Teks -- 1 Samuel 19:1-24 (NET)

Saul Repeatedly Attempts to Take David’s Life

19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. 19:2 So Jonathan told David, “My father Saul is trying to kill you. So be careful tomorrow morning. Find a hiding place and stay in seclusion. 19:3 I will go out and stand beside my father in the field where you are. I will speak about you to my father. When I find out what the problem is, I will let you know.” 19:4 So Jonathan spoke on David’s behalf to his father Saul. He said to him, “The king should not sin against his servant David, for he has not sinned against you. On the contrary, his actions have been very beneficial for you. 19:5 He risked his life when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?” 19:6 Saul accepted Jonathan’s advice and took an oath, “As surely as the Lord lives, he will not be put to death.” 19:7 Then Jonathan called David and told him all these things. Jonathan brought David to Saul, and he served him as he had done formerly. 19:8 Now once again there was war. So David went out to fight the Philistines. He defeated them thoroughly and they ran away from him. 19:9 Then an evil spirit from the Lord came upon Saul. He was sitting in his house with his spear in his hand, while David was playing the lyre. 19:10 Saul tried to nail David to the wall with the spear, but he escaped from Saul’s presence and the spear drove into the wall. David escaped quickly that night. 19:11 Saul sent messengers to David’s house to guard it and to kill him in the morning. Then David’s wife Michal told him, “If you do not save yourself tonight, tomorrow you will be dead!” 19:12 So Michal lowered David through the window, and he ran away and escaped. 19:13 Then Michal took a household idol and put it on the bed. She put a quilt made of goat’s hair over its head and then covered the idol with a garment. 19:14 When Saul sent messengers to arrest David, she said, “He’s sick.” 19:15 Then Saul sent the messengers back to see David, saying, “Bring him up to me on his bed so I can kill him.” 19:16 When the messengers came, they found only the idol on the bed and the quilt made of goat’s hair at its head. 19:17 Saul said to Michal, “Why have you deceived me this way by sending my enemy away? Now he has escaped!” Michal replied to Saul, “He said to me, ‘Help me get away or else I will kill you!’” 19:18 Now David had run away and escaped. He went to Samuel in Ramah and told him everything that Saul had done to him. Then he and Samuel went and stayed at Naioth. 19:19 It was reported to Saul saying, “David is at Naioth in Ramah.” 19:20 So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the spirit of God came upon Saul’s messengers, and they also prophesied. 19:21 When it was reported to Saul, he sent more messengers, but they prophesied too. So Saul sent messengers a third time, but they also prophesied. 19:22 Finally Saul himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.” 19:23 So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah. 19:24 He even stripped off his clothes and prophesied before Samuel. He lay there naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Sa 19:4 - Spake good

Which he could not do without hazard to himself. Herein therefore he performed the duty of a true friend, and of a valiant man.

Wesley: 1Sa 19:6 - As the Lord, &c.

_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."

Wesley: 1Sa 19:8 - And David, &c.

_So David continues his good service, tho' it was 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.

Wesley: 1Sa 19:9 - The evil spirit

David's successes against the Philistines revived his envy, and the devil watched the opportunity, as he had done before.

Wesley: 1Sa 19:13 - Goats hair

Or, put great goats hair upon his bolster; upon the head and face of the image, which lay upon his bolster, that it might have some kind of resemblance of David's head and hair, at least in a sick man's bed, where there useth to be but a glimmering light.

Wesley: 1Sa 19:13 - Covered it

Upon pretence of his being sick, and needing some such covering.

Wesley: 1Sa 19:18 - 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.

Wesley: 1Sa 19:20 - Over them

To instruct and direct them in those holy exercises. For though they prophesied by Divine inspiration, yet they were both to prepare themselves for it before hand, and to make good improvement of it afterwards, 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 was 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.

Wesley: 1Sa 19:20 - Prophesied

Being inspired by God as Balaam was; that being wrapt up into such an extasy, their minds might be wholly taken off from their design of seizing David.

Wesley: 1Sa 19:23 - The spirit

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 against God himself.

Wesley: 1Sa 19:24 - Lay down

Heb. fell, down upon the earth; for his mind being in an extasy, he had not the use of his senses. God so ordering it, that David might have an opportunity to escape.

Wesley: 1Sa 19:24 - Naked

That is, stript 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.

