thee.] Before he had sought to do it more covertly; but now more overtly; so true is that of Luther, Hypocritis nihil est crudelius, impatientius, et vindictae cupidius, &c., there is nothing in the world more cruel, more impatient, and more vindictive, than are hypocrites: truly they are very serpents, spiteful, venemous, and revengeful.Take heed to thyself until the morning,] viz., That thou be not surprised by my father’s assassins and cut-throats.

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Abide in a secret place.] Such a hidingplace, as thou knowest of, near to Saul’s walk: where thou mayest hear what passeth betwixt us; and what thou hearest not I will tell thee.

HAWKER, "Verses 2-7(2) But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: (3) And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee. (4) And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good: (5) For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? (6) And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain. (7) And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.While we behold the friendship of Jonathan to his beloved David, let us not overlook His friendship, concerning whom it may truly be said, as it relates to us and our rescue from everlasting destruction, a greater than Jonathan is here. Jonathan was made useful to David, in communicating to him his unkind father's designs concerning him; and he pleaded for David with his unnatural father. But our Jesus's friendship to us and our fallen nature, was, and is, manifested in communicating to us the blessed intentions of our most merciful and kind Father, in redemption work. He lay in the bosom of the Father, and was intimately acquainted with all his gracious designs towards us from everlasting, and hath communicated them: I have called you friends, (saith Jesus) for all things that I have heard of my Father, I have made known to you. John 15:15. Yes! thou dear Lord, thou art a Friend indeed, a Brother born for adversity, that lovest at all times, and one that sticketh closer than a brother. Proverbs 17:17.

LANGE, "1 Samuel 19:2. Jonathan shows his friendship for David1) in informing him of Saul’s designs on his life, and counselling him to conceal himself, and2) in interceding for him with Saul, and trying to turn away his anger ( 1 Samuel 19:3), in which he succeeds.—In thus attempting to restore friendly relations between his father and David, Jonathan’s aim was to keep David at court for the welfare of his father and the people, because he saw in David a specially chosen instrument of the Lord for the welfare of Israel, as he expressly declares in 1 Samuel 19:4. (דבר with בas in Psalm 87:3; Deuteronomy 6:7 : “to speak concerning one.” Ew, § 217, 2.)—

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David is to hide in the field, as we infer from Jonathan’s saying that he will speak with his father in the field where David is. The place designated by Jonathan was perhaps one to which Saul used often to go, or where he was accustomed to hold confidential and private conversations. To “what” [see Text. and Gram.—Tr.] we must supply “he says” or “I hear” (Vulg.: et quodcunque videro tibi nuntiabo [so Eng. A. V.]). Against De Wette’s translation: “what it Isaiah,” Thenius properly urges that Jonathan already knew what Saul then had in mind. Against Thenius’ view that David was to hide near Saul in order to hear what he said is the fact that Jonathan himself says to David: “I will tell thee.” Rather we must suppose with Keil that Jonathan made this arrangement in order that he might tell David the result of the conversation immediately, without having to go far from his father, and thus awaken suspicion of an understanding with David.PETT, "1 Samuel 19:2-3‘And Jonathan told David, saying, “Saul my father seeks to slay you. Now therefore, I pray you, take heed to yourself in the morning, and remain in a secret place, and hide yourself, and I will go out and stand beside my father in the countryside where you are, and I will discuss you with my father, and if I see anything, I will tell you.” ’So when the opportunity came he took David on one side and warned him of what had been said. He was in fact also determined to speak to his father about it, but he wanted David to be aware of what was happening. Furthermore he wanted him to know about the outcome of his conversation with his father. So he told David to find somewhere where he could remain hidden, and then let him know where he was. Then he could take his father there and discuss the matter with his father, and pass on the result to David.

PULPIT, 1Sa_19:2, 1Sa_19:3Until the morning. Rather, "in the morning." Saul’s purpose was taking shape, and as there are always men too ready to commit crime at the bidding of a king, there was the danger that secret murder might be the quick result of Saul’s open communication of his wishes to his men of war. Jonathan, therefore, warns David of the king’s malice, and urges him to hide himself until he has made a last entreaty for him. This was to take place in the field, the open common land. There was no idea of David overhearing the conversation, but when the king took his usual walk Jonathan was to join him, and hold a conference with him apart in the unenclosed hill pastures. After probing his father’s real feelings he would continue his walk, and, without awakening any suspicions, would meet David and communicate to him the result. What I see, that I will tell thee.More exactly, "I will see what (he says), and will tell thee."

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3 I will go out and stand with my father in the field where you are. I'll speak to him about you and will tell you what I find out."

GILL, "And I will go out,.... In the morning, at the same time his father used to take his morning walk: and stand beside my father in the field where thou art; on that side of him next to David, that he might not see him, and yet be so near, that David might hear what passed between them: and I will commune with my father of thee; speak in favour of him, and endeavour to dissuade him from attempting to take away his life, which was of so much importance and usefulness in the commonwealth of Israel: and what I see that I will tell thee; what David could not well hear he would inform him of, and what he could perceive in the countenance of Saul, as well as conclude from his words, that he would make known to David, that so he might know better what he had to do, and provide for his safety.

HENRY, "He took pains to pacify his father and reconcile him to David. The next morning he ventured to commune with him concerning David (1Sa_19:3), not that night, perhaps because he observed Saul to be drunk and not fit to be spoken to, or because he hoped that, when he had slept upon it, he would himself revoke the order, or because he could not have an opportunity of speaking to him till morning.BENSON, "1 Samuel 19:3-5. I will stand by my father in the field — In which it is likely Saul used to walk in the morning and take the fresh air. Thereabouts he advised David to lurk in some secret place; that he might speedily acquaint him with the issue of his discourse with his father, 1 Samuel 19:4-7. Jonathan spake good of David unto Saul — Which he could not do without hazard to himself. Herein, therefore, he performed the duty of a true friend and of a valiant man. He put his life in his hand — Or, in the greatest hazard: And slew the Philistine — He puts him in mind of that hazardous enterprise wherein he slew Goliath; in which David did indeed hazard his life greatly, for had he missed with his sling he must certainly have been slain.

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4 Jonathan spoke well of David to Saul his father and said to him, "Let not the king do wrong to his servant David; he has not wronged you, and what he has done has benefited you greatly.

CLARKE, "Jonathan spake good of David - It is evident that Jonathan was satisfied that David was an innocent man; and that his father was most unjustly incensed against him.GILL, "And Jonathan spake good of David unto Saul his father,.... Observed to him what a good man be was, and what good things he had done, what wisdom and prudence he had shown in the management of all his affairs, what valour and courage in all his expeditions, what faithfulness and integrity to his king and country in every instance: and said unto him, let not the king sin against his servant, against David; by taking away his life; which would have been a great sin indeed, a sin against the law of God, which forbids murder, and which would have been attended with sad aggravations of cruelty and ingratitude: because he hath not sinned against thee; had not disobeyed any of his orders, but faithfully served him in everything, and much less ever thought to take away his life, or seize his crown, as he might imagine: and because his works have been to thee-ward very good; by slaying the Philistines, when he and his army were in the utmost terror; by driving away the evil spirit from him, through playing on his harp before him; as well as by commanding his troops, and leading them against the Philistines, and obtaining victory over them.

HENRY, "His intercession for David was very prudent. It was managed with a great deal of the meekness of wisdom; and he showed himself faithful to his friends by speaking good of him, though he was in danger of incurring his father's displeasure by it - a rare instance of valuable friendship! He pleads, [1.] The good services David had done to the public, and particularly to Saul: His work has been to thee-ward very good,1Sa_19:4. Witness the relief he had given him against his distemper with his harp, and his bold encounter with Goliath, that memorable action, which did, in effect, save Saul's life and kingdom. He appeals to himself concerning his: Thou thyself sawest it, and

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didst rejoice. In that and other instances it appeared that David was a favourite of heaven and a friend to Israel, as well as a good servant to Saul, for by him the Lord wrought a great salvation for all Israel; so that to order him to be slain was not only base ingratitude to so good a servant, but a great affront to God and a great injury to the public. [2.] He pleads his innocency. Though he had formerly done many good offices, yet, if he had now been chargeable with any crimes, it would have been another matter; but he has not sinned against thee (1Sa_19:1), his blood is innocent (1Sa_19:5), and, if he be slain, it is without cause. And Jonathan had therefore reason to protest against it because he could not entail any thing upon his family more pernicious than the guilt of innocent blood.JAMISON, "Jonathan spake good of David — He told his father he was

committing a great sin to plot against the life of a man who had rendered the most invaluable services to his country and whose loyalty had been uniformly steady and devoted. The strong remonstrances of Jonathan produced an effect on the impulsive mind of his father. As he was still susceptible of good and honest impressions, he bound himself by an oath to relinquish his hostile purpose; and thus, through the intervention of the noble-minded prince, a temporary reconciliation was effected, in consequence of which David was again employed in the public service.K&D, "Jonathan then endeavoured with all the modesty of a son to point out most

earnestly to his father the grievous wickedness involved in his conduct towards David. “Let not the king sin against his servant, against David; for he hath not sinned against thee, and his works are very good (i.e., very useful) to thee. He hath risked his life (see at Jdg_12:3), and smitten the Philistines, and Jehovah hath wrought a great salvation of all Israel. Thou hast seen it, and rejoiced; and wherefore wilt thou sin against innocent blood, to slay David without a cause?”

ELLICOTT, "(4) Jonathan spake good of David.—The heir to the throne—the one above all men likely to be injured by the growing popularity of David—with great power and intense earnestness, represented to his father the king the great virtues, the unrivalled gifts, and, above all, the splendid services of the young soldier whose life Saul was so anxious to cut short. “See,’ urged the eloquent pleader for his friend’s life, “on that ever memorable occasion when he fought the giant, when he aimed the pebble of the brook from his shepherd’s sling, he put his life in his hand. Had he missed a hair’s-breadth, the giant would have slain him, and the deliverance then wrought for Israel would never have been accomplished.”TRAPP, "1 Samuel 19:4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works [have been] to thee-ward very good:Ver. 4. And Jonathan spake good of David.] Though to the hazard of his own life, as 1 Samuel 20:32; 1 Samuel 20:37. The picture of true friendship among the ancients

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was this, A fair young man, with head uncovered, with bosom open, so that his heart might be seen; whereupon was written, Longe, Prope, Far and Near. In his forehead was written, Aestas, Hyems, Summer and Winter; in the skirt of his garment, Mors et Vita, Death and Life.And because his works have been to thee-ward very good.] To render evil for evil is brutish: but to render evil for good is devilish. Heathens abhorred ingratitude. Lycurgus would make no law against it, quod prodigiosa res esset beneficium non agnoscere, because he held it a thing monstrous and almost impossible.LANGE, "1 Samuel 19:4-5. Jonathan’s statement to Saul is three-fold: 1) he spoke good of David, that Isaiah, he spoke favorably of him, pointing out his excellent qualities and his services to Saul and the nation; 2) on the ground of this he implored Saul not to sin against his servant. This designation of David as his servant accords with the foregoing reference to the good which David, as Saul’s faithful servant, had done; 3) to this he adds two reasons, a negative: “he hath not sinned against thee,” that Isaiah, he has done nothing to call forth thy vengeance; and a positive: “his works are very useful to thee,” that Isaiah, far from doing thee harm, he hath done thee only great service by his deeds.—The relation of 1 Samuel 19:5 to the latter part of 1 Samuel 19:4 is this, that Jonathan, continuing his mediation, here reminds his father of the deed which is specially to be taken into consideration, the slaying of the Philistine, and how he had therein ventured his life: “he put his life in his hand”[FN20] ( 1 Samuel 28:21; Judges 12:2), risked his life (perhaps alluding to David’s hand, which swung the sling against the giant, on the firmness and certainty of which his life depended).—Jonathan then proceeds to point out how serviceable to Saul this deed of David was: and the Lord wrought a great salvation for all Israel; thou sawest it and didst rejoice. This reminder of Saul’s joy at David’s exploit (seen with his own eyes) and its grand results, this vivid presentation of the situation at that time is the psychological stepping-stone to the ethical change which is brought about in Saul’s attitude towards David by Jonathan’s pressing and yet modest supplication: Why wilt thou sin against innocent blood, to slay David without cause?—Saul was changeable and uncertain in his unstable inner life, because there was yet in him a noble germ whence good fruit might yet come.BI, "And Jonathan spake good of David unto Saul his father.The blessed PeacemakerI need not tell you how fast weeds grow; your own gardens show you every day: and if you have eyes to look within, your own hearts will show the same sad truth. Saul’s evil eye had now grown into continual hatred—he cares not even to conceal from man the murderous desires of his heart; and being disappointed, both in his own skill and craft he now openly speaks to Jonathan and all his servants that they should kill David. Well doth the Holy Ghost testify, “Evil men and seducers wax worse and worse.” “And Jonathan spake good of David unto Saul his father,” etc. “And Saul hearkened unto the voice of Jonathan,” etc. “Blessed are the peacemakers!” why? “They shall be called the children of God.” And is this the grand family likeness? how should we covet ill? Ah! surely if there is one feature that shines more brightly than another in our adorable elder

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brother, it is that of peacemaker. Do angels see their God cradled in a manger? it is as Peacemaker, while flocking multitudes strike up the new anthem which unites forever the choir below with the choir above, “Glory to God in the highest, on earth peace, good will towards men.” Do they see their maker agonised? a stranger to peace? a man of sorrows? It is that He might make peace forever by the blood of His cross, and proclaim peace to those who were afar off. Does He now appear as a Lamb slain? forever making intercession? For some David He is pleading, for some afflicted one He is interceding. (Helen Plumptre.)

5 He took his life in his hands when he killed the Philistine. The LORD won a great victory for all Israel, and you saw it and were glad. Why then would you do wrong to an innocent man like David by killing him for no reason?"

CLARKE, "For he did put his life in his hand - The pleadings in this verse, though short, are exceedingly cogent; and the argument is such as could not be resisted.

GILL, "For he did put his life in his hand,.... Exposed himself to the utmost danger, when no one in all the camp of Israel would do the like: and slew the Philistine; Goliath of Gath, who defied the armies of Israel; against him he went unarmed, only with his sling and stones, and fought him, and slew him: and the Lord wrought a great salvation for all Israel; by his hand, so that they were delivered from their enemies, who fled before them, and they pursued them, and got a complete victory over them: thou sawest it, and didst rejoice; he was an eyewitness of David's going forth against the Philistine, and slaying him, and of all the happy effects of it, which then greatly affected him, and he could not forbear expressing great joy on that occasion: wherefore then wilt thou sin against innocent blood, to slay David without a cause? and so entail the guilt of it on himself and family.

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HENRY, "He pleads his innocency. Though he had formerly done many good offices, yet, if he had now been chargeable with any crimes, it would have been another matter; but he has not sinned against thee (1Sa_19:1), his blood is innocent (1Sa_19:5), and, if he be slain, it is without cause. And Jonathan had therefore reason to protest against it because he could not entail any thing upon his family more pernicious than the guilt of innocent blood.

TRAPP, "1 Samuel 19:5 For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest [it], and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?Ver. 5. For he did put his life in his hand.] offered it, as it were, to Goliath to take away if he could: like as the King of Sweden said of Queen Elizabeth when she took upon her the protection of the Netherlands, that she took the crown from her own head, and set it upon the head of fortune.And the Lord wrought, &c.] And shall he be murdered who hath so highly merited? Absit nefas.

6 Saul listened to Jonathan and took this oath: "As surely as the LORD lives, David will not be put to death."

CLARKE, "He shall not be slain - In consequence of this oath, we may suppose he issued orders contrary to those which he had given the preceding day.

GILL, "And Saul hearkened unto the voice of Jonathan,.... Not only heard him out what he had to say, but was affected with it, and wrought upon by it, and was convicted for the present that he was wrong in seeking the life of David, and therefore would desist from it; the Lord working upon his mind by what Jonathan said, and inclined him to listen to it, and act accordingly:

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and Saul sware, as the Lord liveth, he shall not be slain; this oath he added to what he said to Jonathan, for the confirmation of it; and which was taken either with a real intention to keep it, though that intention did not long continue; or with a view to deceive Jonathan, that he might acquaint David with it, and so prevent his flight and escape, and that he might the more easily fall into his hands; but the former seems rather to be the case.HENRY, " His intercession, being thus prudent, was prevalent. God inclined the

heart of Saul to hearken to the voice of Jonathan. Note, We must be willing to hear reason, and to take all reproofs and good advice even from our inferiors, parents from their own children. How forcible are right words! Saul was, for the present, so far convinced of the unreasonableness of his enmity to David that, [1.] He recalled the bloody warrant for his execution (1Sa_19:6): As the Lord liveth, he shall not be slain.Whether Saul swore here with due solemnity or no does not appear; perhaps he did, and the matter was of such moment as to deserve it and of such uncertainty as to need it. But at other times Saul swore rashly and profanely, which made the sincerity of this oath justly questionable; for it may be feared that those who can so far jest with an oath as to make a by-word of it, and prostitute it to a trifle, have not such a due sense of the obligation of it but that, to serve a turn, they will prostitute it to a lie. Some suspect that Saul said and swore this with a malicious design to bring David within his reach again, intending to take the first opportunity to slay him. But, as bad as Saul was, we can scarcely think so ill of him; and therefore we suppose that he spoke as he thought for the present, but the convictions soon wore off and his corruptions prevailed and triumphed over them. [2.] He renewed the grant of his place at court. Jonathan brought him to Saul, and he was in his presence as in times past (1Sa_19:7), hoping that now the storm was over, and that his friend Jonathan would be instrumental to keep his father always in this good mind.

K&D, "These words made an impression upon Saul. He swore, “As Jehovah liveth, he(David) shall not be put to death;” whereupon Jonathan reported these words to David, and brought him to Saul, so that he was with him again as before. But this reconciliation, unfortunately, did not last long.

BENSON, "1 Samuel 19:6-9. Saul sware, As the Lord liveth — And, without all doubt, he intended what he said, feeling a real change in himself for the present. “God,” says Mr. Henry, “inclined the heart of Saul to hearken to the voice of Jonathan.” From this, however, and other similar instances, it appears that Saul was of a hasty, precipitate temper; and that he had too little reverence for an oath. And as he swore inconsiderately, so, he as quickly and inconsiderately broke his oath; which may be a lesson to us never to take an oath upon any occasion, but with the greatest seriousness and an inward veneration, 1 Samuel 19:8-9. And there was war again — The battles of which were only between parties, for David commanded no more than a thousand men, 1 Samuel 18:13. And if the whole army of the Philistines had been gathered together, Abner would have commanded the army of

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Israel against them; for he was captain of the host. David went out and fought with the Philistines — So David continues his good services, though they were ill requited. They who are ill paid for doing good, yet must not be weary of well-doing, remembering how bountiful a benefactor God is, even to the evil and unthankful. The evil spirit was upon Saul — David’s successes against the Philistines revived his envy, and the devil watched the opportunity as he had done before. And David played with his hand — He did not omit his duty to Saul, though he knew his danger.TRAPP, "1 Samuel 19:6 And Saul hearkened unto the voice of Jonathan: and Saul sware, [As] the LORD liveth, he shall not be slain.Ver. 6. And Saul hearkened to the voice of Jonathan.] So far did Jonathan’s oratory and David’s innocency together triumph in Saul’s conscience.And Saul sware.] He was a customary swearer, and made little reckoning of an oath. His bare word should have been as the laws of the Medes and Persians: how much more when bound thus with an oath? That was a great dishonour to the heathen Romans, that it should be said of them by Mirrhanes the Persian general, Romanis promittere promptum est, promissis autem quanquam iuramento fermatis minime stare, (a) they are free of their fair promises, but careless of performing the same, yea, although they have sworn to them. But what a base shame is it to the modern Romanists, those pseudo-Christians, that they should so break their promises and oaths made not to Turks only, as did Ladislaus, king of Hungary, by the consent and counsel of the Pope’s legate, - but to Protestants: witness their proceedings against John Huss, and Jerome of Prague, contrary to the emperor’s safe conduct; and the horrible massacre in France, &e.He shall not be slain.] And it is very likely Saul now spake as he thought. But if good thoughts look at any time into a wicked heart, they stay not there, as those that like not their lodging. The flashes of lightning may be discerned in the darkest prisons, but they are soon gone thence again: so here. COKE, "1 Samuel 19:6. And Saul sware, As the Lord liveth, he shall not be slain— To judge of Saul by his future conduct, we should be tempted to believe, that he swore only the better to deceive his son Jonathan. But when we consider well the character of this prince, weak, inconstant, passionate, we may suppose, without much difficulty, that the discourse of Jonathan affected him, and that he sincerely resolved no more to attack the life of David: a resolution, however, which David's increasing glory soon overthrew, 1 Samuel 19:8.

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7 So Jonathan called David and told him the whole conversation. He brought him to Saul, and David was with Saul as before.

CLARKE, "He shall not be slain - In consequence of this oath, we may suppose he issued orders contrary to those which he had given the preceding day.GILL, "And Saul hearkened unto the voice of Jonathan,.... Not only heard him out what he had to say, but was affected with it, and wrought upon by it, and was convicted for the present that he was wrong in seeking the life of David, and therefore would desist from it; the Lord working upon his mind by what Jonathan said, and inclined him to listen to it, and act accordingly: and Saul sware, as the Lord liveth, he shall not be slain; this oath he added to what he said to Jonathan, for the confirmation of it; and which was taken either with a real intention to keep it, though that intention did not long continue; or with a view to deceive Jonathan, that he might acquaint David with it, and so prevent his flight and escape, and that he might the more easily fall into his hands; but the former seems rather to be the case.

HENRY, "He renewed the grant of his place at court. Jonathan brought him to Saul, and he was in his presence as in times past (1Sa_19:7), hoping that now the storm was over, and that his friend Jonathan would be instrumental to keep his father always in this good mind.TRAPP, "1 Samuel 19:7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.Ver. 7. And he was in his presence, as in times past.] But nothing so well assured of Saul’s favour, now restored, as the chief butler was of Pharaoh’s; or Essex of Queen Elizabeth’s: whom when she had first imprisoned and then enlarged, she no less loved him than before, after that he had signified to her Majesty that he kissed her royal hands, and the rod which had corrected him, not ruined him, &c.PULPIT, "1Sa_19:4-7In the field Jonathan intercedes for David, assures his father of his friend’s innocence, reminds him of his noble exploit, and of Saul’s own joy at it, and beseeches him not to shed innocent blood. And Saul, fickle and selfish, yet not destitute of noble feelings,

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repents of his purpose, and with characteristic impetuosity takes an oath that David’s life shall be spared. Whereupon a reconciliation takes place, and David resumes his attendance upon the king’s person.

8 Once more war broke out, and David went out and fought the Philistines. He struck them with such force that they fled before him.

GILL, "And there was war again,.... Between Israel and the Philistines; it does not appear that either of them sent out their whole force, only some parties or detachments, between which there were skirmishes: and David went out and fought with the Philistines; he went out with his thousand men, over which he was made captain, 1Sa_18:13; for he had not the command of the whole army; that belonged to Abner: and slew them with a great slaughter, and they fled from him; he killed many of them in his engagements with them, and the rest fled, and he returned victorious; which stirred up the envy and increased the jealousy of Saul, to observe which this is related.HENRY, "Here I. David continues his good services to his king and country. Though Saul had requited him evil for good, and even his usefulness was the very thing for which Saul envied him, yet he did not therefore retire in sullenness and decline public service. Those that are ill paid for doing good, yet must not be weary of well doing,remembering what a bountiful benefactor our heavenly Father is, even to the froward and unthankful. Notwithstanding the many affronts Saul had given to David, yet we find him, 1. As bold as ever in using his sword for the service of his country, 1Sa_19:8. The war broke out again with the Philistines, which gave David occasion again to signalize himself. It was a great deal of bravery that he charged them; and he came off victorious, slaying many and putting the rest to flight.

JAMISON, "1Sa_19:8-17. Saul’s malicious rage breaks out against David.David went out, and fought with the Philistines, and slew them with a

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great slaughter — A brilliant victory was gained over the public enemy. But these fresh laurels of David reawakened in the moody breast of Saul the former spirit of envy and melancholy. On David’s return to court, the temper of Saul became more fiendish than ever; the melodious strains of the harp had lost all their power to charm; and in a paroxysm of uncontrollable frenzy he aimed a javelin at the person of David - the missile having been thrown with such force that it pierced the chamber wall. David providentially escaped; but the king, having now thrown off the mask and being bent on aggressive measures, made his son-in-law’s situation everywhere perilous.K&D, "Another great defeat which David had inflicted upon the Philistines excited

Saul to such an extent, that in a fit of insanity he endeavoured to pierce David with his javelin as he was playing before him. The words Ruach Jehovah describe the attack of madness in which Saul threw the javelin at David according to its higher cause, and that, as implied in the words Ruach Jehovah in contrast with Ruach Elohim (1Sa_18:10; 1Sa_16:15), as inflicted upon him by Jehovah. The thought expressed is, that the growth of Saul's melancholy was a sign of the hardness of heart to which Jehovah had given him up on account of his impenitence. David happily escaped this javelin also. He slipped away from Saul, so that he hurled the javelin into the wall; whereupon David fled and escaped the same night, i.e., the night after this occurrence. This remark somewhat anticipates the course of the events, as the author, according to the custom of Hebrew historians, gives the result at once, and then proceeds to describe in detail the more exact order of the events.PULPIT, "1Sa_19:8, 1Sa_19:9The—more correctly an—evil spirit from Jehovah. The friendly relations between Saul and David continued for some time; but when at length war broke out again, David acquitted himself with his usual ability and success, whereupon Saul’s envy and jealousy returned, and fits of melancholy, deepening into insanity, once again over. clouded his reason. It is no longer called "an evil spirit from God," as in 1Sa_18:10, but from Jehovah, as in 1Sa_16:14, suggesting that it was no longer a natural influence, but that Saul, having broken his covenant relations with Jehovah, was now punished by him. While in this moody state the same temptation to slay David with his javelin came over him, but with such violence that he was no longer able to restrain his evil intent.

COFFMAN, "Verse 8SAUL AGAIN TRIES TO KILL DAVID"And there was war again; and David went out and fought with the Philistines, and made a great slaughter among them, so that they fled before him. Then an evil spirit from the Lord came upon Saul as he sat in his house with his spear in his hand.; and David was playing the lyre. And Saul sought to pin David to the wall with his spear; but he eluded Saul, so that he struck the spear into the wall. And David fled, and escaped."

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"And there was war again" (1 Samuel 19:8). This war, like many others, was with the Philistines. This is not a reference to the conflict in which David defeated Goliath, but to one of the campaigns of that long struggle of the Philistines against Saul's government that finally resulted in its overthrow, ending in Saul's death. David trusted the solemn oath Saul had sworn to the effect that he should not be put to death; and for some extended time everything seemed to be back to normal.David's great victories over the Philistines in this last campaign, however, again triggered the murderous jealousy of Saul, and, in the fit of madness that came upon him, David once more, as in the days of old, was assigned the task of soothing the troubled king.This episode is not a repetition or a "doublet" of the previous effort of Saul to strike David to death with his spear. There is absolutely no evidence of such a thing.Jamieson's eloquent description of what happened here is: "The fresh laurels which crowned David's prosecution of the war in this last conflict reawakened in the moody breast of Saul the former spirit of envy and melancholy. Upon David's return to court, the temper of Saul became more fiendish than ever; the melodious strains of the harp had lost all their power to charm; and in a paroxysm of uncontrollable frenzy, he aimed his spear at the person of David, who providentially made his escape."[5]Matthew Henry suggested the possibility that Saul pretended insanity in this fit of passion, thinking perhaps that he might be excused for David's murder in the eyes of God and of men, as "being not in his right mind."[6]"An evil spirit from the Lord came upon Saul" (1 Samuel 19:9). "We are not to conclude that God sent an evil spirit, but that he permitted an evil spirit to take possession of Saul. The spirit of envy and jealousy is obviously from the devil."[7]We do not know the exact nature of Saul's affliction. It was sent upon Saul as a punishment; and with God's permission, as Adam Clarke thought: "It was made worse by some diabolical influence"[8]"David fled, and escaped" (1 Samuel 19:10). "This remark somewhat anticipates the course of events, as the author, according to the custom of Hebrew historians, gives the result at once, and then proceeds to describe in detail the more exact order of events."[9]David escaped that same night, as indicated by the next verse, and thus his first escape was from Saul's murderous presence to his own residence where he and his wife Michal lived. Later that same night he fled from the city where Saul was.CONSTABLE, "Verses 8-10

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David"s continuing success and Saul"s renewed jealousyThis section records Saul"s fourth attempt to kill David. The writer set his account of these attempts in chiastic form.A Saul directly tried to kill David. 1 Samuel 18:10-16B Saul indirectly tried using the Philistines. 1 Samuel 18:17-20B" Saul indirectly tried using Jonathan and Saul"s men. 1 Samuel 19:1-7A" Saul directly tried to kill David. 1 Samuel 19:8-10This literary structure emphasizes how thoroughly Saul wanted to do away with his rival. Not only did those who desired the best for God love David, but those who desired the best for themselves hated him.This is the third reference to an evil spirit afflicting Saul (cf. 1 Samuel 16:14; 1 Samuel 18:10). This influence overcame Saul"s good intentions and resulted in his breaking his vow to God ( 1 Samuel 19:6). Now David had to "flee and escape." This phrase occurs three times in this chapter ( 1 Samuel 19:10; 1 Samuel 19:12; 1 Samuel 19:18), and it contrasts with David being in Saul"s presence ( 1 Samuel 19:7). From now on David was no longer able to stay in Saul"s presence, but he had to flee and escape, seeking refuge from the king wherever he could find it. David"s days as a fugitive (living beyond the king"s reach), which began here, would continue until Saul died.David"s experience is typical of that of all people who choose to commit themselves to following God faithfully. Because God blesses them and makes them a blessing to others, many people appreciate them. However, others who want those blessings for themselves, but are not willing to do what is necessary to get them, despise them.PETT, "Verses 8-10Saul Makes Further Attempts On David’s Life (1 Samuel 19:8-17).David’s great success in the wars with the Philistines continued so that Israel continued to enjoy their freedom from oppression. And when battle was again joined Israel were victorious and slew many Philistines with the result that the Philistines, thoroughly defeated, fled from David. But this further success would raise David’s standing even more in the eyes of all Israel and it thus appears to have brought on another bout of Saul’s illness. (Of course we cannot just directly relate the illness with particular events. The illness was permanent and could affect Saul at any time. But bouts of such illness can certainly be triggered off by particular events). It was not, however, only his illness that caused the problems. Part of the

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blame rested on Saul’s obsession with the kingship and his extreme jealousy, both of which helped to trigger off the illness, and were then symptomatic of it. And the result was to be a determined and sustained attempt on David’s life.Saul Seeks To Pin David To The Wall (1 Samuel 19:8-10).The first attempt to kill David followed the pattern of previous wild attempts. It was probably not premeditated but occurred as passion was aroused in Saul, for as David played for him in order to soothe him his jealousy over the latest reports of David’s successes, no doubt accompanied by glowing praise of David, got the better of him. And he raised his ceremonial spear and tried to spit David with it.Analysis.a And there was war again, and David went out, and fought with the Philistines, and slew them with a great slaughter, and they fled before him (1 Samuel 19:8).b And an evil spirit from YHWH was on Saul, as he sat in his house with his spear in his hand, and David was playing with his hand (1 Samuel 19:9).a And Saul sought to smite David even to the wall with the spear, but he slipped away out of Saul’s presence, and he smote the spear into the wall, and David fled, and escaped that night (1 Samuel 19:10).Note that in ‘a’ the Philistines flee from David, and in the parallel David flees from Saul. (The incongruity of the situation is quite clear). Central in ‘b’ is the fact that David is seeking to do good to Saul. Note how two of Jonathan’s four points in defence of David are being revealed here, his defeating of the Philistines and his doing of good towards Saul.1 Samuel 19:8‘And there was war again, and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled before him.’Once again the Philistines appear to have encroached on Israel, with the result that David went out and fought with them, and utterly routed them. With a general like David as his son-in-law Saul clearly did not see any need for himself or Jonathan to be involved. Besides the invading party may not have been a full-scale one. But whatever was the case it could only enhance David’s prestige.We should note that the writer continually wants us to see that the Spirit of YHWH is still on David, and that that is why he is now the Deliverer of Israel, while Saul has been thrust into the background. Furthermore it emphasises the truth of Jonathan’s defence of David above. But one of the dangers of being a success is that it arouses the envy of lesser men, and that was what happened in this case.

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PULPIT, "1Sa_19:8, 1Sa_19:9The—more correctly an—evil spirit from Jehovah. The friendly relations between Saul and David continued for some time; but when at length war broke out again, David acquitted himself with his usual ability and success, whereupon Saul’s envy and jealousy returned, and fits of melancholy, deepening into insanity, once again over. clouded his reason. It is no longer called "an evil spirit from God," as in 1Sa_18:10, but from Jehovah, as in 1Sa_16:14, suggesting that it was no longer a natural influence, but that Saul, having broken his covenant relations with Jehovah, was now punished by him. While in this moody state the same temptation to slay David with his javelin came over him, but with such violence that he was no longer able to restrain his evil intent.

9 But an evil spirit from the LORD came upon Saul as he was sitting in his house with his spear in his hand. While David was playing the harp,

CLARKE, "And the evil spirit from the Lord - His envy and jealousy again returned, producing distraction of mind, which was exacerbated by diabolic influence. See on 1Sa_16:14 (note).GILL, "And the evil spirit from the Lord was upon Saul,.... His melancholy and frantic disorder returned upon those victories of David, and he grew envious, jealous, spiteful, and malicious: as he sat in his house with his javelin his hand; which either describes the posture he was in when the evil spirit came upon him; or the effects of it, he became dull and melancholy, did not care to go abroad, but kept at home, and was suspicious of everybody; and therefore kept a javelin in his hand to defend himself; or it may be rather to dispatch David with it, when an opportunity should offer, which quickly did: and David played with his hand; on some instrument of music, particularly the harp, to drive away the evil spirit, the melancholy disorder, from Saul; which showed his humility, that though he was an officer in the army, had a considerable post in it, yet

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deigned to act the part of a musician to Saul, and his great kindness and affection for him his sovereign, willing to serve him what he could to promote his health and comfort, and the trust and confidence he put in his promise and oath, or rather in the providence of God for his protection in the way of his duty, though he knew how spiteful and injurious Saul had been to him.HENRY 9-14, "As cheerful as ever in using his harp for the service of the prince.

When Saul was disturbed with his former fits of melancholy David played with his hand, 1Sa_19:9. He might have pleaded that this was a piece of service now below him; but a humble man will think nothing below him by which he may do good. He might have objected the danger he was in the last time he performed this service for Saul, 1Sa_18:10. But he had learned to render good for evil, and to trust God with his safety in the way of his duty. See how David was affected when his enemy was sick (Psa_35:13, Psa_35:14), which perhaps refers to Saul's sickness.

ELLICOTT, " (9) And the evil spirit . . . was upon Saul.—Again the terrible malady was upon the king—not unlikely brought on by the wild storm of jealous fury which Saul allowed to sweep unchecked across his soul. Once more—“Out of the black mid-tent’s silence, a space of three days,Not a sound hath escaped to thy servants of prayer nor ofpraise,To betoken that Saul and the spirit have ended their strife,And that, faint in his triumph, the monarch sinks backupon life.”BROWNING: Saul.But the time when the skilled musician with his Divine strains had roused him into life again was passed (see 1 Samuel 16:21-23), not now as in old days, when, to use the words the great poet put into David’s mouth—“—I looked up to knowIf the best I could do had brought solace: he spoke not, butslowLifted up the hand slack at his side, till he laid it with care,

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Soft and grave, but in mild settled will, on my brow; throughmy hairThe large fingers were pushed, and he bent back my head.with kind power—All my face back, intent to peruse it as men do a flower.Thus held he me there, with his great eye that scrutinizedmine,And oh, all my heart how it loved him! . . .”BROWNING: Saul.This time, seizing the tall spear which was ever by his side, he hurled it with deadly intent at the sorrow-stricken, loving face, and David fled in hot haste from the doomed presence for ever. The LXX. was offended at the statement “evil spirit of (or from) Jehovah,” and cuts the knot by leaving out “Jehovah.” It is, no doubt, a hard saying, and no human expositor has ever yet been able fully to explain it.To the expression Ruach Jehovah, “Spirit of Jehovah” (for “of” is more accurate than “from”), and the equivalent phrase, Ruach Elohim, “Spirit of God” (1 Samuel 16:14-15), the epithet “evil” is added. We cannot attempt to fathom the mysteries of the spirit world—we have absolutely no data—we simply possess in the sacred book a few scattered notices, which indicate the existence of evil spirits. To suppose that these malignant or evil beings were part of the heavenly host employed by the Eternal is a supposition utterly at variance with our conception of the All-Father. We may, however, safely grant (1) the existence of evil spirits—probably beings fallen through sin and disobedience from their high estate; and (2) we may suppose that these evil spirits—all, of course, belonging to the Eternal, even in their deep degradation (so though “evil,” still “spirits of God, or Jehovah,”)—receive occasional permission, for some wise—though to us unknown—reasons, to tempt and plague for a season the souls of certain men.The introduction to the Book of Job (Job 1:6; Job 2:1-7), and the circumstance which led to the death of King Ahab before Ramoth Gilead (1 Kings 22:19-22), at least favour this hypothesis. The presence of those evil spirits, or “devils, who possessed those unhappy ones whom we meet so often in the Gospel story, points to the same conclusion. Why certain souls should have been exposed to this dread experience is, of course, beyond our ken. From the scanty information vouchsafed to us, it seems, however, that the power of the evil spirit was sometimes permitted to be exercised (a) as a trial of faith, as in the case of Job; or (b) as a punishment incurred

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by the soul’s desertion of God, as in the case of Saul.HAWKER, "Verse 9-10(9) And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. (10) And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.What sad breaks in the history, are those melancholy instances of the evil spirit's dominion over Saul. And such, Reader, would be his dominion over you and me, did not sovereign grace restrain. It is Jesus that binds up his power, restrains the malice of the foe, and subdues by his grace, the influences of his malignant venom upon our corrupt and lustful nature.LANGE, "1 Samuel 19:9. The ethical ground of Saul’s new outburst of rage after David’s success is his envy and jealousy of David’s honor and glory, as is intimated by the preceding mention of the latter’s victory over the Philistines.—“We have two similar accounts of Saul’s outbreaks ( 1 Samuel 18:10 sq. and 1 Samuel 19:9 sq.) simply because such outbreaks were really frequent (comp. especially 1 Samuel 18:18) and like one another” (Nägelsbach in Herz. XIII:403). An evil Spirit of Jehovah came upon Saul.—While this evil spirit is in 1 Samuel 16:15 and 1 Samuel 18:10 referred to Elohim, the Deity in general, Jehovah is here affirmed to be its sender, because Saul’s condition, which was there only ascribed in general to a higher divine causality in respect to his person, is here regarded as a judgment of the covenant-God of Israel on the reprobate king, who hardens his heart against God.—Along with his military calling, David here again takes his old place as harpist. He did not abandon the post assigned him by the Lord, so long as the Lord did not through events command him to leave it, as was afterwards the case, cf 1 Samuel20.—The Sept. took offence at the “evil spirit of Jehovah” and left out “Jehovah.”[FN21] But the Genitive means nothing more than what is said in 1 Samuel 16:14, that the God of Israel sent an evil spirit on Saul, or gave him over to the power of the evil spirit.PETT, "1 Samuel 19:9‘And an evil spirit from YHWH was on Saul, as he sat in his house with his spear in his hand, and David was playing with his hand.’The consequence of David’s success and Saul’s bitter jealousy was that it brought on a further heightening of Saul’s illness. A harmful spirit was aroused within him, and because all things are in God’s hands it could be described as ‘from God’. So suffering again from delusion and paranoia he sat in his palace with his spear of authority in his hand, calling on David to come and play for him. And as he played Saul eyed him and saw in him the great enemy. It is always difficult to know what people with Saul’s illness will do next, but David had already had experience of

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what a moody Saul could do, and was ready for what did happen next.“Playing with his hand.” It was thus a harp like instrument. There may be intended the thought that David’s hand was acting innocently, while the hand that was gripping Saul’s spear had other intent.

10 Saul tried to pin him to the wall with his spear, but David eluded him as Saul drove the spear into the wall. That night David made good his escape.

BARNES, "David fled - This was the beginning of David’s life as a fugitive and outcast, though for no “offence or fauIt” of his (Psa_59:3, Prayer Book Version).

CLARKE, "But he slipped away - He found he could not trust Saul; and therefore was continually on his watch. His agility of body was the means of his preservation at this time.

GILL, "And Saul sought to smite David even to the wall with his javelin,.... To strike it through him, and fasten him to the wall with it, as he had attempted before, 1Sa_18:11, but he slipped away out of Saul's presence: he perceived his design, and being of great agility of body, moved out of his place before him very nimbly: and he smote the javelin into the wall; he threw it with suck force that it entered into the wall, and stuck there; so great was his resolution to destroy David, and such the rage and passion that he was in, and such his strength of body, and which, in person; in his circumstances, is strangely exerted at times: and David fled, and escaped that night; it being towards night, or in the evening, very probably, when this affair happened; upon which he departed from Saul's court, and went to his own house, and so escaped the danger he was exposed to for the present.

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HENRY, " Saul continues his malice against David. He that but the other day had sworn by his Maker that David should not be slain now endeavors to slay him himself. So implacable, so incurable, is the enmity of the serpent against that of the woman, so deceitful and desperately wicked is the heart of man without the grace of God, Jer_17:9. The fresh honours David had won in this last war with the Philistines, instead of extinguishing Saul's ill-will to him, and confirming his reconciliation, revived his envy and exasperated him yet more. And, when he indulged this wicked passion, no marvel that the evil spirit came upon him (1Sa_19:9), for when we let the sun go down upon our wrath we give place to the devil (Eph_4:26, Eph_4:27), we make room for him and invite him. Discomposures of mind, though helped forward by the agency of Satan, commonly owe their origin to men's own sins and follies. Saul's fear and jealousy made him a torment to himself, so that he could not sit in his house without a javelin in his hand, pretending it was for his preservation, but designing it for David's destruction; for he endeavored to nail him to the wall, running at him so violently that he struck the javelin into the wall (1Sa_19:10), so strong was the devil in him, so strong his own rage and passion. Perhaps he thought that, if he killed David now, he would be excusable before God and man, as being non compos mentis - not in his right mind, and that it would be imputed to his distraction. But God cannot be deceived by pretences, whatever men may be.

III. God continues his care of David and still watches over him for good. Saul missed his blow. David was too quick for him and fled, and by a kind providence escaped that night. To these preservations, among others, David often refers in his Psalms, when he speaks of God's being his shield and buckler, his rock and fortress, and delivering his soul from death.

K&D, "1Sa_19:10-12Saul sought to smite David. The verb used here is not that rendered cast in 1Sa_18:11, where probably we had the record of a purpose threatened, but not carried out. Here Saul actually threw his javelin at David with such violence that it was fixed into the wall. But David, though playing some instrument of music at the time, was on his guard, and slipped away. And David fled, and escaped that night. As usual, the historian gives the ultimate results of Saul’s violence first, and then returns and gives the particulars; for plainly David first went home, and it was only when he found that the house was surrounded by Saul’s emissaries that he fled away to find refuge with Samuel. Saul also sent messengers. As is often the case, this outbreak of violence on Saul’s part broke down all the former restraints of upright feeling and conscience. He had lost his self-respect, was openly a murderer as regards everything but the success of his attempt, and he determined that.that should not be long wanting. He sends persons, therefore, to watch David’s house, with orders that when in the morning he came out, suspecting no danger, they should fall upon him and slay him. But Michal in some way or other became aware of her husband’s danger. Possibly she had been at her father’s house in the afternoon, and with quick observation had noticed that more than usual was going on, and seeing that her own house was the object of these preparations, had divined their intent; or possibly Jonathan may have given her information, and so she warned David of his danger. As the entrance was guarded, he was let down through a window, like St. Paul afterwards, and so began the weary life of wandering which lasted

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through so many troubled years.

BENSON, "1 Samuel 19:10. Saul sought to smite David with the javelin — “How sad and shocking a scene was this! David labouring with all his study and skill to relieve Saul’s anguish; and Saul, in the same instant, meditating his destruction! sitting sullen and determined, with his javelin in his hand, watching his opportunity, and waiting, perhaps, until the power of music had so far calmed his spirits as to render his hand steady. He then darted his spear at David with all his might, and with such force, that, he happily declining it, it pierced and stuck into the wall; and David fled.” — Delaney. Saul’s wrath and fury, on this occasion, made him entirely forget his oath. So dangerous it is to be possessed with such passions! It seems likely, from Saul’s having a javelin in or near his hand, that it was usual for kings, in those days, to hold one in their hands, in the same manner as a sceptre in after-times, as a mark of royal authority.TRAPP, "1 Samuel 19:7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.Ver. 7. And he was in his presence, as in times past.] But nothing so well assured of Saul’s favour, now restored, as the chief butler was of Pharaoh’s; or Essex of Queen Elizabeth’s: whom when she had first imprisoned and then enlarged, she no less loved him than before, after that he had signified to her Majesty that he kissed her royal hands, and the rod which had corrected him, not ruined him, &c. (a)LANGE, "1 Samuel 19:10. David escapes Saul’s spear, which penetrates the wall. He flees the same night. (The Art. of the Pron. is lacking from similarity of sound, Ew. § 392 a, and § 70 c). The Sept. reads: “and it came to pass that night that Saul sent” (inserting ויהי and connecting with the following), looking to 1 Samuel 19:12, where the flight by night is first mentioned. Against this it is not necessary to insist that the narrator here in Hebrew fashion gives the result first by anticipation, and then details the immediate incidents; for Saul’s attempt may have occurred in the evening, or, if it happened in the day-time, David may first have hidden in Saul’s house, and then at night have fled to his own house. That David fled to his own dwelling and remained there till night, appears from 1 Samuel 19:11, according to which Saul sends messengers to his house to watch him and to kill him in the morning (that Isaiah, when he went out again). With this agrees exactly the fact that Michal, who acquainted him with the danger threatening him in his house, presses him to flee that night, because in the morning he would be slain. In the night of the same day on which the attempt on his life occurred, David fled from Saul’s house to his own, and the same night by Michal’s means he fled from his own house. [Kitto: “We may guess that only the fear of alarming the town, and of rousing the populace to rescue their favorite hero, prevented him from directing them to break into the house and slay David there.” Others suggest the fear of alarming or injuring Michal. She could easily get notice of Saul’s design from Jonathan or others.—Tr

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PETT, "1 Samuel 19:10‘And Saul sought to smite David even to the wall with the spear, but he slipped away out of Saul’s presence, and he smote the spear into the wall, and David fled, and escaped that night.’Suddenly, probably with a mad and wild look in his eyes (a pattern common with such people), Saul raised his spear and sought to pin David to the wall. He would make no attempt to hide his intention or to act subtly. This was no carefully planned attempt at murder by an experienced warrior but rather a blatant and crude action from a perverted mind which would have been well advertised. Saul had once again decided that he wanted to see David’s blood, and he made no secret of it. And he also wanted to rid himself of this enemy. But David was able to see what was coming in plenty of time, avoid the blow and flee, thus escaping that night. This is the first major example of David fleeing before Saul (contrast 1 Samuel 7 c and see 1 Samuel 19:18; 1 Samuel 20:1. Note further 1 Samuel 19:12, but that is in the middle of a passage).In fact 1 Samuel 20:33 suggests that this use by Saul of his ceremonial spear was a ‘normal’ practise when Saul was in this state and became angry. It had thus probably also been experienced by a number of his other courtiers, which would help to explain why David did not see it as indicating that Saul was particularly venomous towards him.PULPIT, "1Sa_19:10-12Saul sought to smite David. The verb used here is not that rendered cast in 1Sa_18:11, where probably we had the record of a purpose threatened, but not carried out. Here Saul actually threw his javelin at David with such violence that it was fixed into the wall. But David, though playing some instrument of music at the time, was on his guard, and slipped away. And David fled, and escaped that night. As usual, the historian gives the ultimate results of Saul’s violence first, and then returns and gives the particulars; for plainly David first went home, and it was only when he found that the house was surrounded by Saul’s emissaries that he fled away to find refuge with Samuel. Saul also sent messengers. As is often the case, this outbreak of violence on Saul’s part broke down all the former restraints of upright feeling and conscience. He had lost his self-respect, was openly a murderer as regards everything but the success of his attempt, and he determined that.that should not be long wanting. He sends persons, therefore, to watch David’s house, with orders that when in the morning he came out, suspecting no danger, they should fall upon him and slay him. But Michal in some way or other became aware of her husband’s danger. Possibly she had been at her father’s house in the afternoon, and with quick observation had noticed that more than usual was going on, and seeing that her own house was the object of these preparations, had divined their intent; or possibly Jonathan may have given her information, and so she warned David of his danger. As the entrance was guarded, he was let down through a window, like St. Paul afterwards, and so began the weary life of wandering which lasted

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through so many troubled years.

11 Saul sent men to David's house to watch it and to kill him in the morning. But Michal, David's wife, warned him, "If you don't run for your life tonight, tomorrow you'll be killed."

BARNES, "Saul’s plan was to surround the house at night, and to have David killed as soon as he came abroad unsuspectingly in the morning.

CLARKE, "To slay him in the morning - When they might be able to distinguish between him and Michal his wife; for, had they attempted his life in the night season, there would have been some danger to Michal’s life. Besides, Saul wished to represent him as a traitor; and consequently an attack upon him was justifiable at any time, even in the fullest daylight.

GILL, "And Saul sent messengers unto David's house,.... Supposing that he was gone thither; where this was is not said, very likely in Gibeah, where Saul lived: to watch him; that he might not get out from thence in the night: and to slay him in the morning; the reason why he did not order them to break into the house, and slay him at once, but wait till morning, seems to be, lest should he be alarmed by their breaking in, he might take the advantage of the night, and easily escape, or another person through mistake might be slain for him; and therefore, that they might be sure of him, they were to watch till it was broad daylight, when they could not well miss him. Josephus (d) says, the orders to watch him until morning were, that he might be taken and brought to a court of judicature, and be condemned and put to death, which was usually held in a morning; but Saul's orders to the messengers were to put him to death themselves, and he had no notion of dealing with him according to a formal process of judgment:

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and Michal, David's wife, told him, saying, if thou save not thy life tonight, tomorrow thou shalt be slain; meaning, if he did not take the benefit and advantage of the night to make his escape, he would not be able to do it in the morning; the house being so beset, as she perceived, by persons whom she might suspect were sent by Saul to destroy him, knowing the ill will her father bore to him, or a messenger at the same time might be dispatched to her, either from her brother Jonathan, or from one of her friends at court, acquainting her with the design against David, and the danger he was in. Upon this occasion David penned the fifty ninth psalm, see Psa_59:1. HENRY, "Here is, I. Saul's further design of mischief to David. When David had

escaped the javelin, supposing he went straight to his own house, as indeed he did, Saul sent some of his guards after him to lay wait at the door of his house, and to assassinate him in the morning as soon as he stirred out, 1Sa_19:11. Josephus says the design was to seize him and to hurry him before a court of justice that was ordered to condemn him and put him to death as a traitor; but we are here told it was a shorter way they were to take with him: they were ordered to slay him. Well might David complain that his enemies were bloody men, as he did in the psalm which he penned at this time, and upon this occasion (Ps. 59), when Saul sent, and they watched the house to kill him. See 1Sa_19:2, 1Sa_19:3, and 1Sa_19:7. He complains that swords were in their lips.II. David's wonderful deliverance out of this danger. Michal was the instrument of it, whom Saul gave him to be a snare to him, but she proved to be his protector and helper. Often is the devil out-shot with his own bow. How Michal came to know the danger her husband was in does not appear; perhaps she had notice sent her from court, or rather was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent that they said, Who dost hear? which David takes notice of, Psa_59:7. She, knowing her father's great indignation at David, soon suspected the design, and bestirred herself for her husband's safety.

JAMISON, "Saul sent messengers unto David’s house, to watch him, and to slay him — The fear of causing a commotion in the town, or favoring his escape in the darkness, seemed to have influenced the king in ordering them to patrol till the morning. This infatuation was overruled by Providence to favor David’s escape; for his wife, secretly apprised by Jonathan, who was aware of the design, or by spying persons in court livery watching the gate, let him down through a window (see on Jos_2:15).K&D, "“Saul sent messengers to David's house,” to which David had first fled, “to

watch him (that he might not get away again), and to put him to death in the (next) morning.” Michal made him acquainted with this danger, and then let him down through the window, so that he escaped. The danger in which David was at that time is described by him in Ps 59, from which we may see how Saul was surrounded by a number of cowardly courtiers, who stirred up his hatred against David, and were busily engaged in getting the dreaded rival out of the way.SBC, "In this passage there is a minute account of an appalling danger to which David was exposed.I. God’s servants are frequently exposed to alarming dangers. (1) This danger came at an unexpected time. (2) This danger proceeded from a powerful enemy. (3) This danger

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assumed a most alarming aspect.II. God’s servants are frequently warned of approaching danger. (1) David’s warning came from different sources. (2) David’s warning demanded immediate attention. (3) David’s warning led to decisive action.III. God’s servants are frequently delivered from impending dangers. The context shows that God delivers His servants in four ways: (1) By friendly mediation. (2) By personal watchfulness. (3) By conjugal fidelity. (4) By Divine interposition.Parker, City Temple, vol. i., p. 81.BENSON, "1 Samuel 19:11. To slay him in the morning — As he went out of the door of his house. By this it is apparent, when Saul missed his blow, he was the more enraged, and implacably pursued David’s destruction. And Michal, David’s wife, told him — She had intelligence either from her brother Jonathan, or some other friend at court: or, perhaps, she saw suspicious persons hovering about the house.TRAPP, "1 Samuel 19:11 Saul also sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.Ver. 11. To watch him, and to slay him in the morning.] When he thought they might do appointed judges to sit upon him that morning, and to condemn him for a traitor: as our Richard III dealt by the Lord Hastings, whom he hastily executed.And Michal, David’s wife, told him.] She might haply hear of that murderous design by some friend: or she might see the assassins about the house by night. And although she had little religion in her, yet nature had taught her to prefer a husband to a father. Man and wife are as the two branches in the prophet Ezekiel’s hand, enclosed in one bark, and so closing together that they make but one piece: they should therefore mutually seek the preservation and good one of another. Mary, queen of Hungary, showed the like kindness to her husband Sigismund, who was afterwards chosen Emperor of Germany, A.D. 1411, but so did not Mary, queen of Scots.

COFFMAN, "Verse 11MICHAL SAVES HER HUSBAND'S LIFE"That night Saul sent messengers to David's house to watch him, that he might kill him in the morning. But Michal, David's wife, told him, "If you do not save your life tonight, tomorrow you will be killed. So Michal let David down through the window; and he fled away and escaped. Michal took an image and laid it on the bed and put a pillow of goat's hair at its head, and covered it with clothes. And when Saul sent messengers to take David, she said, "He is sick." Then Saul sent the messengers to see David, saying, "Bring him up to me in the bed that I may kill

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him." And when the messengers came in, behold, the image was in the bed with the pillow of goat's hair at its head. Saul said to Michal, "Why have you deceived me thus, and let my enemy go, so that he is escaped"? And Michal answered Saul, "He said to me, "Let me go; why should I kill you"?"According to the superscription of Psalms 59, David composed that psalm following the occasion of his deliverance reported here."That night" (1 Samuel 19:11). "This cannot mean the night of the spear-throwing, for it is said there that David escaped."[10] Indeed it does refer to that night, as Keil very adequately explained above. All critical allegations against this chapter are solved by understanding it just as it is written. Another extremely bizarre "interpretation" is that of H. P. Smith who insisted that "the night" here was "the wedding night" of David and Michal.[11]"Save your life tonight ... tomorrow you will be killed" (1 Samuel 19:11). One may wonder just how Michal had received the information which led to this warning of her husband; but such an incident as the king's trying to kill his son-in-law would have been reported all over the city in a matter of minutes after it happened."Michal let David down through the window" (1 Samuel 19:12). This indicates, of course, that the house of David and Michal was on the city wall, as befitted a member of the king's family, and therefore, just as Rahab had aided the spies sent out by Joshua, and just as the apostle Paul escaped from Damascus, so David here escaped the fury of Saul's murderous "messengers" (Joshua 2:15; Acts 9:25).Saul's evil influence upon members of his own family is seen in the readiness with which Michal lied to her father, and also her possession of some kind of an idol with the implication that she probably worshipped it. The "teraphim" (the RSV margin) is a plural form with a singular sense, usually meaning household gods."[12] This must have been a secret which she kept from David. Nevertheless, one cannot help admiring the noble and courageous action she exhibited in saving her husband's life.A great many opinions have been expressed regarding that "image" which Michal put in David's bed; but when all of the "guesses" have been investigated, we still cannot tell exactly what it resembled. The mention of "teraphim" suggests that the image might have been that of some household god, such as Rachel had stolen from her father Laban. The big point was that it was sufficiently deceptive to allow David a little more time to make good his escape. Josephus relates that, "Michal placed a still moving goat's liver in the bed to make the messengers believe that there was a breathing invalid beneath."[13]

CONSTABLE, "Verses 11-17Michal"s attempt to protect David

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God"s preservation of His anointed servant David stands out in this section, as it does in the first one in this chapter ( 1 Samuel 19:1-7). In both cases it was one of Saul"s own children who came to David"s rescue. Jonathan protected David at the beginning of this section ( 1 Samuel 18:1-5), and Michal did so at its end ( 1 Samuel 19:11-17). These acts of devotion bracket the chiasm noted above.Saul reactivated his mission of putting David to death, this time by using his men (cf. 1 Samuel 19:1). As Jonathan had done ( 1 Samuel 19:2), Michal told David what Saul was planning ( 1 Samuel 19:11). Then she aided his escape, first by helping him flee from a window, and then by fashioning a dummy in his bed and concocting a story that he was sick. The household idol (Heb. teraphim) was usually a small image three or four inches high that many people carried on their persons or set up in their homes as good luck charms. Archaeologists have found many such images in Palestine. Evidently Michal intended the presence of this image beside (Heb. "el) the bed to convince Saul"s servants that David was seriously ill. Some interpreters believe the teraphim image was quite large and was in the bed. [Note: See the note on 1 Samuel 19:16 in the NET Bible.]"Michal"s ruse was probably effected by piling clothing, carpets, or the like on David"s bed and covering it with a garment, allowing only the goats" hair at the head to show." [Note: Youngblood, p716.]The account of Michal"s plan to provide David enough time to escape portrays her as a woman who had not committed herself completely to God. Was the household idol hers or David"s? The text does not say, but other references to Michal and David elsewhere lead me to conclude that it was hers. The possessor of the household idols was sometimes the heir of the family in the ancient Near East, so perhaps Michal kept this idol for inheritance purposes as well as for worship. Perhaps teraphim had some connection with childbearing (fertility; cf. Genesis 31:19, where barren Rachel kept teraphim). [Note: On the disputed significance of possessing the family idols, see Stuart A. West, "The Nuzi Tablets," Bible and Spade10:3-4 (Summer-Autumn1981):70; Kenneth A. Kitchen, The Bible In Its World, p70; and Kenneth L. Barker, "The Antiquity and Historicity of the Patriarchal Narratives," in A Tribute to Gleason Archer, p135.] It is noteworthy that Rachel and Michal both were the second daughters of their fathers, both deceived their fathers with teraphim, and both proved to be disappointments to their husbands.Saul expected more loyalty from his daughter than he received. Jonathan had described David as Saul"s servant ( 1 Samuel 19:4), but Saul now called him his enemy ( 1 Samuel 19:17). Michal seems to have considered her lie justifiable (cf. 1 Samuel 19:11). Jonathan had not lied to Saul ( 1 Samuel 19:4-5). Both Jonathan and Michal"s words resulted in David"s safety temporarily, but Jonathan and Michal"s characters contrast in what they said to their father and king.

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Saul"s daughter, as well as his Song of Solomon , was protecting David from death. God"s care for David resulted in the breaking of strong loyalties. In the ancient world, a daughter"s loyalty to her father normally remained strong even after marriage. God overcame what was natural to protect His anointed and faithful servant.

PETT, "Verses 11-17Saul Seeks To Have David Arrested With A View To Execution (1 Samuel 19:11-17).This incident may well have occurred some time after the previous one. Saul has now determined that David must be got rid of. But the only problem that Saul had was that it had to be done legally. Thus his intention was presumably to bring him before a special court selected from David’s ill-wishers in order to pass sentence on him for treason in that by encouraging the people to exalt him above Saul he was fermenting revolt.1 Samuel 19:11‘And Saul sent messengers to David’s house, to watch him, and to slay him in the morning, and Michal, David’s wife, told him, saying, “If you do not save your life tonight, tomorrow you will be killed.” ’Still gripped by his mania Saul continued to want David’s blood, and he sent messenger’s down to David’s house to keep watch for him and to slay him when he arose and came out next day. In view of David’s popularity he was hardly acting rationally. But that no longer concerned him. And meanwhile Michal, who was very familiar with her father’s behaviour patterns, and no doubt noticed the watchers, warned David that he should escape while he could, or else he would find himself a dead man.No doubt as a Commander of Israel David’s house was well guarded, which probably explains Saul’s circumspection, but of course the guards would not be able to refuse entry to Saul’s messengers during the day time. Or alternatively the plan may have been to catch a hopefully unsuspecting David alone when he left his house in the morning.

12 So Michal let David down through a window, and he fled and escaped.40

CLARKE, "Let David down through a window - As Saul’s messengers were sent to David’s house to watch him, they would naturally guard the gate, or lie in wait in that place by which David would come out. Michal, seeing this let him down to the ground through a window probably at the back part of the house; and there being neither entrance nor issue that way, the liers in wait were easily eluded.

GILL, "So Michal let David down through a window,.... In like manner as Rahab let down the spies from her house in Jericho, when the king's messengers were in quest of them, Jos_2:15; and as the disciples let down the Apostle Paul at Damascus, to preserve him from the designs of the Jews upon him: and he went, and fled, and escaped; he departed from his house, and ran with all the haste he could, and escaped the messengers that had beset the house, and were waiting for him.HENRY, "got David out of the danger. She told him how imminent the peril was (1Sa_19:11): Tomorrow thou wilt be slain. As Josephus paraphrases it, she told him that if the sun saw him there next morning it would never see him more; and then put him in a way of escape. David himself was better versed in the art of fighting than of flying, and had it been lawful it would have been easy for him to have cleared his house, by dint of sword, from those that haunted it; but Michal let him down through a window (1Sa_19:12), all the doors being guarded; and so he fled and escaped. And now it was that, either in his own closet before he went or in the hiding-place to which he fled, he penned that fifty-ninth Psalm, which shows that, in his fright and hurry, his mind was composed, and, in this great danger, his faith was strong and fixed on God; and, whereas the plot was to slay him in the morning, he speaks there with the greatest assurance (1Sa_19:16), I will sing aloud of thy mercy in the morning.BENSON, "1 Samuel 19:12. He fled and escaped — It seems likely that a considerable part of the eighteenth Psalm, namely, from the 1st to the 29th verse, refers to this escape of David. The 29th verse seems entirely descriptive of it, and applicable to no other event of David’s life that we read of. “By thee I have run through a troop, and by my God have I leaped over a wall.” Saul’s messengers, that were sent to slay him in the morning, undoubtedly surrounded his house, and were upon the watch, and therefore David had reason to look upon his escaping them to be a wonderful deliverance, in which the providence of God was concerned.ELLICOTT, "(12) So Michal let David down.—The princess, his wife, knew well her father’s character, and conscious, now that the veil of his dark design was publicly lifted, that there was no hope for her husband any longer save in his instant

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flight, she “let David down through a window,” because the king’s guards were watching the door. With this desperate flight began those long weary wanderings, those perpetual risks of his life, which went on until the death of King Saul released David from his deadly enemy.TRAPP, "1 Samuel 19:12 So Michal let David down through a window: and he went, and fled, and escaped.Ver. 12. So Michal let down David through a window.] She bestirred her every way; love is laborious. Antiochus the Great gave Cleopatra his daughter to Ptolomy Epiphanes, king of Egypt, thinking to use her as an instrument to destroy him; but she, contrary to his expectation, clave to her husband, according as Daniel had before prophesied of her, "She shall not stand on his side." [Daniel 11:17]BI, "So Michal let David down through a window; and he went, and fled, and escaped.David a fugitiveIn this passage there is a minute account of an appalling danger to which David was exposed.I. God’s servants are frequently exposed to alarming dangers.

1. This danger came at an unexpected time. David was now the king’s son-in-law, a great hero in the eyes of the nation, and beloved by all the people, and yet Saul thirsted for his blood.2. This danger proceeded from a powerful enemy. Saul was himself a formidable antagonist, but he also had many servants, watching to do his bidding.3. The danger assumed an alarming aspect. The king’s assassins had tracked David’s steps to Gibeah, and surrounded the palace, and apparently guarded every way of escape. The dangers to which David was exposed are typical of the dangers that beset God’s servants now. We are surrounded by dangers ovary moment. Many dangers arise from natural onuses. Many dangers arise from spiritual influences: personal habits, social engagements, and Satanic agency.

II. God’s servants are frequently warned of approaching danger. Before God destroyed the old world He warned Noah, and commanded him to prepare an ark for himself and family. Before God destroyed Sodom and Gomorrah He revealed His purpose to Abraham, and warned Lot of the impending danger. Before Herod sent forth to day all the children that wars in Bethlehem God warned Joseph in a dream, not to return to his own country. Before Saul had completed his plan far the murder of David, “Michal, his wife, told him saying: If thou save not thy life tonight, tomorrow thou shalt be slain.”1. David’s warning came from different sources. Jonathan and Michal warned David. Intimation of approaching danger comes in many ways. By dreams, suggestions, and Divine impulses. God speaks clearly by His word, earnestly by His son, and constantly by His Spirit.2. David’s warning demanded immediate attention.3. David’s warning led to decisive action. He listened to his wife and saved his life.

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Our safety depends upon decisive action.III. God’s servants are frequently delivered from impending dangers. The context shows that God delivers His servants in four ways.

1. By friendly mediation. Jonathan’s prudent and persuasive intercession softened the king’s obduracy. God can touch the hearts of our bitterest enemies.2. By personal watchfulness. Saul had made the most solemn profession of reconciliation; but David kept his eye upon Saul’s javelin, while his fingers were upon his own harp. The enemy of our souls never slumbers; whether we watch or not, he watches.3. By conjugal fidelity. Saul gave David Michal “to be a snare to him,” but she proved a protector. “The devil is sometimes outshot with his own bow.”4. By Divine interposition. The path marked out for David was dark and dangerous, but God saw him, led him, and defended him. (J. T. Woodhouse.)

13 Then Michal took an idol and laid it on the bed, covering it with a garment and putting some goats' hair at the head.

BARNES, "An image - “Teraphim” (see the margin), an image, or bust in human form, and as large as life, of a kind of household god, to the worship of which the Israelites, and especially women, were much addicted.

A pillow - It was probably a quilt or blanket of goats’ hair and of common use as a bed-covering. Whether Michal drew it over the head of the teraphim, as if for warmth, and so covered it, or whether she disposed it about the head so as to look like hair, is not clear.

CLARKE, "Michal took an image - eth hatteraphim, the teraphim. The את התרפיםHebrew word appears to mean any kind of image, in any kind of form, as a representative of some reality. Here it must have been something in the human form; because it was intended to represent a man lying in bed indisposed.

A pillow of goats’ hair - Perhaps she formed the appearance of a sick man’s head muffled up by this pillow or bag of goats’ hair. So I think the original might be understood. The goats’ hair was merely accidental; unless we could suppose that it was 43

designed to represent the hair of David’s head, which is not improbable.

GILL, "And Michal took an image,.... Or "teraphim", as the word is; which, if the same with those that Rachel stole from her father, they seem to be of the same sort with the penates or household gods of the Heathens, which were privately kept by Michal; for, had David known of them, he would not have suffered them to have been in his house. Aben Ezra supposes they were images made in the form of men under such a constellation, a sort of talismans, to receive the heavenly influences, and which being consulted, foretold things to come; and R. Isaiah is of opinion, that Michal chose and placed these in the bed, that her father might conclude, when he should hear of them, that David had found them; and by thus means know that his intention was to kill him, and therefore fled; but to consult such images was very far from David, and without it he knew Saul's intention. Abarbinel makes mention of several sorts of teraphim, some for idolatry, some to draw down the heavenly influences, some to know the time of the day, a sort of dials; some were made after the form of a man known, and like him in his form and features; and women, he says, used to have the forms or statues of their husbands, that they might have them continually before them, because of the great love they had to them; and of this sort he supposes were the teraphim of Michal, and which is approved of by Abendana; and that this image had the likeness of an human face is very probable, or it could not have so well answered her purpose: and laid it in the bed; where David used to lie, that it might seem to be he himself:

and covered it with a cloth; to keep her sick husband warm, as she would have it understood.

HENRY 13-17, "She practised a deception upon Saul and those whom he employed to be the instruments of his cruelty. When the doors of the house were opened in the morning, and David did not appear, the messengers would search the house for him, and did so. But Michal told them he was sick in bed (1Sa_19:14), and, if they would not believe her, they might see, for (1Sa_19:13) she had put a wooden image in the bed, and wrapped it up close and warm as if it had been David asleep, not in a condition to be spoken to; the goats' hair about the image was to resemble David's hair, the better to impose upon them. Michal can by no means be justified in telling a lie, and covering it thus with a cheat. God's truth needed not her lie. But she intended hereby to keep Saul in suspense for a while, that David might have some time to secure himself, not doubting but those messengers would pursue him if they found he had gone. The messengers had so much humanity as not to offer him any disturbance when they heard he was sick; for to those that are in this misery pity should be shown; but Saul, when he heard it, gave positive orders that he should be brought to him sick or well: Bring him to me in the bed, that I may slay him, 1Sa_19:15. It was base and barbarous thus to triumph over a sick man; and to vow the death of one who for aught that he knew was dying by the hand of nature. So earnestly did he thirst after his blood, and so greedy was his revenge, that he could not be pleased to see him dead, unless he himself was the death of him; though awhile ago he had said, Let not my hand be upon him. Thus when men lay the reins on the neck of their passions they grow more and more outrageous. When the messengers

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were sent again, the cheat was discovered, 1Sa_19:16. But by this time it was to be hoped that David was safe, and therefore Michal was not then much concerned at the discovery. Saul chid her for helping David to escape (1Sa_19:17): Why hast thou deceived me so? What a base spirit was Saul of, to expect that, because Michal was his daughter, she must therefore betray her own husband to him unjustly. Ought she not to forsake and forget her father and her father's house, to cleave to her husband? Those that themselves will be held by no bonds of reason or religion are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse: He said, Let me go, why should I kill thee? As her insinuating that she would have hindered his flight was false (it was she that put him upon it and furthered it), so it was an unjust unworthy reflection upon him to suggest that he threatened to kill her if she would not let him go, and might confirm Saul in his rage against him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves and so haughty in his menaces, as she here represented him. But David suffered both from friends and foes, and so did the son of David.

JAMISON 13-14, "And Michal took an image, and laid it in the bed — “an image,” literally, “the teraphim,” and laid, not in the bed, but literally on the “divan”; and “the pillows,” that is, the cushion, which usually lay at the back of the divan and was stuffed with “goat’s hair,” she took from its bolster or heading at the upper part of the divan. This she placed lower down, and covered with a mantle, as if to foster a proper warmth in a patient; at the same time spreading the goat’s hair skin, so as to resemble human hair in a disheveled state. The pretext was that David lay there sick. The first messengers of Saul, keeping at a respectable distance, were deceived; but the imposition was detected on a closer inspection.

K&D, "Michal then took the teraphim, - i.e., in all probability an image of the household gods of the size of life, and, judging from what follows, in human form, - laid it in the bed, and put a piece of woven goats' hair at his head, i.e., either round or over the head of the image, and covered it with the garment (beged, the upper garment, which was generally only a square piece of cloth for wrapping round), and told the messengers whom Saul had sent to fetch him that he was ill. Michal probably kept teraphim in secret, like Rachel, because of her barrenness (see at Gen_31:19). The meaning of העזים כביר is doubtful. The earlier translators took it to mean goat-skin, with the exception of the Seventy, who confounded כביר with כבד, liver, upon which Josephus founds his account of Michal having placed a still moving goat's liver in the bed, to make the messengers believe that there was a breathing invalid beneath. כביר, from כבר, signifies something woven, and עזים goats' hair, as in Exo_25:4. But it is impossible to decide with certainty what purpose the cloth of goats' hair was to serve; whether it was merely to cover the head of the teraphim with hair, and so make it like a human head, or to cover the head and face as if of a person sleeping. The definite article not only before תרפים and בגד, but also with העזים suggests the idea that all ,כבירthese things belonged to Michal's house furniture, and that עזים כביר was probably a counterpane made of goats' hair, with which persons in the East are in the habit of covering the head and face when sleeping.

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PULPIT, "1Sa_19:13Michal took an image. Literally, "the teraphim," a plural word, but used here as a singular. Probably, like the corresponding Latin word penates, it had no singular in common use. It was a wooden block with head and shoulders roughly shaped to represent a human figure. Laban’s tera-phim were so small that Rachel could hide them under the camel’s furniture (Gen_31:34), but Michal’s seems to have been large enough to pass in the bed for a man. Though the worship of them is described as iniquity (1Sa_15:23), yet the superstitious belief that they brought good luck to the house over which they presided, in return for kind treatment, seems to have been proof against the teaching of the prophets; and Hosea describes the absence of them as on the same level as the absence of the ephod (Hos_3:4). A pillow of goats’ hair for his bolster. More correctly, "a goat’s skin about its head." So the Syriac and Vulgate. The object of it, would be to look at a distance like a man s hair. The Septuagint has a goat’s liver, because this was supposed to palpitate long after the animal’s death, and so would produce the appearance of a person’s breathing. But this involves a different reading, for which there is no authority; nor was Michal’s deception intended for close observation. She would of course not let any one disturb David, and all she wanted was just enough likeness to a man to make a person at a distance suppose that David was there. Soon or later her artifice would be found out, but her husband would have had the intervening time for effecting his escape. As the word rendered pillow, and which is found only here, comes from a root signifying "to knot together," "to intertwine," some commentators think that it means a network of goats’ hair, perhaps to keep off flies. But this is a mere guess, and not to be set against the combined authority of the two versions. With a cloth. Hebrew, beged. This beged was David’s every day dress, and would greatly aid Michal in her pious artifice. It was a loose mantle, worn over the close-fitting meil (see 1Sa_2:19). Thus Ezra (Ezr_9:3, Ezr_9:5) says, "I rent my beged and my meil," which the A.V. with characteristic inexactness translates "my garment and my mantle." In Gen_28:20, where it is rendered raiment, Jacob speaks of it as the most indispensable article of dress; and in Gen_39:12, where it is rendered garment, we find that it was a loose plaid or wrapper. In those simple days it was used for warmth by night as well as for protection by day, and it is interesting to find David in his old age still covered up for warmth in bed by his beged (1Ki_1:1), where it is translated clothes.

BENSON, "1 Samuel 19:13. Michal took an image — In the Hebrew it is teraphim; which teraphim, as Dr. Dodd observes, it plainly appears from hence, must have been figures of the and put a pillow of goats' hair for his bolster; she took the finest of the goats' hair, which she had in the house, women being used to spin in those days, even great personages, and put it into a pillow, and made a bolster of it, and put it under the head or block of the image, which would sink it, being soft, and so look like a sick man, whose face could not easily be discerned; though some think this goats' hair was put about the head of the image, to make it look the more like an human head; goats' hair being very much like human hair (e), and of different colours, and such a colour might be chosen as was most like David's, see Son_4:1; the Targum interprets it, a bottle of goats skins, that is, a leathern bottle or bag made of goats skins, such as they used to put wine into; hence the conceit in the Midrash (f), that a bottle of wine was put

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instead of David: but the pillow or bolster had the form of a leathern bag or bottle; the Septuagint version is very odd,"and put the liver of goats at his head;''and so Josephus says (g); and it is observed (h), that the liver of a goat will move a long time after it is taken out, and so make a show of the palpitation of the heart: but then this was put, not within the bed, but at the head of the image: human form; for the design of Michal was manifestly to deceive the messengers of Saul, by showing them something in a bed so far resembling a man as to make them believe it was David himself asleep. Her intention was to procure David the longer time for escaping. And to render it still more like him, she covered the back part of the head of the image, which appeared in sight, with goats’ hair of the same colour as David’s was, so that any one might take it, at a slight view, especially in a sick man’s room, where only a glimmering light is wont to be kept, for the back part of David’s head. This is plainly the meaning of the next clause, not very properly interpreted in our translation, but which in the Vulgate is rendered, et pellem pilosam caprarum possuit ad caput ejus; and she put the hairy skin of goats to, or upon, his head. And covered it with a cloth — Upon pretence of his being sick, and needing some such covering. If we may believe Abarbinel and Abendana, “women in those times were accustomed to have figures made in the likeness of their husbands, that when they were absent from them they might have their image to look upon.” If this really be a fact, it is probable that Michal’s image was one of this kind; or it was merely a statue for ornament. For we cannot suppose that any images, whether called teraphim or by any other name, were kept for the purposes of idolatry in David’s family.ELLICOTT, " (13) An image.—An image in the Hebrew is teraphim—a plural form, but used as a singular. We have no instance of the singular. The Latin equivalent, “penates,” singularly enough, is also only found in the plural form. In this case, probably, it was a life-size figure or bust. The word has been discussed above (1 Samuel 15:23). It is singular how, in spite of the stern command to avoid idolatry, the children of Israel seemed to love to possess these lifeless images. The teraphim were probably a remnant of the idolatry originally brought by some of Abraham’s family from their Chaldaean home. These idols, we know, varied in size, from the diminutive image which Rachel (Genesis 31:34) was able to conceal under the camel saddle to the life-size figure which the Princess Michal here used to make her father’s guards believe that her sick husband, David, was in bed. They appear to have been looked on as tutelary deities, the dispensers of domestic and family good fortune. It has been suggested, with some probability, that Michal, like Rachel, kept this teraphim in secret, because of her barrenness.A pillow of goats’ hair.—More accurately, a goat’s skin about its head. So render the Syriac and Vulgate Versions. The reason of this act apparently was to imitate the effect of a man’s hair round the teraphim’s head. Its body, we read in the next clause, was covered “with a cloth.” Some scholars have suggested that this goat’s skin was a net-work of goat’s hair to keep off the flies from the supposed sleeper. The LXX., instead of k’vir (skin), read in their Hebrew copies keaved (liver). As the vowel points were introduced much later, such a confusion (especially as the

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difference between d and r in Hebrew is very slight) would be likely enough to occur in the MSS.Josephus, adopting the LXX. reading, explains Michal’s conduct thus—“Michal put a palpitating goat’s liver into the bed, to represent a breathing sick man.”With a cloth.—Heb., beged. This was David’s every-day garment, which he was in the habit of wearing. This, loosely thrown over the image, would materially assist the deception. The fifty-ninth Psalm bears the following title—“A michtam(or song of deep import) of David, when Saul sent, and they watched the house to kill him.” The internal evidence, however, is scarcely confirmatory of the accuracy of the title. The sacred song in question is very probably one of David’s own composition, and it is likely enough that the danger he incurred on this occasion was in his mind when he wrote the solemn words; but there are references in this psalm which must apply to other events in his troubled, anxious life.TRAPP, "1 Samuel 19:13 And Michal took an image, and laid [it] in the bed, and put a pillow of goats’ [hair] for his bolster, and covered [it] with a cloth.Ver. 13. And Michal took an image.] Either a statue, David’s own statue, or else some superstitious image (the Hebrew is teraphim) which she kept secretly, as Rachel had done, David knowing nothing of it. Some have probably gathered that Michal, though a good wife, yet was no good woman: both because she had an image in the house, and afterward she mocked David for his devotion.And put a pillow of goats’ hair.] Which might make the messengers believe it was the hair of David’s head. This she did that she might gain more time for her fleeing husband. Or such a pillow, as for ease and warmth.COKE, "1 Samuel 19:13. Michal took an image— In the Hebrew it is תרפיםteraphim; which teraphim, it plainly follows from hence, must have been figures of the human form; for the design of Michal was manifestly to deceive the messengers of Saul, by shewing them something in a bed so far resembling a man as to make them believe it was David himself. And as this was plainly her design, one would conceive that the next clause should express something demonstrative of sickness. What wonder is there that she put a pillow under the head? (though, by the way, our translation of a pillow, for a bolster, has no great meaning in it.) I should apprehend the passage might be rendered, and she put a goat's skin to, or over, its head, and covered it with a garment; for thus there would be an appearance of sickness, and the imposition would not be so easily detected. Several interpreters have supposed, that Michal put goat's hair round the head of the image: but the interpretation that we have given seems nearest the Hebrew, and best suited to the circumstances. The Vulgate renders it, et pellem pilosam caprarum posuit ad caput ejus. Abarbanel and Abendana say, that women in those times were accustomed to have figures made in the likeness of their husbands, that when they were absent from them they might have their image to look upon. If this was the case, Michal's

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image, most probably, was one of this kind.LANGE, "1 Samuel 19:13. By a trick with the Teraphim Michal deceives Saul’s catchpolls.—The teraphim were the images of domestic or private gods (Penates) which the Israelites retained as the remnant of the idolatry brought from the Aramæan or Chaldean home ( Genesis 31:19; Genesis 31:34) in spite of their removal after the entry of Jacob’s family into Canaan ( Genesis 35:2 sq.) and of the absolute prohibition of idolatry in the Law, which reappear especially in the period of the Judges ( Judges 17:5; Judges 18:14 sq.) and particularly meet us in the houses of Saul and David in spite of Samuel’s prophetic zeal against such idolatry ( 1 Samuel 15:23; comp. Hosea 3:4; Zechariah 10:2). The Plu. here represents a single image, which it seems ( 1 Samuel 19:16) must have had the human form at least as to head and face, though the size may have varied, since ( Genesis 31:30 sq.) it was so small that Rachel could conceal it under the camel-saddle, while Michal here uses it to make Saul’s men believe that David was in the bed. The teraphim which Laban calls his “Elohim” were probably originally tutelar deities, dispensers of domestic and family good fortune. On the derivation and meaning of the name see Rödiger in Ges. Thes. III:1520, Hävernick on Ezek. p347 sq, and Delitzsch Gen. II. p220 [and Art. “Teraphim” in Smith’s Bib. Dict.—Tr.].[FN22] On the meaning see particularly the Arts. in Winer and Herzog. Whether it was a wooden image is uncertain, as also, whether Michal had such domestic gods on account of her barrenness (Michaelis, Thenius, Keil). כביר (which the Sept. read כבד “liver,” whence Joseph says that Michal put a palpitating goat-liver into the bed to represent a breathing sick man) is from כבר [“to braid”] and means woven-work or net [rendered quilt or mattress, Eng. A. V. pillow.—Tr.]. The plural of “goat” (עז) here = goats’ hair. The Def. Art. points to something which belonged to the furnishing of a couch or bed.[FN23] She put it at his head, which may mean either that she put a woven cover under his head, or a hairy cover on or around his head. In any case Michal’s purpose was to make the head of the teraphim look as much as possible like a human head. The גד בב [“with the coverlet”] must, on account of the article, be understood of some piece of household stuff, therefore of the bed-cover. The word means the upper garment of the Oriental, which is a wide cloth thrown around (בגד)the person, and served also for bed-clothing.PETT, "1 Samuel 19:13‘And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at its head, and covered it with the clothes.’Then Michal took a teraphim, and laid it in the bed. A teraphim was a religious household image favoured by women and possibly associated with fertility or good luck. Note how Rachel took her father’s teraphim when she was pregnant (Genesis 31:19). This one was presumably Michal’s and kept in her own private apartment. Compare Judges 17:5; Judges 18:14 ff which demonstrate their use in Israel, probably by associating them with Yahwism. David may well not have known that she had it. It may not have been life size but needed to be sufficiently large to make

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an obvious lump under the bed covers. Additionally she used a pillow of goat’s hair to give the impression of a head. (Alternately the teraphim could have been propped against the bed as a kind of ‘protection’ against illness, while the pillow caused the lump in the bedPULPIT, "1Sa_19:13Michal took an image. Literally, "the teraphim," a plural word, but used here as a singular. Probably, like the corresponding Latin word penates, it had no singular in common use. It was a wooden block with head and shoulders roughly shaped to represent a human figure. Laban’s tera-phim were so small that Rachel could hide them under the camel’s furniture (Gen_31:34), but Michal’s seems to have been large enough to pass in the bed for a man. Though the worship of them is described as iniquity (1Sa_15:23), yet the superstitious belief that they brought good luck to the house over which they presided, in return for kind treatment, seems to have been proof against the teaching of the prophets; and Hosea describes the absence of them as on the same level as the absence of the ephod (Hos_3:4). A pillow of goats’ hair for his bolster. More correctly, "a goat’s skin about its head." So the Syriac and Vulgate. The object of it, would be to look at a distance like a man s hair. The Septuagint has a goat’s liver, because this was supposed to palpitate long after the animal’s death, and so would produce the appearance of a person’s breathing. But this involves a different reading, for which there is no authority; nor was Michal’s deception intended for close observation. She would of course not let any one disturb David, and all she wanted was just enough likeness to a man to make a person at a distance suppose that David was there. Soon or later her artifice would be found out, but her husband would have had the intervening time for effecting his escape. As the word rendered pillow, and which is found only here, comes from a root signifying "to knot together," "to intertwine," some commentators think that it means a network of goats’ hair, perhaps to keep off flies. But this is a mere guess, and not to be set against the combined authority of the two versions. With a cloth. Hebrew, beged. This beged was David’s every day dress, and would greatly aid Michal in her pious artifice. It was a loose mantle, worn over the close-fitting meil (see 1Sa_2:19). Thus Ezra (Ezr_9:3, Ezr_9:5) says, "I rent my beged and my meil," which the A.V. with characteristic inexactness translates "my garment and my mantle." In Gen_28:20, where it is rendered raiment, Jacob speaks of it as the most indispensable article of dress; and in Gen_39:12, where it is rendered garment, we find that it was a loose plaid or wrapper. In those simple days it was used for warmth by night as well as for protection by day, and it is interesting to find David in his old age still covered up for warmth in bed by his beged (1Ki_1:1), where it is translated clothes.

14 When Saul sent the men to capture David, Michal said, "He is ill." 50

GILL, "And when Saul sent messengers to take David,.... Either the same who in the morning inquired for David, or those staying longer than Saul expected, and fearing they were negligent or corrupted, he sent others: to whom she said, he is sick; and in bed, and cannot be spoke with; this lie she told through her affection to David, and to preserve his life; and this stratagem she devised to gain time, that while she was amusing the messengers with this tale of hers, before they could discover the truth of the matter David would be out of their reach; whereas, had she denied his being at home, or signified that he had made his escape, they would have immediately pursued after him, and he would have been in danger of being taken by them.

JAMISON, "And Michal took an image, and laid it in the bed — “an image,” literally, “the teraphim,” and laid, not in the bed, but literally on the “divan”; and “the pillows,” that is, the cushion, which usually lay at the back of the divan and was stuffed with “goat’s hair,” she took from its bolster or heading at the upper part of the divan. This she placed lower down, and covered with a mantle, as if to foster a proper warmth in a patient; at the same time spreading the goat’s hair skin, so as to resemble human hair in a disheveled state. The pretext was that David lay there sick. The first messengers of Saul, keeping at a respectable distance, were deceived; but the imposition was detected on a closer inspection.

BENSON, "1 Samuel 19:14-17. Saul sent messengers to take David — As he did not come out of doors, where they waited for him, Saul sent other messengers to take him in the house. She said, He is sick — Her affection for David, and fear for his life, induced her to tell a plain lie, in which she is neither to be justified nor imitated. She intended hereby, however, to keep Saul in suspense for a while, till David should arrive at some place of safety. He said, Let me go; why should I kill thee? — This was another untruth; and an untruth very injurious to David’s reputation. Far was it from him either to intend or threaten to kill any one, much more his own wife. But Michal feared to enrage her father to too high a degree if she told the truth. Her weakness is to be pitied, while it is to be condemned and shunned.PULPIT, "1Sa_19:14-17When, after waiting till the usual hour for David’s appearance, he came not, the watchers send and inform Saul, who now orders his open arrest. But Michal despatches a messenger to tell her father that he is sick. Upon this Saul orders bed and all to be brought, that he may slay him. As an Oriental bed is usually a mere strip of carpet, this would be easy enough. But when the messengers force their way through, in spite of every obstruction which Michal can devise to waste time, and come up close to the sleeping figure, "Lo, teraphim in the bed, and a goatskin at its head." They carry the

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news to Saul, who sends for Michal, and reproaches her for letting his enemy go. And she, afraid of bringing her father’s anger upon herself, answers with a falsehood, such as we find David also too readily having resort to; for she tells Saul that his flight was David’s own doing, and that she had taken part in it only to save her life. Why should I kill thee? She pretends that David had told her not to force him to kill her by refusing to give her aid in his escape. Saul, no doubt, saw that she had been a willing agent; but as she professed to have been driven to do what she had done by David’s threats, he could say no more.

15 Then Saul sent the men back to see David and told them, "Bring him up to me in his bed so that I may kill him."

GILL, "And Saul sent the messengers again to see David,.... Not to visit him, or to see how he was, or inquire of his health, in a kind manner, but to see his person, whether he was sick or not, and whether he was there or not; for Saul might suspect some deceit was used, because the messengers took the report of Michal, and saw not David, nor attempted to see him; but now they have strict orders to see him, and not take Michal's word as before, 1Sa_19:14; wherefore the supplement again may be left out: saying, bring him up to me in the bed; if so bad that he was not able to rise, or not fit to be taken out of his bed, his orders were, that he should be brought to him in it; resolved he was to have him, sick or well: that I may slay him: not content that he should die a natural death, or willing to wait for it, he is in haste, being full of wrath and malice, to slay him himself.

K&D, "But when Saul sent the messengers again to see David, and that with the command, “Bring him up to me in the bed,” and when they only found the teraphim in the bed, and Saul charged Michal with this act of deceit, she replied, “He (David) said to me, Let me go; why should I kill thee?” - “Behold, teraphim were (laid) in the bed.” The verb can be naturally supplied from 1Sa_19:13. In the words “Why should I kill thee?” Michael intimates that she did not mean to let David escape, but was obliged to yield to his threat that he would kill her if she continued to refuse. This prevarication she seems to have considered perfectly justifiable.

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JAMISON, "Bring him to me in the bed — a portable couch or mattress.TRAPP, "1 Samuel 19:15 And Saul sent the messengers [again] to see David, saying, Bring him up to me in the bed, that I may slay him.Ver. 15. Bring him up to me in the bed.] So greedily did this sanguinary seek, and so fain would he have sucked David’s blood: but the bird was flown, God having better provided; and David was now making or singing that Psalms 59:1, "Deliver me from mine enemies, O God," &c., as appeareth by the title. {See Trapp on "Psalms 59:1"}That I may slay him.] And then say of him as bloody Caracalla the emperor did of his brother Geta, whom he had slain and afterwards deified; Sit divus, modo non sit virus, Let him go to heaven, so that I may not be troubled with him upon earth.

16 But when the men entered, there was the idol in the bed, and at the head was some goats' hair.

GILL, "And when the messengers were come in,.... To David's house, and into the room where he was supposed to lie: behold, there was an image in the bed to their great surprise; they expected to see David, but instead of him the teraphim, as in 1Sa_19:13; if they had been in the room before, and thought they had seen David in the bed, they might be the more surprised to find that it was only an image they saw: with a pillow of goats' hair for his bolster; See Gill on 1Sa_19:13.HENRY, "JAMISON, "TRAPP, "1 Samuel 19:16 And when the messengers were come in, behold, [there was] an image in the bed, with a pillow of goats’ [hair] for his bolster.Ver. 16. Behold, there was an image.] See 1 Samuel 19:13. So have persecutors been frequently frustrated, as those that sought after Jeremiah and Baruch, Athanasius, Luther, and others whom the Lord hid till the storm was over.

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17 Saul said to Michal, "Why did you deceive me like this and send my enemy away so that he escaped?" Michal told him, "He said to me, 'Let me get away. Why should I kill you?' "

BARNES, "Why should I kill thee? - To avert Saul’s anger from herself, she pretended that David had threatened her life unless she facilitated his escape.

CLARKE, "Let me go; why should I kill thee? - That is, If thou do not let me go, I will kill thee. This she said to excuse herself to her father: as a wife she could do not less than favor the escape of her husband, being perfectly satisfied that there was no guilt in him. It is supposed that it was on this occasion that David wrote the fifty-ninth Psalm, Deliver me from mine enemies, etc.

GILL, "And Saul said unto Michal,.... After the messengers returned and reported what they had seen, when Saul either came to her at her house, or sent for her to his palace: why hast thou deceived me so; for deceiving his messengers was deceiving him, by pretending David was sick and in bed, when she had placed an image there, and had let him down through a window, and he was gone: and sent away mine enemy, that he is escaped? as if she was more obliged to gratify the wicked passion of a father, than to provide for the safety of her husband: and Michal answered Saul, he said unto me, let me go, why should I kill thee? though she was concerned for the preservation of her husband, yet not for his honour and credit, nor for her own veracity; she attempted not to vindicate her husband from the charge of being an enemy to Saul, as she might; but suggested that he was so desperate a man, that if she had offered to have detained him, he would have murdered her, and threatened, if she did, he would do when both were false; that he should say to

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her let me go, when it was she that advised him to go, and that if she refused he would kill her; which lies were framed by her to excuse herself, at the expense of her husband's reputation.HENRY, "Why hast thou deceived me so? What a base spirit was Saul of, to expect

that, because Michal was his daughter, she must therefore betray her own husband to him unjustly. Ought she not to forsake and forget her father and her father's house, to cleave to her husband? Those that themselves will be held by no bonds of reason or religion are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse: He said, Let me go, why should I kill thee? As her insinuating that she would have hindered his flight was false (it was she that put him upon it and furthered it), so it was an unjust unworthy reflection upon him to suggest that he threatened to kill her if she would not let him go, and might confirm Saul in his rage against him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves and so haughty in his menaces, as she here represented him. But David suffered both from friends and foes, and so did the son of David.

TRAPP, "1 Samuel 19:17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?Ver. 17. He said unto me, Let me go; why should I kill thee?] This was a second lie, as it is usual with liars to lay one lie upon another, and a worse than that former. [1 Samuel 19:14] If that were an officious lie, this was surely a pernicious one: slandering her husband to save herself. How much better the wife of Polixenus, who was sister to Dionysius, the tyrant: and when her husband, being accused of treason, was fled into Italy, she being asked by her brother, why she did not give notice unto him of her husband’s fleeing, confidently answered, An ita me degenerem putas, &c., Thinkest thou that I am so undutiful a wife, that if I had known my husband would have fled away, I would not have fled away with him? And here I cannot but insert what I have read of that brave Bohemian woman in the late bloody persecution there. The Major of Litomeritia had apprehended twenty-four godly citizens, of whom his own son-in-law was one, and after he had almost pined them in prison, he judged them to be drowned in the river Albis: whereupon his daughter, wringing her hands and falling at her father’s feet, besought him to spare her husband. But he, harder than a rock, bade her hold her peace, saying, What! can you not have a worthier husband than this? to which she answered, You shall never espouse me to any: and so beating her breasts and tearing her hair she followed her husband to the river. And when he was cast into the midst of the river bound, she leaped in and caught him about the middle; but being unable to draw him forth, they were both drowned together, and the next day were found embracing one another. (a) COKE, "1 Samuel 19:17. Michal answered Saul, he said unto me, Let me go, &c.—

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We have an account of an action of a woman, Polyxena, the sister of the famous Dionysius, tyrant of Sicily, which is as noble and generous as this of Michal's. Her husband was accused of treason. He fled away by means of her contrivance: Dionysius, being informed of it, reproached her very severely, when she replied, "Can you imagine me so ungenerous, as to be acquainted with the danger that my husband was in, without doing myself the honour of partaking it with him?"LANGE, "1 Samuel 19:17. Saul demands an explanation of Michal. Why hast thou sent away my enemy?—In these words appears all Saul’s bitterness and blindness. It is a sort of “persecuting mania” that shows itself in David’s persecutor.—Michal’s defence does not agree with the statement in 1 Samuel 19:11-12, that she herself urged David to flight. From fear of her father she tells a “lie of necessity,” saying: “He said to me, send me away, why should I kill thee?” She pretends that she wished to prevent his flight, but he threatened to kill her if she stood in his way. [To this deliverance is referred Psalm 59 by its title and Psalm 7 by some critics.—Tr.PETT, "1 Samuel 19:17‘And Saul said to Michal, “Why have you deceived me in this way, and let my enemy go, so that he has escaped?” And Michal answered Saul, “He said to me, Let me go. Why should I kill you?” ’Saul then summoned his daughter and asked her why she had deceived him with the effigy in the bed and had let his enemy escape. He no doubt felt that she owed first loyalty to him as her father and king. Michal simply replied that she had had to do what she did otherwise David might have killed her. This would actually tie in with Saul’s own obsessive view of David and he appears to have accepted that it was true.That Michal lied at least twice is clear, and although the Scripture does not actually specifically approve of it, it does raise the question as to when, if ever, such a lie is justified. Similar examples can be found with Rahab at Jericho (Joshua 2:4 ff), Jael with Sisera (Judges 4:18) and the woman at Bahurim (2 Samuel 17:20). It is too large a question to be dealt with fully here. However, while Scripture undoubtedly does require us to be truthful (Leviticus 19:11; Matthew 5:37) there must certainly be cases where to tell the truth would be an even greater sin than the alternative, for example in such cases as these where lives were at stake. I must confess that if I was hiding someone I loved from a criminal gang, and could save his life by denying his presence, I would not hesitate. Nor would I feel guilty afterwards. (I would feel far more guilty if he died because I had given him away). T1sa about the whereabouts of others can only be expected when the questioner does not have murderous intentions. However, the question is so complicated that we must leave a full discussion of it to elsewhere.

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18 When David had fled and made his escape, he went to Samuel at Ramah and told him all that Saul had done to him. Then he and Samuel went to Naioth and stayed there. BARNES, "No such place as Naioth (or Nevaioth) is known, but the word means

“dwellings.” Hence, it is considered that Naioth was the name of the collegiate residence of the prophets, in, or just outside, Ramah, to which Samuel removed with David from his own house, for greater safety, owing to the sanctity of the place and company.

CLARKE, "David fled, and escaped - to Samuel - He, no doubt, came to this holy man to ask advice; and Samuel thought it best to retain him for the present, with himself at Naioth, where it is supposed he had a school of prophets.

GILL, "So David fled and escaped,.... Fled from his own house, and escaped falling into the hands of the messengers of Saul, and so of Saul himself: and came to Samuel to Ramah; the place where Samuel dwelt: to him David chose to come, by whom he had been anointed king, that his faith might be strengthened by him with respect to the kingdom, which might be weakened by what had happened to him; and that he might have some advice and direction from him what he should do, and what course he should take in his present circumstances, and that he might receive some comfort from him under his present troubles: and told him all that Saul had done to him; how he had spoken to his servants to kill him, had cast a javelin at him himself, and had sent messengers to his house to slay him: and he and Samuel went and dwelt in Naioth; which was in or near to Ramah, as appears by 1Sa_19:19; which perhaps was a more retired place, and so chosen for the sake of conversation between them, or reckoned a more safe place. Here being a school or college of the prophets, might be a kind of an asylum, and where it might be thought Saul would not attempt to lay hands on David, should he know where he was; for if the Philistines gave no disturbance to the hill of God, and the prophets in it, 1Sa_10:5; it might be reasonably concluded Saul would not; so the Targum paraphrases it, "he and Samuel went and dwelt in the house of doctrine", or in the school, the school of the prophets. R. Abimi the Nothite, or Naiothite, mentioned in

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the Talmud (i), is supposed (k) to be of this place; it is said (l) to be six miles from Jerusalem to the north. HENRY, "Here is, I. David's place of refuge. Having got away in the night from his own house, he fled not to Bethlehem to his relations, nor to any of the cities of Israel that had caressed and cried him up, to make an interest in them for his own preservation; but he ran straight to Samuel and told him all that Saul had done to him, 1Sa_19:18. 1. Because Samuel was the man that had given him assurance of the crown, and his faith in that assurance now beginning to fail, and he being ready to say in his haste (or in his flight, as some read it, Psa_116:11), All men are liars (“not only Saul that promised me my life, but Samuel himself that promised me the throne”), whither should he go but to Samuel, for such encouragements, in this day of distress, as would support his faith? In flying to Samuel he made God his refuge, trusting in the shadow of his wings; where else can a good man think himself safe? 2. Because Samuel, as a prophet, was best able to advise him what to do in this day of his distress. In the psalm he penned the night before he had lifted up his prayer to God, and now he takes the first opportunity of waiting upon Samuel to receive direction and instruction from God. If we expect answers of peace to our prayers, we must have our ears open to God's word. 3. Because with Samuel there was a college of prophets with whom he might join in praising God, and the pleasure of this exercise would be the greatest relief imaginable to him in his present distress. He met with little rest or satisfaction in Saul's court, and therefore went to seek it in Samuel's church. And, doubtless, what little pleasure is to be had in this world those have it that live a life of communion with God; to this David retired in the time of trouble, Psa_27:4-6.

JAMISON, "1Sa_19:18-23. David flees to Samuel.David fled, ... and came to Samuel to Ramah — Samuel was living in great

retirement, superintending the school of the prophets, established in the little hamlet of Naioth, in the neighborhood of Ramah. It was a retreat congenial to the mind of David; but Saul, having found out his asylum, sent three successive bodies of men to apprehend him. The character of the place and the influence of the sacred exercises produced such an effect on them that they were incapable of discharging their commission, and were led, by a resistless impulse, to join in singing the praises of God. Saul, in a fit of rage and disappointment, determined to go himself. But, before reaching the spot, his mental susceptibilities were roused even more than his messengers, and he was found, before long, swelling the ranks of the young prophets. This singular change can be ascribed only to the power of Him who can turn the hearts of men even as the rivers of water.

K&D, "David fled to Samuel at Ramah, and reported to him all that Saul had done, partly to seek for further advice from the prophet who had anointed him, as to his further course, and partly to strengthen himself, by intercourse with him, for the troubles that still awaited him. He therefore went along with Samuel, and dwelt with him in Naioth. נוית (to be read נוית according to the Chethibh, for which the Masoretes have substituted the form

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נוה 1Sa_19:19, 1Sa_19:23, and 1Sa_20:1), from ,ניות or נוה, signifies dwellings; but here it is in a certain sense a proper name, applied to the coenobium of the pupils of the prophets, who had assembled round Samuel in the neighbourhood of Ramah. The plural נוית points to the fact, that this coenobium consisted of a considerable number of dwelling-places or houses, connected together by a hedge or wall.

BENSON, "1 Samuel 19:18. David escaped and came to Samuel — Both for comfort and direction in his distress, and for safety, supposing that Saul would be ashamed to execute his bloody designs in the presence of so venerable a person as Samuel. And told him all that Saul had done to him — Which, while it afforded relief to the mind of David amidst his distress and trouble, could not but exceedingly grieve the mind of Samuel, to be informed how low Saul had fallen. He and Samuel went and dwelt in Naioth — Or, as the Chaldee renders it, The school of learning. This was that famous school or college of the prophets, which was dedicated to the study of the Jewish law, and was in all respects a religious seminary.ELLICOTT, "(18) And came to Samuel.—The influence and authority which Samuel still preserved in the nation even in the stormy close of Saul’s career, must have been very great for the frightened David to have sought a refuge in his quiet home of prayer and learning. The exile, fleeing before his sovereign, felt that in the residence of the old seer he would be safe from all pursuit, as in a sanctuary. David’s intimate connection with Samuel has been alluded to on several occasions. He stood to the old seer in the relation of a loved pupil.TRAPP, "1 Samuel 19:18 So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.Ver. 18. And came to Samuel to Ramah.] For direction and comfort, which is to be had, if anywhere upon earth, in the communion of saints, in the company of good people. Here also, if anywhere in the land, he might hope to be safe under Samuel’s wing, and in a college of prophets, as in a sanctuary of safety. See 1 Samuel 10:5, with the note.And he and Samuel went and dwelt in Naioth.] Which was a college or school of prophets, adjoining to Ramah. The word Naioth signifieth a solitary place in the pastures and fields: this was fittest for study and meditation. Here was professed the true philosophy which is, saith Aristotle, (a) θειον τι και δαιμονιον οντως χρημα, a divine and heavenly doctrine indeed; far different from that vain deceitful philosophy which the apostle inveigheth against in Colossians 2:8. This is nothing else but sophistry; which, saith the same Aristotle, (b) is φαινομενη σοφια, ουσα δε μη; a seeming but not a substantial wisdom. COKE, "1 Samuel 19:18. He and Samuel went, and dwelt in Naioth— The Chaldee

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renders this as if it was an appellation, the school of learning. This was the famous school of the prophets. As many have been at a loss to ascertain the specific nature of these schools, it will not be unseasonable to endeavour to remove their difficulties. We have in this book only a partial view of the prophets; i.e. a view of them while at their devotions only, and not at their studies: for Saul and his messengers coming when the society was prophesying, or at divine worship, the spirit of God fell upon them, and they prophesied also. And thus the Chaldee paraphrast understands prophesying; adoring God, and singing praises to him: for we may well suppose, that they began and ended all their daily studies with this holy exercise. The college of the prophets was dedicated to the study of the Jewish law only; and, as such, was naturally and properly a seminary of prophets: for those who were most knowing and zealous in the law were surely most fit to convey God's commands to his people. Samuel was set over, or was master of one of these schools. See Samuel Triplici Nomine Laudat.; by Dr. Barton. COFFMAN, "Verse 18DAVID FLEES TO THE PROPHET SAMUEL"Now David fled and escaped, and he came to Samuel at Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt at Naioth. And it was told Saul, "Behold, David is at Naioth in Ramah." Then Saul sent messengers to take David; and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. When it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. Then he himself went to Ramah, and came to the great well that is in Secu; and he asked, "Where are Samuel and David"'? And one said, "Behold, they are at Naioth in Ramah; and the Spirit of God came upon him also, and as he went he prophesied, until he came to Naioth in Ramah. And he too stripped off his clothes, and he too prophesied before Samuel and lay naked all that day and all that night. Hence, it is said, `Is Saul also among the prophets'?""And David came to Samuel in Ramah" (1 Samuel 19:18). David was in a terrifying position. Although innocent of any wrong-doing, Saul had designated him as an outlaw and devoted the resources of the whole kingdom of Israel to the task of hunting David down and killing him. Samuel was a true prophet of God, and David sought him out for advice and protection. "In flying to Samuel, David made God his refuge, trusting in the shadow of his wings. Where else can a good man go and feel himself safe"?[14]"He and Samuel went and dwelt at Naioth" (1 Samuel 19:18). Samuel's first protective move after David's arrival was to change the residence of both of them to Naioth. "No such place as that is known, but the word means `dwellings.'[15] It is revealed a little later that it was "in Ramah" (1 Samuel 19:22), and it seems likely that W. H. Bennett's opinion that, "It was the quarter of the town (of Ramah)

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inhabited by the prophets,"[16] is correct. This, of course, would have been considered a sacred area by the people; and it seems likely that Samuel moved himself and David into that area as a protection against Saul. However, events quickly revealed that no area, no matter how "holy," was safe from the intrusion of the murderous Saul.Saul sent three different companies of "messengers," in all probability bands of armed soldiers, to go and arrest David; and none of them was able to do it."When they saw the company of the prophets prophesying" (1 Samuel 19:20). This was probably the most disgusting thing imaginable that could have happened to a band of Saul's soldiers. We are told absolutely nothing about the nature of this demonstration which overcame the armed "messengers"; but, whatever it was, it made it impossible for them to proceed with their mission to arrest David.Not only the three different companies of messengers were stopped by this outburst of prophesying; but, "Even Saul himself was incapacitated by the prophetic seizure."[17]One is reminded of what happened to the armed detachment that approached Jesus Christ in Gethsemane for the purpose of arresting Jesus. They all fell flat upon their faces in his presence (John 18:6).The triple wonder of all this is that it happened three times to the different groups of messengers, and then a fourth time to the king himself! One can only imagine what a ridiculous figure he cut lying there stark naked on the ground all day and all night! Yes, God was looking after David. We are amused at the efforts of commentators who try to cover up Saul's nakedness by insisting that, "he still had on his underclothes."[18] Well, maybe! However, when daylight came Saul must have been a lot more interested in finding his britches than in finding David."Then he himself went to Ramah, and came to the great well that is in Secu" (1 Samuel 19:22). In this verse, Saul is taking things into his own hands and is on the way to Ramah to arrest David himself! "Secu" here may have been. "The large cistern or tank that was there."[19]Regarding the school of the prophets which appears at Nairoth, which had been founded and organized by Samuel, we probably have in this the beginning of that class of persons known in later ages as "the scribes" of Israel. In fact, "The Chaldee Paraphrast calls these prophets `scribes'; and doubtless these persons educated in Samuel's schools held an analogous position to that of the scribes in later days."[20]"Is Saul also among the prophets" (1 Samuel 19:24). This expression is found not only in this passage, but in 1 Samuel 10:1-13 also; and the type of commentator who cannot find anything in the Bible except "doublets" and duplicate accounts from "different sources" seize upon this at once as another example of what they are

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always seeking.However, as Dr. John Willis stated it, "There is no compelling reason to deny the historicity of both passages."[21] The first use of the expression, "Is Saul also among the prophets," was apparently used to enhance Saul's reputation, but not so in this instance of it. Again from Willis: "The powerful king of Israel was rendered powerless by divine intervention and made to prophesy against his will; and David's supporters and Saul's opponents asked mockingly, `Is Saul also among the prophets'?"[22]Payne also warned us against accepting the allegation that this is a duplicate of the former instance. "It is not a duplicate, but a deliberate repetition to show that such characteristics marked Saul's whole career. `Going too far' was his constant failing."[23]CONSTABLE, "Verses 18-241. God"s deliverance in RamahHow natural it was for David to seek refuge with the faithful prophet Samuel who resided less than an hour"s walk from Saul"s headquarters. Naioth was evidently a compound within Ramah where Samuel headed a school of prophets. The Hebrew word literally means "habitations." [Note: For extended notes on the schools of prophets, see Keil and Delitzsch, pp199-206 , Edward J. Young, My Servants the Prophets, ch. V: "The Schools of the Prophets," and Wood, The Prophets ..., pp164-66.] God here rescued David, not by any human intermediary but directly by the overpowering influence of His Spirit. Prophesying involved praising the Lord (cf. 1 Samuel 10:10-13; 1 Chronicles 25:1-3). Saul"s three groups of messengers, and even the king himself, ended up serving God rather than opposing Him. The Holy Spirit overrode the king"s authority. In 2 Kings 1:9-16 King Ahaziah sent three groups of messengers to arrest Elisha, but the prophet called down fire from heaven and consumed the first two groups. The commander of the third group did not seek to oppose God"s anointed prophet and received mercy. Saul"s disrobing ( 1 Samuel 19:24) probably symbolized the loss of his regal dignity and status, as well as his personal dignity. [Note: Robert P. Gordon, "Saul"s Meningitis According to Targum1Samuel XIX:24 ," Vetus Testamentum32:1 (January1987):39.] Such a person was not fit to be king.This reference to Saul"s prophesying ( 1 Samuel 19:23-24), which happened near the place where he prophesied shortly after his anointing ( 1 Samuel 10:12), became "an ironic comment on Saul"s life story." [Note: Baldwin, p134.] Saul had begun his reign with great potential plus God"s enabling Spirit, which resulted in his praising God (cf. 1 Chronicles 25:1-3; 1 Corinthians 12:3). Yet now he was almost a raving madman. This passage does not support the theory that the prophets became ecstatic when they prophesied. Neither do 1 Samuel 18:10; 1 Kings 18:29; 1 Kings

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22:10-12; 2 Kings 9:1-12; Jeremiah 29:26; Hosea 9:7; or any other passages. [Note: See Wood, The Prophets ..., pp40-56 , 92-93.] Saul drove himself to the brink of insanity by refusing to submit to God, who still exercised sovereign control over him despite the king"s attempts to go his own way.It is significant that this chapter closes with the repetition of the saying, "Is Saul also among the prophets?" This derogatory saying brackets the story of Saul"s contacts with Samuel and with the Holy Spirit (cf. 1 Samuel 10:11). It reminds the reader that Saul had the potential to be a great king because of Samuel and the Spirit"s resources that were available to him. The narrative that the two occurrences of this saying enclose explains Saul"s failure. He lost the opportunity to found a dynasty, he lost his own throne, and he lost his personal dignity because he refused to act like a prophet. That Isaiah , he refused to put the honor, glory, and will of God before his personal ambitions and pride.". . . To question the genuineness of Saul"s prophetic behavior was to question his legitimacy as king of Israel ..." [Note: Youngblood, p717.]Saul lost the privilege of reigning, he became a vessel unto dishonor, he created problems for others, and he eventually destroyed himself. Another Saul, Saul of Tarsus, perhaps learning from the experiences of Saul of Gibeah, who may have been his namesake, feared the possibility that he might similarly disqualify himself ( 1 Corinthians 9:27). We must not confuse disqualification from service with loss of salvation. The former is possible for every believer, but the latter is not (cf. Romans 8:31-39).The three instances of David"s deliverance in this chapter show how God preserved His anointed. He used both natural and supernatural means to do so. Since God has anointed Christians with His Spirit ( 1 John 2:20), this record of how God preserves His anointed should be an encouragement to us.HAWKER, "Verse 18(18) ¶ So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.It is pleasing to hear again of Samuel, who had long retired from the bustling scenes of government, to the college of the prophets, and presided over them. David's retreat to Samuel was, no doubt, with a view to ask counsel from God, how to act in the present juncture. Reader! doth not Jesus sometimes, and perhaps not unfrequently, unsettle our rests, and stir up matters to shake the earthly props of his people, on purpose to drive our hearts to him? But beside this retreat of David to Samuel at Naioth, to seek counsel from God, it should seem that he fled there as a place of safety. For there is reason to conclude, from what is related both in this place and in a former chapter, that the general opinion concerning the schools of the prophets was, that the spot was sanctified: and that those who came within its

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region were under particular impressions. Oh! that it could be said so now! See 1 Samuel 10:10-13.LANGE, " 1 Samuel 19:18. David told Samuel all that Saul had done to him.—That David takes refuge in Samuel’s quiet seat of the prophets is explained by the intimate connection which David already had with Samuel and the prophetic school presided over by him, and especially by the official-theocratic connection which David’s anointing had brought about between the two men. Samuel now becomes God’s instrument for saving and preserving David as the Lord’s Anointed from the attempts of Saul. David dwelt “at Naioth” with Samuel, who went thither with him. Naioth is to be distinguished from Ramah, Samuel’s dwelling-place, and to be regarded as a place where Samuel stayed as long as David, who had at first reported to him at Ramah, was with him (comp. 1 Samuel 19:22-23). The Kethib has everywhere Nevaioth, Vulg. (with Qeri) Naioth. The appellative, signifying “dwellings,” became the proper name of the place where dwelt the prophets who gathered about Samuel as their head (comp. 1 Samuel 19:20). The plu. form indicates a colony consisting of several dwellings, a prophetic cenobium.[FN24]PETT, "Verses 18-24David Takes Refuge With Samuel At Ramah And When Saul Tries To Take Him He Discovers That YHWH Has Other Means Of Preventing Him From Doing So (1 Samuel 19:18-24).Recognising that Saul was seeking his life David turned to the only one with the power to help him, Samuel, the prophet of YHWH, who had earlier anointed him (1 Samuel 16:13), and who was still a power in Israel. Even Saul had to have regard to Samuel. And Samuel took him to live with him and the company of prophets in Naioth in Ramah.But after some time, on learning of David’s whereabouts, Saul sent arresting parties to bring him back to Gibeah for trial. And each time the arresting parties were met by a large company of prophets worshipping and speaking out the praises of God, with the result that the Spirit of God came on them and they also began to worship and speak out the praises of God, losing any desire to fulfil the purpose for which they had been sent.So in the end Saul decided that he must do the job himself, but he too was met by the prophets, with the result that the Spirit of God came on him, and he too began to worship and speak out the praises of God, and in his case he divested himself of his royal garments and lay down in his undergarments all day and all night, rendered powerless by the Spirit.Analysis.a Now David fled, and escaped, and came to Samuel to Ramah, and told him all that

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Saul had done to him. And he and Samuel went and dwelt in Naioth (1 Samuel 19:18).b And it was told Saul, saying, “Behold, David is at Naioth in Ramah” (1 Samuel 19:19).c And Saul sent messengers to take David, and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came on the messengers of Saul, and they also prophesied (1 Samuel 19:20).c And when it was told Saul, he sent other messengers, and they also prophesied (1 Samuel 19:21 a).c And Saul sent messengers again the third time, and they also prophesied (1 Samuel 19:21 b).b Then went he also to Ramah, and came to the great well that is in Secu, and he asked and said, “Where are Samuel and David?” And one said, “Behold, they are at Naioth in Ramah.” And he went there to Naioth in Ramah, and the Spirit of God came on him also, and he went on, and prophesied, until he came to Naioth in Ramah (1 Samuel 19:22-23).a And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Which is why they say, “Is Saul also among the prophets?” And David fled from Naioth (1 Samuel 19:24).Note that in ‘a’ David goes to be with Samuel among the prophets in Naioth, and in the parallel Saul is also seen as among the prophets, at which point David flees from Naioth. In ‘b’ Saul is told that David is at Naioth in Ramah, and in the parallel he is told the same. Centrally in ‘c’ we have the threefold examples of men sent to arrest David who instead finish up praising and worshipping God under the influence of the Holy Spirit.1 Samuel 19:18‘Now David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.Recognising that he would find refuge from Saul nowhere else David made for the only man whom he considered might be able to give him protection. Samuel was still a power in the land, and dwelt among a band of prophets who were presumably a consequence of his ministry. So David came to him at Ramah, and told Samuel all that Saul had done to him. And the result was that Samuel took David under his protection, and David went to live with him in Naioth. Naioth was where Samuel dwelt, along with a band of prophets. The word ‘Naioth’ means ‘dwellings’ and was probably the name of the compound or community in which the prophets had their

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dwellings. Both may well have thought that with David in such spiritual surroundings he would no longer be seen as a threat to Saul.This idea of a company of prophets is a new one, and they were probably the fruit of Samuel’s labours as he sought to establish a spiritual core in Israel. We came across them previously in 1 Samuel 10:5-6; 1 Samuel 10:10-13. While there was no established Central Sanctuary to which the prophets could be attached as a group, a separate community was a necessity if their activities were to continue. Elijah and Elisha will similarly form a band of prophets in the Northern kingdom of Israel (there called ‘the sons of the prophets’), also unconnected with the Temple, but as there is no mention of them in between times there are no grounds for assuming that the one is the continuation of the other, except in the sense that both helped to maintain the prophetic tradition. Once David had re-established the Central Sanctuary this band of prophets presumably connected up with the Central Sanctuary, or with the Sanctuary in Jerusalem where the Ark was. Alternatively they may have spread throughout the land. PULPIT, "DAVID’S FLIGHT TO SAMUEL AT RAMAH (1Sa_19:18-24).1Sa_19:18David...came to Samuel. We have seen that there is every reason to believe that David had been taught and trained by Samuel among the sons of the prophets, and now, conscious of his innocence, he flees for refuge to his old master, trusting that Saul would reverence God’s prophet, and give credence to his intercession and his pledge that David was guiltless. He and Samuel went and dwelt in Naioth. Rather in Nevayoth, as in the written text. This is not the name of a place, but signifies "dwellings," "lodgings," and is always translated in the Chaldee "house of study," i.e. student’s lodgings. Somewhere near to Ramah Samuel had erected buildings to receive his young men, who were called "sons of the prophets," not because their fathers were prophets, but because they were under prophetic training, with prophets for their teachers, though not necessarily intended to be prophets themselves. At first Samuel, we may suppose, built one nevath, one simple hospice for his students, and then, as their numbers grew, another, and yet another, and so the plural, nevayoth, came into voile as the name of the students’ quarters.

19 Word came to Saul: "David is in Naioth at Ramah"; 66

GILL, "And it was told Saul,.... By some officious persons who saw David at Ramah, and observed that he and Samuel went together to Naioth: saying, behold, David is at Naioth, in Ramah; or near it; according to R. Isaiah, Ramah was the name of a hill, or mountain, so called from its height, and Naioth the name of a place on it; it signifies pastures and pleasant places, as meadows and pastures are; and here in the fields near Ramah was the house of doctrine, as the Targum calls it, or the school of the prophets, being pleasant and retired, and fit for study.

HENRY19-22 " David's protection in this place: He and Samuel went and dwelt (or lodged) in Naioth, where the school of the prophets was, in Ramah, as in a privileged place, for the Philistines themselves would not disturb that meeting, 1Sa_10:10. But Saul, having notice of it by some of his spies (1Sa_19:19), sent officers to seize David, 1Sa_19:20. When they did not bring him he sent more; when they returned not he sent the third time (1Sa_19:21), and, hearing no tidings of these, he went himself, 1Sa_19:22. So impatient was he in his thirst after David's blood, so restless to compass his design against him, that, though baffled by one providence after another, he could not perceive that David was under the special protection of Heaven. It was below the king to go himself on such an errand as this; but persecutors will stoop to any thing, and stick at nothing, to gratify their malice. Saul lays aside all public business to hunt David. How was David delivered, now that he was just ready to fall (like his own lamb formerly) into the mouth of the lions? Not as he delivered his lamb, by slaying the lion, or, as Elijah was delivered, by consuming the messengers with fire from heaven, but by turning the lions for the present into lambs.

1. When the messengers came into the congregation where David was among the prophets the Spirit of God came upon them, and they prophesied, that is, they joined with the rest in praising God. Instead of seizing David, they themselves were seized. And thus, (1.) God secured David; for either they were put into such an ecstasy by the spirit of prophecy that they could not think of any thing else, and so forgot their errand and never minded David, or they were by it put, for the present, into so good a frame that they could not entertain the thought of doing so bad a thing. 2. He put an honour upon the sons of the prophets and the communion of saints, and showed how he can, when he pleases, strike an awe upon the worst of men, by the tokens of his presence in the assemblies of the faithful, and force them to acknowledge that God is with them of a truth, 1Co_14:24, 1Co_14:25. See also the benefit of religious societies, and what good impressions may be made by them on minds that seemed unapt to receive such impressions. And where may the influences of the Spirit be expected but in the congregations of the saints? (3.) He magnified his power over the spirits of men. He that made the heart and tongue can manage both to serve his own purposes. Balaam prophesied the happiness of Israel, whom he would have cursed; and some of the Jewish writers think these messengers prophesied the advancement of David to the throne of Israel.

K&D, "1Sa_19:19-20

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When Saul was told where this place was, he sent messengers to fetch David. But as soon as the messengers saw the company of prophets prophesying, and Samuel standing there as their leader, the Spirit of God came upon them, so that they also prophesied. The singular וירא is certainly very striking here; but it is hardly to be regarded as merely a copyist's error for the plural ויראו, because it is extremely improbable that such an error as this should have found universal admission into the MSS; so that it is in all probability to be taken as the original and correct reading, and understood either as relating to the leader of the messengers, or as used because the whole company of messengers were regarded as one body. The ἁπ. λεγ. להקה signifies, according to the ancient versions, an assembly, equivalent to קהלה, from which it arose according to Kimchi and other Rabbins by simple inversion.PULPIT, "1Sa_19:19, 1Sa_19:20On hearing where David was, Saul sends messengers to arrest him, and we thus incidentally gain a most interesting account of the inner condition of Samuel’s schools. Evidently after Saul had become king Samuel devoted his main energies to this noble effort to raise Israel from the barbarous depths into which it had sunk; and when the messengers arrive they enter some hall, where they find a regularly organised choir, consisting not of "sons of the prophets," young men still under training, but of prophets, men who had finished their preparatory studies, and arrived at a higher elevation. The Chaldee Paraphrast calls them scribes; and doubtless those educated in Samuel’s schools held an analogous position to that of the scribes in later days. And Samuel himself was standing—not as appointed over them; he was the founder and originator of these schools, and all authority was derived from him. What the Hebrew says is that he was "standing as chief over them," and they, frill of Divine enthusiasm, were chanting psalms to God’s glory. So noble was the sight, that Saul’s messengers on entering were seized with a like enthusiasm, and, laying aside their murderous purpose, joined in the hearty service of the prophetic sanctuary. Instead of they saw the Hebrew has "he saw," but as all the versions have the plural, it is probably a mere mistake. The Hebrew word for company is found only here. By transposing the letters we have the ordinary word for congregation, but possibly it was their own technical name for some peculiar arrangement of the choir.

ELLICOTT, "(19) Naioth.—Naioth, or Nevaioth, as it is also written, was not a town, but, as the name denotes, a cluster of dwellings or abodes. It is derived from the verb navali, to rest or abide. Samuel had his own house in Ramah, and these dwellings, where his prophetic schools were established, were in the immediate neighbourhood, “Naioth in Ramah.” It was to this school he took David on this occasion. The Chaldee Targum renders or paraphrases Naioth here by “house of learning.”HAWKER, "Verses 19-24(19) And it was told Saul, saying, Behold, David is at Naioth in Ramah. (20) And

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Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. (21) And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. (22) Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. (23) And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. (24) And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?Those effects wrought upon the mind of Saul and messengers, seem to confirm what was said before, that certain impressions were wrought upon the minds of men according to the pleasure of the Lord, from the exercises of the prophets in their schools. In this instance, at least, it was made the means, in the Lord's hands, to deliver David from the power of Saul. The Lord hath a thousand methods, in the stores of omnipotency, to answer the purposes of his grace. And he knoweth how to deliver the godly out of temptation. And let not the Reader be surprized that the Lord should cause the same influence to work upon the mind of Saul. In all ages, bad men have been sometimes made the unwilling instruments of his pleasure. We read of New Testament Prophets, who shall be commissioned to much good to others, but in the end be found unrenewed in themselves, and rejected of God. Matthew 7:22-23.LANGE, "1 Samuel 19:19-20. Saul, having been informed of David’s stay in this cenobium, sent messengers to fetch him.[FN25] The prophets[FN26], here appear1) in an assembly, 2) therein engaged in prophesying, and3) under the lead of Samuel. It is to be noted that we have here prophets, who in inspired discourse give forth their inner life filled with the Holy Ghost, not sons of the prophets, as in 2 Kings 4:38; 2 Kings 6:1, who as scholars and learners sit at the feet of their master and teacher. The prophetic community here, therefore, under Samuel as head is not yet a prophetic school, to educate young men for the prophetic calling, but is a prophetic seminary, in which, under Samuel’s guidance in an externally strictly ordered yet internally free association, the prophetic powers are practiced and strengthened, mutually incite, nourish, and further one another, and the prophetic charisma finds ever new nourishment and new growth by this common holy discipline. And the Spirit of God came upon the messengers of Saul; Spirit of God, not Spirit of Jehovah, because we here have not to do with the Spirit of the covenant-God, but with the supernatural principle of inspiration. And they too prophesied. Clericus: “They sang divine praises, being seized on by a sudden afflatus which they could not resist (as Saul, 1 Samuel 10:10), so that they no longer had control over themselves.” The condition of Saul’s messengers is that of ecstatic ravishment, into which they were brought by the overpowering might of the inspired song or word of the prophets.

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PULPIT, "1Sa_19:19, 1Sa_19:20On hearing where David was, Saul sends messengers to arrest him, and we thus incidentally gain a most interesting account of the inner condition of Samuel’s schools. Evidently after Saul had become king Samuel devoted his main energies to this noble effort to raise Israel from the barbarous depths into which it had sunk; and when the messengers arrive they enter some hall, where they find a regularly organised choir, consisting not of "sons of the prophets," young men still under training, but of prophets, men who had finished their preparatory studies, and arrived at a higher elevation. The Chaldee Paraphrast calls them scribes; and doubtless those educated in Samuel’s schools held an analogous position to that of the scribes in later days. And Samuel himself was standing—not as appointed over them; he was the founder and originator of these schools, and all authority was derived from him. What the Hebrew says is that he was "standing as chief over them," and they, frill of Divine enthusiasm, were chanting psalms to God’s glory. So noble was the sight, that Saul’s messengers on entering were seized with a like enthusiasm, and, laying aside their murderous purpose, joined in the hearty service of the prophetic sanctuary. Instead of they saw the Hebrew has "he saw," but as all the versions have the plural, it is probably a mere mistake. The Hebrew word for company is found only here. By transposing the letters we have the ordinary word for congregation, but possibly it was their own technical name for some peculiar arrangement of the choir.

20 so he sent men to capture him. But when they saw a group of prophets prophesying, with Samuel standing there as their leader, the Spirit of God came upon Saul's men and they also prophesied.

BARNES, "Samuel standing as appointed - Rather, “as Overseer, or leader.”

CLARKE, "The company of the prophets prophesying - Employed in religious exercises.

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Samuel - appointed over them - Being head or president of the school at this place.The Spirit of God was upon the messengers - They partook of the same influence, and joined in the same exercise; and thus were prevented from seizing David.

GILL, "And Saul sent messengers to take David,.... Notwithstanding the sacred place he was in, so bent was he upon his destruction: and when they saw the company of the prophets prophesying; or praising, as the Targum; singing hymns and songs of praise to God, under the inspiration and influence of the Spirit of God, who endited these songs for them, and excited them to sing them; these prophets belonged to the school or college of prophets at Naioth, whom the messengers saw when they came thither, and found them thus employed; or "when he saw" (m), for the word is singular, that is, the chief of the messengers, or everyone of them, so Kimchi: and Samuel standing as appointed over them; he was president of the college, and he stood to instruct and teach them in the knowledge of divine things: so the Targum,"standing, teaching over them or by them,''and to direct and assist them in singing their songs of praise: the Spirit of the Lord was upon the messengers of Saul, and they also prophesied: or praised, as the Targum; sung hymns and songs of praise as the prophets did, and were so taken up with these religious exercises, that they forgot, or were inattentive to the business they were sent to do. Ben Gersom thinks they foretold things to come, and so Abarbinel; and particularly that they prophesied that David should rule over all Israel, and that God would not suffer Saul to slay him; and so were indifferent to, and negligent of doing the errand they were sent on, yea, purposely avoided it. SBC, "Prophecy, according to the notions popularly entertained of it, might be defined to be a mere prediction of future events, and the prophet one who utters such prediction. This definition, however, does not embrace the essentials of the thing defined. The prophet of former days was, in all substantial points, identical with the preacher of these. The commission of both prophet and preacher is to set forth the Divine oracles; to speak to their fellow-sinners the word which proceedeth out of the mouth of the Lord. Prediction and instruction are only different portions of the Divine word. Our text presents to us two great subjects for consideration. (1) A spiritual influence exerted upon certain persons. (2) The instrumentality employed in making this impression.I. Both the messengers of Saul and Saul himself were constrained by a strange and irresistible influence to prophesy before Samuel. Saul stripping off his royal apparel and lying down in the dust before Samuel presents to us a picture of the sinner’s self-abasement, when the convicting and converting influences of the Holy Spirit first pour in upon his heart. It was marvellous that a hard and bad man should thus be absorbed into the vortex of a spiritual influence; that he should be turned aside from his purpose by the coming in upon him of a holy ecstasy, which rapt him into compliance with the

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suggestions of the Spirit.II. It was the sight of the Church’s ministers uttering under the Spirit’s influences the mysteries of the Divine word, which made so great an impression on Saul and his messengers. It is not, however, by any mere power of moral persuasion that the alienated heart of man can be effectually turned to God. The Spirit must second the prophet’s testimony, putting life and energy into the preached word and causing it to penetrate into the springs of the character.E. M. Goulburn, Occasional Sermons, p. 97.

BENSON, "1 Samuel 19:20. Saul sent messengers to take David — His implacable hatred had abolished all respect and reverence for Samuel, (under whose protection David now was,) and for the college of the prophets, which was a kind of sanctuary to those that fled to it. Samuel standing as appointed over them — To instruct and direct them in their holy exercises. For though they prophesied by divine inspiration, yet they were both to prepare themselves for it beforehand, and to make good improvement of it afterward, in both which they needed Samuel’s counsel and assistance. And whereas some might falsely pretend to those raptures, or the devil might transform himself into an angel of light, Samuel’s presence and judgment were necessary to prevent and to detect such impostures. Besides, Samuel would, by his present conjunction with them in those holy exercises, encourage them, and stir up others to the coveting of those gifts, and to the performance of such religious duties. The Spirit of God was upon the messengers of Saul — That, being rapt up into an ecstasy, and no longer masters of themselves, their minds might be wholly taken off from their design of seizing David. They prophesied — Praised God in hymns, by a sudden impulse, which they could not resist.ELLLICOTT, " (20) The company of the prophets.—(On the general question of this company of prophets see Excursus H, at the end of this Book.) The Hebrew word rendered “company” occurs only in this place, but the ancient versions agree in rendering it “company,” or “assembly.” The Chaldee paraphrases here “they saw the company of the scribes praising, and Samuel standing over them teaching.”And they also prophesied.—Like so much that happened among the chosen people during their eventful trial period, the circumstance here related does not belong to ordinary natural experience. The words which immediately precede suggest the only possible explanation of the strange occurrence: “The Spirit of God was upon these messengers of Saul.” Ewald thus graphically paraphrases the Biblical record of this scene:—“It is related of those who started with the most hostile intentions against the prophets and their pupils, that as they approached they suddenly stood still, spell-bound by the music and solemn dance of the devotees; then, more and more powerfully drawn by the same Spirit into the charmed circle, they broke forth into similar words and gestures; and then, flinging away their upper garments, they joined in the dance and the music, and sinking down into ecstatic quivering, utterly forgot the hostile spirit in which they had come. . . . The same thing befell fresh messengers a second, nay, a third time. Then Saul himself, enraged, rushed to

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Ramah, . . . and as he looked down from the hill upon the school, and heard the loud pealing songs rising from it, he was seized by the Divine Spirit; and when he at last reached the spot he sank into the same condition of enthusiasm still more deeply than all the messengers whom he had previously despatched.”TRAPP, "1 Samuel 19:20 And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing [as] appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.Ver. 20. And Saul sent messengers to take David.] Contra gentes, as they say, and whosoever should say nay to it: not sparing the prophets, but if they opposed, putting them all to the sword, as he afterwards did the priests of Nob. All malice is bloody and barbarous so far as it dare show itself.And when they saw the company of the prophets prophesying.] That is, Praising God, praying, and preaching, to the no small comfort of distressed David, who might well say, "In the multitude of my perplexed thoughts within me, thy comforts have refreshed my soul." [Psalms 94:19]And Samuel standing as appointed over them.] As their president. For though Samuel had given over the public government of the commonwealth, yet he would not live to himself, as did Sulla after that he had resigned the dictatorship: but as Cato - after that he had ridden in triumph, and so had a writ of case given him -exercised himself still for the good of the public, -“ Ut qui toti genitum se credidit orbi. ”So Samuel hated to be idle or unprofitable: and therefore exercised himself in his prophetical office still. So Moses when he may not in Egypt, will be doing justice in Midian: in Egypt he delivered the oppressed Israelite, in Midian the wronged daughters of Jethro. I had rather be sick in my bed than idle, saith Seneca.And they also prophesied.] They put off their military clothes, and acted the prophets in habit and gesture, forgetting the business they came about. Disce hic quantum valeat bonorum societas, saith A. Lapide. See here the efficacy of good company: surely as the loadstone draweth iron, so spiritual exercises are able to affect the hearts and affections of others.COKE, "1 Samuel 19:20-23. Saul sent messengers to take David—and he went thither, &c.— One intent of this prophesying of the messengers and Saul was to prevent them from seizing, and him from murdering, certainly David, and probably, in the same fit of rage, Samuel, and the company of the prophets who harboured them. And whether this prophesying consisted in predicting somewhat future, such as Saul's destruction, and David's advancement to the throne, or what is understood by preaching, yet it had certainly one good effect, worthy the Spirit of God to

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produce; the preservation of the life of one destined to sit on the throne of Israel. The change in the messengers of Saul was great; but that which was wrought in Saul himself was astonishing. He came to wreak his vengeance: but instead of a murderer he becomes a prophet, and puts himself naked entirely into the hands of Samuel, the prophets, and David, who might have made what advantage they pleased of an adventure so fortunate, even to have cut off Saul, and raised David to the throne. But they abhorred the thought; and as the Spirit of the Lord kept Saul in that condition till David was safe, so Saul was safe during the time that he was naked; i.e. destitute of his royal military robe. A noble evidence this of the innocence and loyalty of Samuel, the prophets, and David; while, at the same time, it affords a pleasing instance to a generous, compassionate mind, of the care of Providence over persecuted virtue, and of the impotence of human malice towards those whom God is determined to preserve.PETT, "1 Samuel 19:20‘And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied.’So Saul sent an arresting party to take David and bring him back to Gibeah, presumably for ‘trial’, a trial which could only have one conclusion in the view of the despotic nature of Saul’s kingship.But when these men came to Naioth they were faced up with Samuel and the band of prophets. These were worshipping God and speaking out His praises (compare Acts 2:11). We must beware of reading into this the kind of ecstasy which was a feature of prophets elsewhere, in which the person was as one possessed, but nevertheless it was with a spirit that was effective, powerful and restraining. For as a result of meeting them the Spirit of God came on the arresting party and they too were caught up in praising and exalting God (one meaning of ‘prophesying’ -compare Acts 2:11 with Acts 19:6).This must not be seen as too surprising. These men had nothing personal against David. When they came to arrest him they were simply obeying Saul’s orders. And as Israelites they certainly had a great reverence for Samuel and the prophets, and for YHWH. Thus when they were moved by the Spirit, and became involved with the prophets, they would feel it only right to participate in their worship. How far they found themselves unable to do anything else is a matter of conjecture, for history reveals that when God does choose to manifest His presence, men do find themselves unable to disobey Him (consider the remarkable happenings in the revivals in Wales and in the Hebrides in the last century). But this does not necessarily signify their being in such an ecstatic state that they were powerless to resist. It indicates rather what happens to men when they are made deeply aware that God is there among them. They do not want to resist. They want to participate in the far more important worship of YHWH. It would appear from verse 24 that in

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order to do so they divested themselves of their outer clothing which depicted their status as Saul’s men, recognising that they were now in the presence of One Who was greater than Saul, and that Saul’s authority meant nothing here. Here they had to be open before God.“The prophets prophesying, and Samuel standing as head over them.” They found the prophets gathered in worship under their leader and great teacher Samuel, to whose authority all yielded fully as they worshipped together. In days when the importance of God and his rights over men were fully acknowledged by most, such a gathering would have been seen as of prime importance, and as one that could not be disturbed, even on the king’s business. Rather than disturbing it, all spiritual men who came there would expect to have their part in it.Having worshipped with the prophets these men would then no doubt be reluctant to reject Samuel’s plea for them to go and leave David with him (compare their similar reluctance later to kill the members of the High Priestly family (1 Samuel 22:17) even when they were not involved in a spiritual atmosphere). They may even have decided to spend some time in the prophetic circles, and have remained there. We must not overlook in all this both the importance of YHWH in their eyes and the powerful standing that Samuel still had in the land as His Prophet. To them Samuel was not a man to be trifled with, for he represented YHWH. It is in fact noteworthy that even Saul, with all his excesses, never retaliated against Samuel, so we can be sure that the people in general would have looked at him with awe. BI, "The Spirit of God was upon the messengers of Saul, and they also prophesied.The contagious influence of faithful prophesyingThe prophet of former days was, in all substantial point, identical with the preacher of these. The commission both of prophet and preacher is to set forth the Divine Oracles; to speak to their fellow sinners the word which proceedeth out of the mouth of the Lord. It is only an accidental, not an essential difference between the two, that in the case of the prophet this word is derived from immediate inspiration, while in that of the preacher it is gathered by prayerful study out of the pages of a written record. Nor, so long as the testimony borne by both is a testimony of God’s Word, does it constitute an essential difference, that in the prophet’s case the testimony should oftentimes be a warning of future and impending events, in the preacher’s an admonition of present privileges and present duties.I. A spiritual influence exerted upon certain persons. Both the messengers of Saul and Saul himself were constrained by a strange and irresistible impulse to prophesy before Samuel. In this seizure and ecstasy of minds, previously bent on the prosecution of a hostile purpose, there was, no doubt, something miraculous, or rather, something that must not be confounded with the ordinary operations of the Holy Spirit. But yet there were circumstances in the former which may usefully remind us of the latter. Saul stripping off his royal apparel, and lying down in the very dust before Samuel—what a picture does this present to us of the sinner’s self-abasement, when the convicting and converting influences of the Holy Spirit first pour in upon his heart! How does he prostrate himself, in deepest humiliation of spirit, at the foot of that cross which has

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now become his only hope? A blessed and happy influence this, which has been exerted upon his spirit; and one, haply, no less marvellous than the impression made upon Saul of old. Of the latter, men said, “Is Saul also among the prophets?” The spiritual character sat strangely and unwontedly upon this furious and worldly prince. So marvellous in men’s eyes was the transformation, that “Saul among the prophets” passed into a proverb of marvellousness. And is not the result of the Holy Spirit’s ordinary operations as much a marvel, in the strict and true sense of that word, as His bestowal of extraordinary gifts?II. The instrumentality employed in making this impression upon Saul himself and his messengers. In the case of the latter, we are distinctly informed that it was not until they saw the company of the prophets prophesying and Samuel standing as appointed over them, that they also prophesied. What sight is so infectious, if we may be allowed to use the term, as that of a congregation of persons solemnly assembled for Divine worship, and joining, as with one heart and one tongue, in the sacred exercises of prayer and praise? Can such a sight fail—even if it make no permanent impression upon the spectator—of absorbing his mind for a season into the current of devotion? Over and above the associations of the place (which of themselves lend wings to devotion) there is a sympathy abroad—a sympathy recognised by the spiritual faculty within us—which lifts up the soul, as by an instinct, into unison with the song of praise and thanksgiving. When we see the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God is upon us, and we also prophesy. Such is, we believe, the experience of every devout mind; such the Christian’s realisation of the blessing annexed by charter to Public Worship, “Where two or three are gathered together in My name, there am I in the midst of them.” (E. M. Goulburn, D. D.)

21 Saul was told about it, and he sent more men, and they prophesied too. Saul sent men a third time, and they also prophesied.

GILL, "And when it was told Saul,.... That the messengers he had sent, instead of seizing on David, were prophesying of him, or however were attending to services of a different nature than what they were sent upon:

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he sent other messengers, and they prophesied likewise; when they came to the same place: and Saul sent messengers again a third time, and they prophesied also; joined the rest in singing praises, or foretelling future events.

PULPIT, "1Sa_19:21-24Saul sends messengers a second and even a third time with the same result, and finally determines to go in person. Having set out, he came to a—more correctly the—great well that is in Sechu—more probably the cistern or tank there. From the value of water it was no doubt a well known spot at the time, but in the present ruined state of the country all such works have perished. Sechu, according to Conder (’Handbook’), was probably on the site of the present ruin of Suweikeh, immediately south of Beeroth. Having there made inquiries whether Samuel and David were still at Ramah, courageously awaiting his craning, he proceeds on his way. But even before arriving in Samuel’s presence, with that extraordinary susceptibility to external impressions which is so marked a feature in his character, he begins singing psalms, and no sooner had he entered the Nevavoth than he stripped off his clothes—his beged and meil—and lay down naked—i.e. with only his tunic upon him—all that day and all that night. His excitement had evidently been intense, and probably to the chanting he had added violent gesticulation. But it was not this so much as the tempest of his emotions which had exhausted him, and made him thus throw himself down as one dead. And once again the people wondered at so strange an occurrence, and called back to mind the proverb, Is Saul also among the prophets? When first used (1Sa_10:11) Saul’s enthusiasm was an outburst of piety, genuine but evanescent, and which had long since passed away. What was it now? The Chaldee, as explained by Rashi, says he was mad. More probably, in the violent state of excitement under which Saul had for some time been labouring, the thought of seeing Samuel, from whom he had been so long separated, brought back to his mind the old days when the prophet had loved and counselled him, and made him king, and been his true and faithful friend. And the remembrance overpowered him. What would he not have given to have continued such as he then was! And for a time he became once again the old Saul of Ramah; but the change was transient and fitful; and after these twenty-four hours of agony Saul rose up, full perhaps of good intentions, but with a heart unchanged, and certain, therefore, very quickly to disappoint all hopes of real amendment, and to become a still more moody and relentless tyrant.

BENSON, "1 Samuel 19:21-23. He sent other messengers — Strange obstinacy, to contend so long with the Spirit of God. And they prophesied likewise — That is, they joined with the rest in praising God. “Instead,” says Henry, “of seizing David, they were themselves seized.” Thus God again secured David, put an honour on the sons and school of the prophets, and manifested his power over the spirits of men. The Spirit of God was upon him also — It came upon him in the way; whereas it came not upon his messengers till they came to the place. Hereby God would convince Saul of the vanity of his designs against David, and that in them he fought

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against God himself.ELLICOTT, "(21) And they prophesied likewise.—Bishop Wordsworth calls attention here to the fact of “this portion of Scripture, from 1 Samuel 19:18 to end of the chapter, which relates the illapse of the Spirit on Saul’s messengers, and even on Saul himself, the persecutor of David, being appointed by the Church to be read on Whitsun Tuesday (Old Lect.), in order to show the existence and working of the Holy Spirit before the times of the Gospel, and the freedom and power of His Divine agency.” (Comp. here Numbers 11:26-31 : the history of Eldad and Medad, which we read on Whitsun Monday, New Lect.)TRAPP, "1 Samuel 19:21 And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.Ver. 21. And they prophesied also.] Such sudden changes we read of also in 2 Kings 1:13, John 7:46. So Augustine was suddenly converted by Ambrose; Latimer by hearing Mr Stafford’s lectures, which he came to scoff at, and Mr Bilney’s confession. (a) Concerning the Christian congregation in Queen Mary’s time, I have heard of one, saith Mr Fox, who being sent to them to take their names and to espy their doings, yet, in being amongst them, was converted, and cried them all mercy. At Miltenberg, a town in the territory of Mentz, an officer was sent to take a certain godly deacon sojourning in a widow’s house. The deacon meeting and embracing him said, Salve mi frater, frater enimvero meus es, Et adsum, transfode me, vel suffoca me: Hail, brother; here I am, stab me, hang me, do as thou pleasest to me. The officer, by a sudden innovation of his heart from heaven, said, Sir, I will do you no harm, nor shall any man else, if I can hinder it. And when the rustics came in to help to kill the deacon, the officer kept them off, and would not let them harm him. (b) PETT, "1 Samuel 19:21‘And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied.’When his men failed to return with David, and he was told what had happened, Saul sent a further arresting party and then another. But in each case they had the same experience once they became involved with the prophets. God’s power and working were proving to be irresistible. And there were thus more and more men involved in praising YHWH and worshipping him, and speaking out about His wonderful works (compare Acts 2:11). We are not given the details of precisely what happened, but it is clear that YHWH’s power was being revealed as sufficient to protect David. PULPIT, "1Sa_19:21-24

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Saul sends messengers a second and even a third time with the same result, and finally determines to go in person. Having set out, he came to a—more correctly the—great well that is in Sechu—more probably the cistern or tank there. From the value of water it was no doubt a well known spot at the time, but in the present ruined state of the country all such works have perished. Sechu, according to Conder (’Handbook’), was probably on the site of the present ruin of Suweikeh, immediately south of Beeroth. Having there made inquiries whether Samuel and David were still at Ramah, courageously awaiting his craning, he proceeds on his way. But even before arriving in Samuel’s presence, with that extraordinary susceptibility to external impressions which is so marked a feature in his character, he begins singing psalms, and no sooner had he entered the Nevavoth than he stripped off his clothes—his beged and meil—and lay down naked—i.e. with only his tunic upon him—all that day and all that night. His excitement had evidently been intense, and probably to the chanting he had added violent gesticulation. But it was not this so much as the tempest of his emotions which had exhausted him, and made him thus throw himself down as one dead. And once again the people wondered at so strange an occurrence, and called back to mind the proverb, Is Saul also among the prophets? When first used (1Sa_10:11) Saul’s enthusiasm was an outburst of piety, genuine but evanescent, and which had long since passed away. What was it now? The Chaldee, as explained by Rashi, says he was mad. More probably, in the violent state of excitement under which Saul had for some time been labouring, the thought of seeing Samuel, from whom he had been so long separated, brought back to his mind the old days when the prophet had loved and counselled him, and made him king, and been his true and faithful friend. And the remembrance overpowered him. What would he not have given to have continued such as he then was! And for a time he became once again the old Saul of Ramah; but the change was transient and fitful; and after these twenty-four hours of agony Saul rose up, full perhaps of good intentions, but with a heart unchanged, and certain, therefore, very quickly to disappoint all hopes of real amendment, and to become a still more moody and relentless tyrant.

22 Finally, he himself left for Ramah and went to the great cistern at Secu. And he asked, "Where are Samuel and David?" "Over in Naioth at Ramah," they said.

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BARNES, "To a great well - Some large well-known cistern at Sechu, the site of which is uncertain, which Saul passed on his way from Gibeah to Ramah.GILL, "Then went he also to Ramah,.... That is, Saul; his messengers not returning to him, when he sent one after another to take David, at length he set out himself from Gibeah to Ramah: and came to a great well that is in Sechu; which was either the name of a man, the owner of the well, or a place near to which the well was, and is commonly thought to be the same with Shochoh, 1Sa_17:1; at such places there was generally a concourse of people at certain times, to fetch water for the inhabitants of the place, and for the watering of flocks and herds, and so a proper place to stop at, and ask the following questions: and he asked and said, where are Samuel and David? for his messengers not returning to him, he could not be sure where they now were, though he had heard they were at Naioth: and one said, behold, they be at Naioth in Ramah; at the house of doctrine, or school in Ramah, as the Targum; thus one at the well replied, in answer to his question, who had seen them go there, or knew they were there.K&D 22-24, "1Sa_19:22-24

Saul then set out to Ramah himself, and inquired, as soon as he had arrived at the great pit at Sechu (a place near Ramah with which we are not acquainted), where Samuel and David were, and went, according to the answer he received, to the Naioth at Ramah. There the Spirit of God came upon him also, so that he went along prophesying, until he came to the Naioth at Ramah; and there he even took off his clothes, and prophesied before Samuel, and lay there naked all that day, and the whole night as well. ם ,ערγυμνός, does not always signify complete nudity, but is also applied to a person with his upper garment off (cf. Isa_20:2; Mic_1:8; Joh_21:7). From the repeated expression “he also,” in 1Sa_19:23, 1Sa_19:24, it is not only evident that Saul came into an ecstatic condition of prophesying as well as his servants, but that the prophets themselves, and not merely the servants, took off their clothes like Saul when they prophesied. It is only in the case of ערם ויפל that the expression “he also” is not repeated; from which we must infer, that Saul alone lay there the whole day and night with his clothes off, and in an ecstatic state of external unconsciousness; whereas the ecstasy of his servants and the prophets lasted only a short time, and the clear self-consciousness returned earlier than with Saul. This different is not without significance in relation to the true explanation of the whole affair. Saul had experienced a similar influence of the Spirit of God before, namely, immediately after his anointing by Samuel, when he met a company of prophets who were prophesying at Gibeah, and he had been thereby changed into another man (1Sa_10:6.). This miraculous seizure by the Spirit of God was repeated again here, when he came near to the seat of the prophets; and it also affected the servants whom he had

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sent to apprehend David, so that Saul was obliged to relinquish the attempt to seize him. This result, however, we cannot regard as the principal object of the whole occurrence, as Vatablus does when he says, “The spirit of prophecy came into Saul, that David might the more easily escape from his power.” Calvin's remarks go much deeper into the meaning: “God,” he says, “changed their (the messengers') thoughts and purpose, not only so that they failed to apprehend David according to the royal command, but so that they actually became the companions of the prophets. And God effected this, that the fact itself might show how He holds the hearts of men in His hand and power, and turns and moves them according to His will.” Even this, however, does not bring out the full meaning of the miracle, and more especially fails to explain why the same thing should have happened to Saul in an intensified degree. Upon this point Calvin simply observes, that “Saul ought indeed to have been strongly moved by these things, and to have discerned the impossibility of his accomplishing anything by fighting against the Lord; but he was so hardened that he did not perceive the hand of God: for he hastened to Naioth himself, when he found that his servants mocked him;” and in this proceeding on Saul's part he discovers a sign of his increasing hardness of heart. Saul and his messengers, the zealous performers of his will, ought no doubt to have learned, from what happened to them in the presence of the prophets, that God had the hearts of men in His power, and guided them at His will; but they were also to be seized by the might of the Spirit of God, which worked in the prophets, and thus brought to the consciousness, that Saul's raging against David was fighting against Jehovah and His Spirit, and so to be led to give up the evil thoughts of their heart. Saul was seized by this mighty influence of the Spirit of God in a more powerful manner than his servants were, both because he had most obstinately resisted the leadings of divine grace, and also in order that, if it were possible, his hard heart might be broken and subdued by the power of grace. If, however, he should nevertheless continue obstinately in his rebellion against God, he would then fall under the judgment of hardening, which would be speedily followed by his destruction. This new occurrence in Saul's life occasioned a renewal of the proverb: “Is Saul also among the prophets?” The words “wherefore they say” do not imply that the proverb was first used at this time, but only that it received a new exemplification and basis in the new event in Saul's experience. The origin of it has been already mentioned in 1Sa_10:12, and the meaning of it was there explained.This account is also worthy of note, as having an important bearing upon the so-called Schools of the Prophets in the time of Samuel, to which, however, we have only casual allusions. From the passage before us we learn that there was a company of prophets at Ramah, under the superintendence of Samuel, whose members lived in a common

building (נוית), and that Samuel had his own house at Ramah (1Sa_7:17), though he sometimes lived in the Naioth (cf. 1Sa_19:18.). The origin and history of these schools are involved in obscurity. If we bear in mind, that, according to 1Sa_3:1, before the call of Samuel as prophet, the prophetic word was very rare in Israel, and prophecy was not widely spread, there can be no doubt that these unions of prophets arose in the time of Samuel, and were called into existence by him. The only uncertainty is whether there were other such unions in different parts of the land beside the one at Ramah. In 1Sa_10:5, 1Sa_10:10, we find a band of prophesying prophets at Gibeah, coming down from the sacrificial height there, and going to meet Saul; but it is not stated there that this company had its seat at Gibeah, although it may be inferred as probable, from the name “Gibeah of God” (see the commentary on 1Sa_10:5-6). No further mention is made of these in the time of Samuel; nor do we meet with them again till the times of Elijah and Elisha, when we find them, under the name of sons of the prophets (1Ki_20:35), living in

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considerable numbers at Gilgal, Bethel, and Jericho (vid., 2Ki_4:38; 2Ki_2:3, 2Ki_2:5,2Ki_2:7, 2Ki_2:15; 2Ki_4:1; 2Ki_6:1; 2Ki_9:1). According to 2Ki_4:38, 2Ki_4:42-43, about a hundred sons of the prophets sat before Elisha at Gilgal, and took their meals together. The number at Jericho may have been quite as great; for fifty men of the sons of the prophets went with Elijah and Elisha to the Jordan (comp. 2Ki_2:7 with 2Ki_2:16, 2Ki_2:17). These passages render it very probable that the sons of the prophets also lived in a common house. And this conjecture is raised into a certainty by 2Ki_6:1. In this passage, for example, they are represented as saying to Elisha: “The place where we sit before thee is too strait for us; let us go to the Jordan, and let each one fetch thence a beam, and build ourselves a place to dwell in there.” It is true that we might, if necessary, supply לפני from 2Ki_6:1, after שם to sit before thee,” and“ ,לשבתso understand the words as merely referring to the erection of a more commodious place of meeting. But if they built it by the Jordan, we can hardly imagine that it was merely to serve as a place of meeting, to which they would have to make pilgrimages from a distance, but can only assume that they intended to live there, and assemble together under the superintendence of a prophet. In all probability, however, only such as were unmarried lived in a common building. Many of them were married, and therefore most likely lived in houses of their own (2Ki_4:1.). We may also certainly assume the same with reference to the unions of prophets in the time of Samuel, even if it is impossible to prove that these unions continued uninterruptedly from the time of Samuel down to the times of Elijah and Elisha. Oehler argues in support of this, “that the historical connection, which can be traced in the influence of prophecy from the time of Samuel forwards, may be most easily explained from the uninterrupted continuance of these supports; and also that the large number of prophets, who must have been already there according to 1Ki_18:13 when Elijah first appeared, points to the existence of such unions as these.” But the historical connection in the influence of prophecy, or, in other words, the uninterrupted succession of prophets, was also to be found in the kingdom of Judah both before and after the times of Elijah and Elisha, and down to the Babylonian captivity, without our discovering the slightest trace of any schools of the prophets in that kingdom.

All that can be inferred from 1 Kings 18 is, that the large number of prophets mentioned there (1Ki_18:4 and 1Ki_18:13) were living in the time of Elijah, but not that they were there when he first appeared. The first mission of Elijah to king Ahab (1 Kings 17) took place about three years before the events described in 1 Kings 18, and even this first appearance of the prophet in the presence of the king is not to be regarded as the commencement of his prophetic labours. How long Elijah had laboured before he announced to Ahab the judgment of three years' drought, cannot indeed be decided; but if we consider that he received instructions to call Elisha to be his assistant and successor not very long after this period of judgment had expired (1Ki_19:16.), we may certainly assume that he had laboured in Israel for many years, and may therefore have founded unions of the prophets. In addition, however, to the absence of any allusion to the continuance of these schools of the prophets, there is another thing which seems to preclude the idea that they were perpetuated from the time of Samuel to that of Elijah, viz., the fact that the schools which existed under Elijah and Elisha were only to be found in the kingdom of the ten tribes, and never in that of Judah, where we should certainly expect to find them if they had been handed down from Samuel's time. Moreover, Oehler also acknowledges that “the design of the schools of the prophets, and apparently their constitution, were not the same under Samuel as in the time of Elijah.” This is confirmed by the fact, that the members of the prophets' unions which arose under Samuel are 82

never called “sons of the prophets,” as those who were under the superintendence of Elijah and Elisha invariably are (see the passages quoted above). Does not this peculiar epithet seem to indicate, that the “sons of the prophets” stood in a much more intimate relation to Elijah and Elisha, as their spiritual fathers, than the הנביאים חבל or הנביאיםלהקת did to Samuel as their president? (1Sa_19:20.) הנביאים בני does not mean filii prophetae, i.e., sons who are prophets, as some maintain, though without being able to show that בני is ever used in this sense, but filii prophetarum, disciples or scholars of the prophets, from which it is very evident that these sons of the prophets stood in a relation of dependence to the prophets (Elijah and Elisha), i.e., of subordination to them, and followed their instructions and admonitions. They received commissions from them, and carried them out (vid., 2Ki_9:1). On the other hand, the expressions חבל and להקהsimply point to combinations for common working under the presidency of Samuel, although the words עליהם נצב certainly show that the direction of these unions, and probably the first impulse to form them, proceeded from Samuel, so that we might also call these societies schools of the prophets.

The opinions entertained with regard to the nature of these unions, and their importance in relation to the development of the kingdom of God in Israel, differ very widely from one another. Whilst some of the fathers (Jerome for example) looked upon them as an Old Testament order of monks; others, such as Tennemann, Meiners, and Winer, compare them to the Pythagorean societies. Kranichfeld supposes that they were free associations, and chose a distinguished prophet like Samuel as their president, in order that they might be able to cement their union the more firmly through his influence, and carry out their vocation with the greater success.(Note: Compare Jerome (Epist. iv. ad Rustic. Monach. c. 7): “The sons of the prophets, whom we call the monks of the Old Testament, built themselves cells near the streams of the Jordan, and, forsaking the crowded cities, lived on meal and wild herbs.” Compare with this his Epist. xiii. ad Paulin, c. 5.)

The truth lies between these two extremes. The latter view, which precludes almost every relation of dependence and community, is not reconcilable with the name “sons of the prophets,” or with 1Sa_19:20, where Samuel is said to have stood at the head of the prophesying prophets as עליהם and has no support whatever in the Scriptures, but ,נצבis simply founded upon the views of modern times and our ideas of liberty and equality. The prophets' unions had indeed so far a certain resemblance to the monastic orders of the early church, that the members lived together in the same buildings, and performed certain sacred duties in common; but if we look into the aim and purpose of monasticism, they were the very opposite of those of the prophetic life. The prophets did not wish to withdraw from the tumult of the world into solitude, for the purpose of carrying on a contemplative life of holiness in this retirement from the earthly life and its affairs; but their unions were associations formed for the purpose of mental and spiritual training, that they might exert a more powerful influence upon their contemporaries. They were called into existence by chosen instruments of the Lord, such as Samuel, Elijah, and Elisha, whom the Lord had called to be His prophets, and endowed with a peculiar measure of His Spirit for this particular calling, that they might check the decline of religious life in the nation, and bring back the rebellious “to the law and the testimony.” Societies which follow this as their purpose in life, so long as they do not lose sight of it, will only separate and cut themselves off from the external world, so far as the world itself opposes them, and pursues them with hostility and persecution.

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The name “schools of the prophets” is the one which expresses most fully the character of these associations; only we must not think of them as merely educational institutions, in which the pupils of the prophets received instruction in prophesying or in theological studies.(Note: Thus the Rabbins regarded them as מדרש and the earlier theologians ;בתי

as colleges, in which, as Vitringa expresses it, “philosophers, or if you please theologians, and candidates or students of theology, assembled for the purpose of devoting themselves assiduously to the study of divinity under the guidance of some one who was well skilled as a teacher;” whilst others regarded them as schools for the training of teachers for the people, and leaders in the worship of God. The English Deists - Morgan for example - regarded them as seats of scientific learning, in which the study of history, rhetoric, poetry, natural science, and moral philosophy was carried on.)We are not in possession indeed of any minute information concerning their constitution. Prophesying could neither be taught nor communicated by instruction, but was a gift of God which He communicated according to His free will to whomsoever He would. But the communication of this divine gift was by no means an arbitrary thing, but presupposed such a mental and spiritual disposition on the part of the recipient as fitted him to receive it; whilst the exercise of the gift required a thorough acquaintance with the law and the earlier revelations of God, which the schools of the prophets were well adapted to promote. It is therefore justly and generally assumed, that the study of the law and of the history of the divine guidance of Israel formed a leading feature in the occupations of the pupils of the prophets, which also included the cultivation of sacred poetry and music, and united exercises for the promotion of the prophetic inspiration. That the study of the earlier revelations of God was carried on, may be very safely inferred from the fact that from the time of Samuel downwards the writing of sacred history formed an essential part of the prophet's labours, as has been already observed at pp. 8, 9 (translation). The cultivation of sacred music and poetry may be inferred partly from the fact that, according to 1Sa_10:5, musicians walked in front of the prophesying prophets, playing as they went along, and partly also from the fact that sacred music not only received a fresh impulse from David, who stood in a close relation to the association of prophets at Ramah, but was also raised by him into an integral part of public worship. At the same time, music was by no means cultivated merely that the sons of the prophets might employ it in connection with their discourses, but also as means of awakening holy susceptibilities and emotions in the soul, and of lifting up the spirit of God, and so preparing it for the reception of divine revelations (see at 2Ki_3:15). And lastly, we must include among the spiritual exercises prophesying in companies, as at Gibeah (1Sa_10:5) and Ramah (1Sa_19:20).

The outward occasion for the formation of these communities we have to seek for partly in the creative spirit of the prophets Samuel and Elijah, and partly in the circumstances of the times in which they lived. The time of Samuel forms a turning-point in the development of the Old Testament kingdom of God. Shortly after the call of Samuel the judgment fell upon the sanctuary, which had been profaned by the shameful conduct of the priests: the tabernacle lost the ark of the covenant, and ceased in consequence to be the scene of the gracious presence of God in Israel. Thus the task fell upon Samuel, as prophet of the Lord, to found a new house for that religious life which he had kindled, by collecting together into closer communities, those who had been awakened by his word, not only for the promotion of their own faith under his direction, 84

but also for joining with him in the spread of the fear of God and obedience to the law of the Lord among their contemporaries. But just as, in the time of Samuel, it was the fall of the legal sanctuary and priesthood which created the necessity for the founding of schools of the prophets; so in the times of Elijah and Elisha, and in the kingdom of the ten tribes, it was the utter absence of any sanctuary of Jehovah which led these prophets to found societies of prophets, and so furnish the worshippers of Jehovah, who would not bend their knees to Baal, with places and means of edification, as a substitute for what the righteous in the kingdom of Judah possessed in the temple and the Levitical priesthood. But the reasons for the establishment of prophets' schools were not to be found merely in the circumstances of the times. There was a higher reason still, which must not be overlooked in our examination of these unions, and their importance in relation to the theocracy. We may learn from the fact that the disciples of the prophets who were associated together under Samuel are found prophesying (1Sa_10:10; 1Sa_19:20), that they were also seized by the Spirit of God, and that the Divine Spirit which moved them exerted a powerful influence upon all who came into contact with them. Consequently the founding of associations of prophets is to be regarded as an operation of divine grace, which is generally manifested with all the greater might where sin most mightily abounds. As the Lord raised up prophets for His people at the times when apostasy had become great and strong, that they might resist idolatry with almighty power; so did He also create for himself organs of His Spirit in the schools of the prophets, who united with their spiritual fathers in fighting for His honour. It was by no means an accidental circumstance, therefore, that these unions are only met with in the times of Samuel and of the prophets Elijah and Elisha. These times resembled one another in the fact, that in both of them idolatry had gained the upper hand; though, at the same time, there were some respects in which they differed essentially from one another. In the time of Samuel the people did not manifest the same hostility to the prophets as in the time of Elijah. Samuel stood at the head of the nation as judge even during the reign of Saul; and after the rejection of the latter, he still stood so high in authority and esteem, that Saul never ventured to attack the prophets even in his madness. Elijah and Elisha, on the other hand, stood opposed to a royal house which was bent upon making the worship of Baal the leading religion of the kingdom; and they had to contend against priest of calves and prophets of Baal, who could only be compelled by hard strokes to acknowledge the Lord of Sabaoth and His prophets. In the case of the former, what had to be done was to bring the nation to a recognition of its apostasy, to foster the new life which was just awakening, and to remove whatever hindrances might be placed in its way by the monarchy. In the time of the latter, on the contrary, what was needed was “a compact phalanx to stand against the corruption which had penetrated so deeply into the nation.” These differences in the times would certainly not be without their influence upon the constitution and operations of the schools of the prophets.

PARKER, " "Where are Samuel and David?"— 1 Samuel 19:22.A time comes when we ask for old friends and guides.—Whilst they are with us we are apt to under-estimate our need of them and their influence upon us.—Sometimes our old friends are sought for purposes of revenge, as Saul in this case sought for David.—The passage may be used however for the purpose of exciting

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our thoughts in the direction of inquiry for old kings, and old prophets, and old friends, who have ruled over our spirits, influenced our lives, and ennobled the whole level of our being.—The time will come when there will be no answers to such questions.—The prophets die, the fathers are withdrawn by death, the most venerable ministries cease their action upon the mind.—Whilst our opportunities endure, let us avail ourselves of them to the utmost extent.—Gratitude to the teacher will enable that teacher to be more effective in his ministry.—There will come a time when our riches will be in our recollections; we shall think of the men we have known, of the hearts with which we have communed, of the gentle and mighty ministries that have operated upon our thought and feeling; we shall be able to recall the great, who from their urns still rule and direct our spirits.—Blessed will he be who in old age can construct a whole gallery of living portraits on which he can gaze with admiration, and affection, and gratitude.—Pictures of this kind lie within the reach of the poorest.—All men are not able to buy canvas, and art, and gilded frames, but the poorest soul can cherish its memories, and live upon them in such a way as to make solitude impossible, and thanklessness a sin.—We never can be so indebted to any man as to the religious teacher.—This is difficult to realise when all things are flourishing around us, though we may come to its recognition when the sky darkens, when the day dips towards evening, and when all our lights are going out.PETT, "1 Samuel 19:22‘Then went he also to Ramah, and came to the great well that is in Secu: and he asked and said, “Where are Samuel and David?” And one said, “Behold, they are at Naioth in Ramah.”In the end Saul recognised that it would be necessary to go himself and exert his own authority. He seemingly acknowledged that his men could not be blamed for becoming involved with the prophets in their worship. They were after all Yahwists. And if YHWH called on them to partake in a special period of worship then they could hardly be expected to refuse to do so. However, it would be a different matter when he went himself. He was not to be so easily swayed.So he made his way to Ramah, and when he came to the great public water cystern in Secu, which was where people would gather to collect water, he enquired about the whereabouts of Samuel and David, and was informed that they were at the prophetic college at Naioth.

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23 So Saul went to Naioth at Ramah. But the Spirit of God came even upon him, and he walked along prophesying until he came to Naioth.

CLARKE, "He went on, and prophesied - The Divine Spirit seemed to have seized him at the well of Sechu; and he went on from that prophesying - praying, singing praises, etc.; till he came to Naioth.GILL, "And he went thither to Naioth in Ramah,.... He went on from the well towards the place: and the Spirit of God was upon him also; as well as upon his messengers; even the spirit of prophecy, as the Targum: and he went on and prophesied until he came to Naioth in Ramah: in this he differed from his messengers; they did not prophesy till they came to that place, but Saul began to prophesy before he came thither, as he was in his way from the well to it.

HENRY, "Saul himself was likewise seized with the spirit of prophecy before he came to the place. One would have thought that so bad a man as he was in no danger of being turned into a prophet; yet, when God will take this way of protecting David, even Saul had no sooner come (as bishop Hall expresses it) within smell of the smoke of Naioth but he prophesies, as his messengers did, 1Sa_19:23. He stripped off his royal robe and warlike habiliments, because they were either too fine or too heavy for this service, and fell into a trance as it should seem, or into a rapture, which continued all that day and night. The saints at Damascus were delivered from the range of the New Testament Saul by a change wrought on his spirit, but of another nature from this. This was only amazing, but that sanctifying - this for a day, that for ever. Note, Many have great gifts and yet no grace, prophesy in Christ's name and yet are disowned by him, Mat_7:22, Mat_7:23. Now the proverb recurs, Is Saul among the prophets? See 1Sa_10:12. Then it was different from what it had been, but now contrary. He is rejected of God, and actuated by an evil spirit, and yet among the prophets.

PETT, "1 Samuel 19:23‘And he went there to Naioth in Ramah, and the Spirit of God came on him also, and he went on, and prophesied, until he came to Naioth in Ramah.’Accordingly Saul approached Naioth, but then, even while he was on the way, he

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became aware of the power of YHWH working on him manifesting the presence of God, and he too began to speak out the praises of YHWH, and to worship him. God was clearly manifesting His presence among men in an unusual way. This may well have been genuine praise of YHWH in contrast to the situation in 18:10, constrained by a power that he did not understand and seeking to bring him to repentance.

24 He stripped off his robes and also prophesied in Samuel's presence. He lay that way all that day and night. This is why people say, "Is Saul also among the prophets?"

BARNES, "Naked - i. e., without his robe and other outer garments, but only the shirt. Compare the marginal references.

The whole history affords another instance of the protection of God vouchsafed to His servants, which forms so frequent a topic of the Psalms of David.CLARKE, "He stripped off his clothes - Threw off his royal robes or military

dress, retaining only his tunic; and continued so all that day and all that night, uniting with the sons of the prophets in prayers, singing praises, and other religious exercises, which were unusual to kings and warriors; and this gave rise to the saying, Is Saul also among the prophets? By bringing both him and his men thus under a Divine influence, God prevented them from injuring the person of David. See the notes on 1Sa_10:6(note), etc.; and see my sermon on The Christian Prophet and his Work.GILL, "And he stripped off his clothes also,.... Not all his clothes, but his upper garments, as men in such circumstances used to do, as the prophets sometimes did, and as it seems his messengers had done; according to Jarchi, R. Isaiah, and others (n), he stripped himself of his royal robes, and put on the habit of the scholars, the disciples, and sons of the prophets: and prophesied before Samuel in like manner, as the messengers had done, singing such like songs, or foretelling such like things as they did; he and they speaking not of themselves, but as they were moved by the Holy Spirit of prophecy; for such gifts have sometimes been bestowed on men that were destitute of the grace of God, as Balaam, Caiaphas, and others:

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and lay down: or "fell down" (o), as persons in an ecstasy or trance: and lay naked all that day, and all that night; not entirely naked, both without his upper garment or royal robes, or else his armour; so an unarmed man is said to be naked, though otherwise he has his clothes on: thus Gelon having conquered the Carthaginians, and made himself master of all Sicily, went into the forum "naked" (i.e. unarmed), and declared he would restore the government to the citizens, wherefore a naked statue for him was erected in the temple of Juno (p); so Quinctius Cincinnatus was found ploughing naked (q), who cannot be supposed to be without any clothes on him. Jarchi, from Menachem, reports, that he had heard from an Arabian, that the word the Targum makes use of for "naked", signifies, in the Arabic language, one that is furious or mad, as persons in an ecstasy, or under a prophetic spirit, sometimes seemed to be; now Saul was kept and held in such circumstances a whole day and night, that David might have an opportunity of making his escape, and getting at such a distance from him that he could not overtake him: wherefore they say, is Saul also among the prophets? this became a common saying, a proverbial expression, at least was now revived and observed with admiration; that Saul, who had behaved himself in so ill a manner, as an enemy to so good a man, should be found among the prophets of the Lord, and prophesying as they did.

JAMISON, "1Sa_19:24. Saul prophecies.lay down naked — that is, divested of his armor and outer robes - in a state of trance. Thus God, in making the wrath of man to praise Him, preserved the lives of all the prophets, frustrated all the purposes of Saul, and preserved the life of His servant.

SBC, "We are not told any remarkable points in the character or early discipline of Saul; there were probably none to tell. As we have often had occasion to notice in the earlier Scripture narratives, a man not distinguished from his fellows by any peculiar gifts, merely a specimen of the ordinary human material, may nevertheless be brought most livingly before us; we may be compelled to feel that he is an individual man, one of ourselves, and as such to care for him.I. There are moments in the mind of the dullest, most prosaic man, when unknown springs seem to be opened in him, when either some new and powerful affection, or quite as often the sense of a vocation, fills him with thoughts and causes him to utter words which are quite alien from his ordinary habits, and which have yet in them a pledge and savour of originality. It is a fact of this kind which the record discloses to us. "God gave him another heart—the Spirit of God came upon him"—these are the words which tell us what that prophetic impulse denoted. However unwonted might be the thoughts which stirred in him and the words which he poured forth, they could not have come from some irregular tumultuous excitement, they must have proceeded from the very spirit of calmness and order. Saul was among the prophets precisely because he confessed the presence of such a spirit of calmness and order.II. Saul is no monster who has won power by false means and then plunges at once into a reckless abuse of it—no apostate who casts off the belief in God, and sets up some Ammonite or Phoenician idol. He merely forgets the Lord and the teacher who had imparted to him that new life and inspiration, he merely fails to remember that he is

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under a law and that he has a vocation. The calm spirit of trust and hope has been resisted and grieved, and there comes upon him an evil spirit from the Lord, an accusing conscience warning him of what he had been, throwing its dark shadow upon the present, making the future look dim and gloomy.III. There are glimpses of light in the later life of Saul, which we refer at once to a Divine source, which it would be sinful to refer to any other. The love and loyalty of David, in sparing his life, were not unrewarded. They struck out sparks of love in him, they made it evident that there was something deeper and healthier beneath all his strangest distortions of mind. And that sacred inspiration, of which our text speaks, which recalled the almost forgotten question: "Is Saul among the prophets?" though it came mixed with a wild kind of insanity, yet proclaimed that God’s Spirit, which bloweth where it listeth, had not left this building to be a mere possession for the birds of night.F. D. Maurice, Prophets and Kings of the Old Testament, p. 17.

BENSON, "1 Samuel 19:24. And he stripped off his clothes also — His royal robes. Perhaps this was intended to signify the taking away of his kingdom from him; and lay down — Hebrew, fell down, upon the earth; for his mind being in an ecstasy, he had not the use of his senses; God so ordering it, that David might have an opportunity to escape; naked — That is, stripped of his upper garments, as the word naked is often used; and it is here repeated to signify how long he lay in that posture. Day and night — So God kept him as it were in chains, till David was got out of his reach. Is Saul also among the prophets? — The same proverb which was used before is here revived, as an evidence of God’s wonderful care over David; he made Saul, in some sort, a prophet, that he might make David a king. ELLICOTT, " (24) And he stripped off his clothes also, and prophesied before Samuel in like manner.—This was certainly not the first time that Saul had experienced a similar influence of the Spirit of God. We are told (1 Samuel 10:10) that directly after his anointing by Samuel, he met a company of prophets, who were prophesying at Gibeah, and that “the Spirit of God came upon him, and he prophesied among them.” On that occasion he had been changed into another man. What was the meaning of the outpouring upon the faithless king now? The Chaldee, according to Raschi’s explanation, says he was mad. Is it not, however, better to explain the incident by understanding that once more the pitiful Spirit pleaded with the man whom the Lord had chosen to be His anointed? But, alas! when the moment of strange excitement was over, the blessed pleading was forgotten. Is not this a matter of every-day experience?And lay down naked.—Not necessarily without any clothes, for under the tunic there was worn by men of the upper ranks certainly a fine-woven shirt of linen or cotton. Lyranus explains the words “stripped off his clothes” as simply denoting that he threw off his upper garment, “his royal robe.”Is Saul also among the prophets?—The same thing having taken place before (see 1

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Samuel 10:12), this saying gained currency among the people. There seemed something strange to men in one so self-willed and disobedient as was Saul receiving, as it seemed to the by-standers, the Divine and much coveted gift. “Many,” says St. Augustine, “are the gifts of God which are possessed by evil men. Evil men have often great talents, great skill, great wealth. . . . The gift of prophesy is a great gift, but it was possessed by Saul. Saul, an evil king, prophesied at the very time he was persecuting holy David. Let not, therefore, men boast if they have God’s gifts; those gifts will profit them nothing without charity (1 Corinthians 13:1-2). But let them think of the fearful account they must one day give to God, if they use not holy things holily.”—St. Augustine, in Psalms 103, quoted by Wordsworth.TRAPP, "1 Samuel 19:24 And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets?Ver. 24. And he stripped off his clothes also,] i.e., His upper garments, or arms, as his messengers had done before. [Isaiah 20:2 Micah 1:8]And prophesied before Samuel.] The same God which did at first put an awe of man upon the fiercest creatures, hath stamped in the cruellest hearts a reverent respect to his own image in his ministers: so as even they that hate them, do yet honour them.And lay down.] Cecidit. The Vulgate hath it cecinit; he fell into a trance or ecstasy, forgetting the cause of his coming thither. "Whilst that I withal escape," singeth David. [Psalms 141:10]Is Saul also among the prophets?] This was now spoken in a jeer. What! Is the bloody tyrant so tied up and manacled, in spite of all his malice and madness? It is well surely.HAWKER, "Verse 24REFLECTIONSWHAT an awful contrast marks the characters of Saul and Jonathan this son! While the Father manifests the malignity of an evil spirit, breathing out nothing but hatred, malice, and death, against a faithful servant, who had gone with his life in his hand, to deliver him and his kingdom from ruin; see how the son's heart is influenced with all the kinder feelings of love, and brotherly affection towards him, so as to love him as his own soul! Reader! remark with me, the precious, blessed properties of distinguishing grace.But while we admire and praise the friendship of Jonathan towards David, let my soul take wing, and fly to the contemplation of the unequalled friendship of Him, whose love as far exceeds the love of Jonathan, as the light transcends the darkness.

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In the loves of Jonathan and David there was a congeniality of soul, of manners, of age, and of mind. But in thy love and friendship towards our fallen nature, O blessed Jesus, thou wast a Brother born for adversity. Thy love, to us was when our persons were not only totally opposite to thy pure nature, but loathsome; and no congeniality, no one thing to form a likeness, prompted thine infinite mind to such stupendous acts of mercy. Never forget, my soul, that it was while we were enemies, Christ died for us. And when we come to estimate the acts of Jesus' friendship, how doth all human friendship fall to the ground before it. Thy friendship not only led thee to engage as our surety, to pay all our debts, to supply all our wants, to answer all our demands, to purchase by thy blood and righteousness an inheritance for us; but thou didst give thyself a ransom to deliver us from captivity: didst place thyself in the very state of vassalage in which thou didst find us, and though unconscious of sin in thyself, didst become sin for us, that we might be made the righteousness of God in thee. Oh! matchless love, unparalleled friendship! Oh! be thou, blessed Jesus, to me ever dear, ever precious; and cause my soul to love thee, who hast so loved me, that neither death, nor life, nor things present, nor things to come, may be able to separate my soul from the love of God, which is in Christ Jesus the Lord.LANGE, "1 Samuel 19:24, namely, relates: And he too stripped off his clothes, and he too prophesied before Samuel. The throwing off of the clothing was the effect of the heat of body produced by internal excitement. Abarbanel: “because of inward warmth, and to spread the garments out.” We may suppose that the messengers also cast away their garments (though it is not expressly so said), as the prophets in their times of excitement and heat may well have done. The “he also” is not found in the following sentence: he lay naked all day and all night. This does not necessarily mean complete nakedness ( 2, ערם Samuel 6:20), because there was worn under the kethoneth or tunic a fine woven shirt of linen or cotton (מדין, Judges 14:12 sq.; Isaiah 3:23), and over it a long sleeveless outer garment ( 1, מעיל Samuel 18:4; 1Samuel 12-14:5 ). Comp. Keil, Bibl, Arch., II, 39.—Saul lay in his under-garment (a sort of shirt which was next to the body, but did not completely cover it) unconscious; so completely was he overcome by the ecstacy. Wherefore they say, Is Saul also among the prophets? See 1 Samuel 10:11-12, where the origin of this saying is related. Here we have not the origin, but the application of the already existing proverb.COKE, "1 Samuel 19:24. He stripped off his clothes—and lay down naked— When Saul went down to Naioth he went like himself, with the military dress and distinguishing habit of a king; and when he prophesied, he put off his military habit or vestment, and thus appeared like the rest of the prophets, a plain, disarmed, and therefore naked man. The text says, he pulled off בגדיו begadav, his exterior garment. This is the certain meaning of the word בגד beged, without any forced criticism. Joseph's mistress, Genesis 39:12; Genesis 39:15 caught him by his בגדgarment,—and he left his garment,—and she laid up his garment. This can mean nothing but his external habit, his coat or cloak, which she laid hold of, and he easily dropped when she pulled it. Other instances I can produce. In like manner Saul stripped himself of his outward dress, and is therefore said to lie down naked, or

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without the clothes which he had just pulled off; and the word in all languages answering to the English word naked is frequently used, not in the sense of stark-naked, but in that of being ill-dressed, stripped of an exterior garment, and being quite destitute of arms. In this sense Isaiah is ordered to put off his sackcloth, and walk naked; i.e. without his prophetical dress, Isaiah 20:2 and we read of stripping the naked of their clothes, Job 22:6; Job 24:7. Saul might be thus naked, without any circumstances of extravagance and indecency.Is Saul also among the prophets?— This is mentioned as a proverb, by way of anticipation, ch. 1 Samuel 10:11-12.; but it is evident, that the original of the proverb was this second prophesying among the prophets: because, first, Saul was not at that time known to the people; and, secondly, because the original of the proverb is said to arise from this second prophesying in this very verse; therefore the account of the proverb in ch. 10 is given by way of anticipation. This proverb was used to express a thing unlooked for, and unlikely. What this was, maybe thus explained: Saul, with many great qualities, both of a public and a private man, and in no respect an unable chief, was yet so foolishly prejudiced in favour of the human policies of the neighbouring nations, as to become impiously cold and negligent in the support and advancement of the law of God, though raised to regal power from a low and obscure condition for this very purpose. He was, in a word, a mere politician, without the least zeal or love for the divine constitution of his country. This was his great, and no wonder it should prove his unpardonable crime; for his folly had reduced things to that extremity, that either he must fall, or the law. Now this pagan turn of mind was no secret to the people: when, therefore, they were told that he had sent frequent messengers to the supreme school of the prophets, where zeal for the law was so eminently professed, and had afterwards gone himself thither, and entered with divine emotion and extacy into their devotions, they received this extraordinary news with all the wonder and amazement that it deserved; and, in the height of their surprize, cried out, Is Saul also among the prophets? that is, "Is Saul, who, throughout his whole reign, has so much slighted and contemned the law, and would conduct all his actions by the mere rules of human policy; is he at length become studious of, and zealous for, the law of God?" And the miracle of such a change in a politician was brought into a proverb before the mistake was found out.REFLECTIONS.—1st. Saul no longer seeks to cloke his bloody designs, but gives public orders to kill David as a traitor; and particularly commands Jonathan to dispatch the rival of his crown: but Jonathan's love was stronger than the ambition of a throne, and Saul's malice, by being undisguised, was the easier disappointed.1. He warns David of his danger, and bids him hide himself till the morning in some secret place, because of the order which had been given; and by that time he hoped to procure some change in his cruel father, or, at least, to let David know how to proceed.2. He takes the first opportunity the next morning to expostulate with his father,

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and to pacify his resentment. He urges the kindnesses that David had shewn him, the great obligations the whole land owed him; nay, Saul's own acknowledgments of it. How ungrateful and base then to murder so faithful a servant, and so valiant a subject! Had he committed aught worthy of death, indeed, this might cancel his past services; but Saul must be conscious of his innocence; and, therefore, to shed his blood would be as inhuman as unjust. Note; Such a friend as Jonathan, so disinterested, so faithful, is rare.3. Saul having slept, his passion was cooled. Conviction accompanied Jonathan's arguments; he swears to save David harmless, revokes his bloody edict, and restores him to his place at court, with every apparent mark of regard and confidence. Note; (1.) The oath of a common swearer is bad security. (2.) Good advice, though from an inferior, deserves attention. (3.) Sudden changes of passionate men prognosticate no long continuance.2nd, David is ever armed in Israel's cause; we find him again in the field, fighting the Lord's battles, and again victorious over the Philistines. But every fresh laurel on David's brow puts a sharp thorn in Saul's bosom: his melancholy returns; and, willing to relieve him, his son-in -law thinks it not beneath his dignity again to handle the harp: but while, in kind regard, he seeks to soothe the torments of Saul's heart, he little suspects the spear that stood ready to pierce his own. Swift and violent, Saul hurls the javelin to pierce him to the wall; but his agility avoids the blow, and, leaving his presence, where it was no longer safe to stay, he seeks, by flight, to save himself from the enraged monarch. Note; (1.) Something will always be found to allay the joys of our triumphs. (2.) No kindness can cure the ranklings of inveterate malice.3rdly, David was now in imminent danger; for Saul, supposing him fled to his own house, dispatches a party to watch him and kill him there: but through mercy he escapes.1. Michal, by whom Saul hoped to ruin him, loves him too well to betray him: no sooner is she apprized of his danger, than she informs him; and in the night, through the window, lets him down, that he might not be perceived by those who had beset the house; and in the morning, to give him more leisure to escape, feigns that he is sick, puts an image in his bed, and thus deceives the messengers of Saul. Note; (1.) Wives must love their husbands, and cleave to them even beyond their own parents. (2.) A woman's wits are often sharper than her husband's; and it is no disparagement for a man to follow his wife's advice.2. Saul's rage will not put up with excuse; he will have David brought in his bed, that he may have the satisfaction of murdering him by his own hand. Note; Wicked men grow worse and worse as they resist their convictions, and provoke God to give them up to their violent passions.3. Michal, when the cheat was discovered, well knowing her father's mad rage, seeks

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to appease him; and as she stopped not at one lie to save her husband, she hesitates not at another to excuse herself, even at the expence of her husband's character. Note; One lie usually hardens the conscience for another.4thly, We have,1. David's flight to Samuel to consult him in his distress, and to have his faith supported, with regard to the kingdom, now severely shaken by these persecutions. Note; God's ministers, in our distresses, are the properest advisers.2. Saul is no sooner informed of the place of his abode, than he sends messengers to Naioth in Ramah to seize him. But God so over-ruled their spirits, that, instead of bringing David prisoner, they no sooner came into the congregation of the prophets, with Samuel at their head, than themselves were seized with the sacred enthusiasm, and prophesied among them: repeated messengers feel the same irresistible impulse; yet Saul, breathing out threatenings and slaughter; will not desist; and, conceiving his own heart to be secure from the impression, he will go in person, and, rather than not destroy David, will be himself his executioner. But how vain are man's impotent designs! He, too, again feels the strange influence. Before he approaches the gates of Ramah, his fury subsides; and, laying aside his military garb and weapons of war, he lies down at Samuel's feet a day and a night, to the admiration of the beholders. Meantime David had an opportunity given him to escape. Note; (1.) Many have come into the assembly of God's people with the most violent designs, who have fallen before the power of God, and been forced to hang down the arms designed to be lifted up in wrath. (2.) God can turn persecutors into preachers, and make those who breathed out threatenings sing his praises. (3.) It is no strange thing to see wicked men prophesy in his name, and do wonderful works; but all these, without they are accompanied by a change of heart, only aggravate their final reprobacy and eternal ruin.—Goldsmith, speaking of the effects produced by the prevailing piety of his country Clergyman, says:Truth from his lips prevailed with double sway, And fools who came to scoff remain'd to pray. DESERTED VILLAGE. PETT, "1 Samuel 19:24‘And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?On arrival at the prophetic college, and the worshipping group that he found there, Saul too felt impelled to divest himself of all his insignia, and his royal outer garments, being impelled by the sense of the presence of God to humble himself before YHWH and acknowledge Him as his Overlord. All clearly saw this as a holy place. And there before Samuel, moved by an irresistible power, he spoke out the praises of God, and fell on his face before God, where he remained all day and all

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night, prostrated by YHWH. It was a sad reflection on his reign, which had begun with a similar sign, that this time it was caused because of his murderous attitude towards David. And when the news got around of how he had been humbled before YHWH, so too would the standing joke, ‘is Saul also among the prophets?’ In 10:12 it had been asked in admiration. Now it would be asked with a snigger. But he had brought it all on himself by his own folly.The remarkable situation described here, in which the sense of the presence of God had driven people to unexpected actions, has been reproduced at other times throughout history, in days when God has chosen to make known His power and presence in an unusual way. We have already mentioned the Welsh Revival and the Hebrides Revival. Other parallels include the time of the Great Awakening, when God moved in power through men like George Whitefield and Jonathan Edwards, and people were moved to unusual behaviour At such times men find themselves powerless to resist God, (and often indeed do not want to do so), and were driven to actions that they would not normally have engaged in. Here at Naioth God thus gave this revelation of His protective power as a specific reminder of the importance of David in God’s future plans. The memory of it would certainly be a strength to David in the days of his exile and of his being hunted down, for he would remember that YHWH was indeed able to deliver, if necessary, in extraordinary ways. And it would help him to recognise that he was being equally protected then, even if not in such an obviously supernatural way.“And David fled from Naioth.” This was David’s third major flight (compare 1 Samuel 19:10; 1 Samuel 19:18). He was no longer the despatcher of the Philistines but a fugitive from Saul. From now on he had nowhere to go. BI, "And he stripped off his clothes also, and prophesied before Samuel.Religious enthusiasm, true and falseThis passage brings before us three very remarkable men—Samuel, and Saul, and David. And this passage speaks to me of religious consolation and religious excitement. Now I ask you to observe that in the case of David there is no record of any agitation or excitement. It would have been little wonderful if he, fleeing for his life, had been overcome with emotion when he found himself with Samuel and with the servants of God, in safeguard. It was the servants of Saul that became excited, and then it was Saul himself showed religious frenzy. The son of Kish was one exceedingly sensitive to the influences of music and song. When his fit of mania came upon him the voice and harp of David wonderfully soothed and even melted him. We read at an earlier period, before he came into possession of the kingdom, that he met a company of prophets, and he too joined them. Years had passed, and now he was a worse man that he was at that day. His character had sorely deteriorated, but through that very disorder of his mind he was in some respects more susceptible than ever to a sort of religious excitement. When he came to Naioth he was quite beyond himself; the spiritual electricity of the place was too much for him, and he fell into a sort of paroxysm of enthusiasm. But he was no prophet. You may be among the prophets, and join your voices among them, and yet be no prophet.

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1. There is a religious excitation or excitement which may not have any moral quality or influence whateverse It is not affected; it is real. It is not insincere; it is sincere. I despise the man who would play a part and pretend to be religiously excited when he is not. He is too base a creature. But I mean a person who really is lifted up and carried along with a rush of sacred enthusiasm. He cries for mercy, and he sings loudly of salvation. When he was alone he could not pray at all. He was carried along with the prophets. He had a wonderful fervour, his emotions were all aglow, and his brain was excited with a sort of sacred ecstasy. Now, this happens all the more easily if a man has a constitution accessible to such influences. I do not say that all excitement is useless, but I say that there is an excitement that only amounts to this. God forbid that we should for a moment deny that there are cases in which people get real permanent good. But the excitement is only the accompaniment; it is not the change. Excitement wears itself out. Paroxysms and ecstasies pass away.2. The second thing is this: the degree in which religious emotion overpowers the body is generally proportioned to the ignorance of the mind, or to its alienation or estrangement from God. David joined the company of these prophets without any excitement or frenzy. I do not read a word about his lying naked upon the ground for a day and a night. Why was that? Because David had more of the matter in him than Saul. There was no resistance in David, therefore his body was not overpowered. But Saul was in an evil mood. He had come down to Naioth in a very evil mood. Envy and murder were in his heart, and when this pure sacred impulse came upon him, it met with the strongest resistance. If this is right, and surely this is right, this case should teach those persons who have at various times made a great ado over prostrations and trances and long lastings as signs of the work of grace, to be somewhat more cautious in their utterances. These things occur almost always in the case of a morbid hysterical temperament, in which case they are only a sign of disease, not of health; or in the case of a very ignorant person who is overwhelmed with things of which he has no intelligent conception; or in cases where there has been a very awful estrangement from God, and the Word of His grace finds an obstruction. There is a sympathy between the body and the spirit. They suffer together, they rejoice together. The body is not overpowered because the spirit of the man is open to the teachings of the Spirit of God. Mark you, it is Saul, not David, that cast off his garments in his excitement, and that threw himself in fanatical exhaustion upon the ground, if you reflect now and consider this, that this Bible is a collection of Eastern books, and remember that the East has always been the home of strange religious extravagance, do not you recognise a new proof of the Divine wisdom that pervades this Bible, that it is really inspired of the Holy Ghost in its well-balanced sobriety of mind? The Lord Jesus, Whom the Bible sets forth as the Holy One, harmless, undefiled, separate from sinners—Jesus Whom the Bible calls us to admire and love and follow, is full of the grandest enthusiasm. God was with Him. If ever there was a man full of Spirit it was the Man Christ Jesus. He was filled with the Holy Ghost, and went everywhere led by the Spirit, and at the same time full of sweet self-possession, full of meekness and wisdom, and so answered all questions on the spur of the moment in the wisest possible manner, and set forth perfectly the cause of righteousness. The Bible teaches us, and especially to be calm and fervent, fervent and calm. (Donald Fraser, D. D.).

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