Wesley: 1Sa 19:24 - Day and night

So God kept him as it were in chains, 'till David was got out of his reach.

Wesley: 1Sa 19:24 - Is Saul

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 mightst make David a king.

JFB: 1Sa 19:1 - 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.

JFB: 1Sa 19:4-7 - 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.

JFB: 1Sa 19:8-10 - David went out, and fought with the Philistines, and slew them with a 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.

JFB: 1Sa 19:11-12 - 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).

JFB: 1Sa 19:13-14 - 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 dishevelled 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.

JFB: 1Sa 19:15 - Bring him to me in the bed

A portable couch or mattress.

JFB: 1Sa 19:18-23 - 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.

JFB: 1Sa 19:24 - 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.

Clarke: 1Sa 19:1 - That they should kill David

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.

Clarke: 1Sa 19:2 - Take heed to thyself until the morning

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.

Clarke: 1Sa 19:4 - Jonathan spake good of David

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.

Clarke: 1Sa 19:5 - For he did put his life in his hand

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.

Clarke: 1Sa 19:6 - He shall not be slain

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.

Clarke: 1Sa 19:7 - He was in his presence, as in times past

He was in his presence, as in times past - By Jonathan’ s advice he had secreted himself on that day on which he was to have been assassinated: the king having sworn that he should not be slain, David resumes his place in the palace of Saul.

Clarke: 1Sa 19:9 - And the evil spirit from the Lord

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).

Clarke: 1Sa 19:10 - But he slipped away

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.

Clarke: 1Sa 19:11 - To slay him in the morning

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.

Clarke: 1Sa 19:12 - Let David down through a window

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.

Clarke: 1Sa 19:13 - Michal took an image

Michal took an image - את התרפים eth hatteraphim , the teraphim. The Hebrew 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

Clarke: 1Sa 19:13 - A pillow of goats’ hair

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

Clarke: 1Sa 19:17 - Let me go; why should I kill thee?

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.

Clarke: 1Sa 19:18 - David fled, and escaped - to Samuel

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.

Clarke: 1Sa 19:20 - The company of the prophets prophesying

The company of the prophets prophesying - Employed in religious exercises

Clarke: 1Sa 19:20 - Samuel - appointed over them

Samuel - appointed over them - Being head or president of the school at this place

Clarke: 1Sa 19:20 - The Spirit of God was upon the messengers

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.

Clarke: 1Sa 19:23 - He went on, and prophesied

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.

Clarke: 1Sa 19:24 - He stripped off his clothes

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.

Defender: 1Sa 19:20 - company of the prophets

This "company of the prophets," with Samuel as their leader and teacher, had apparently been organized by him to instruct and train those who had been called by God to serve in the prophetic ministry (1Sa 10:10). Such a "school of the prophets" apparently continued to function at least until the days of Elijah and Elisha (2Ki 6:1-7)."

Defender: 1Sa 19:24 - lay down naked

Once before, right after Samuel anointed him as king, Saul had "prophesied" with the other prophets, but that had been a sign from God that "God is with thee" (1Sa 10:6-12). Now, however, the Spirit of God had left him because of his rebellion (1Sa 16:14). At this point, as he was seeking to slay the one whom God had chosen in his place, the Spirit of God suddenly came on him again, as he had on Saul's "messengers to take David" (1Sa 19:20). Evidently, God forced the messengers to prophesy in David's favor against their will. Here also, God forces Saul to humiliate himself in the sight of his followers by impelling him to prophesy naked. This should have deterred Saul from further rebellion, but it didn't, and it soon cost him his life."

TSK: 1Sa 19:1 - And Saul

And Saul : Saul’ s enmity now burst forth, in the avowed purpose of putting David to death; and nothing less than the especial interposition of Providence could have saved David’ s life, when every officer about the king’ s person, and every soldier, had positive orders to dispatch him. 1Sa 18:8, 1Sa 18:9; Pro 27:4; Ecc 9:3; Jer 9:3; 2Ti 3:13

TSK: 1Sa 19:2 - delighted // Jonathan

delighted : 1Sa 18:1-3; Psa 16:3; Joh 15:17-19; 1Jo 3:12-14

Jonathan : 1Sa 20:2; Pro 17:17; Act 9:24, Act 23:16

TSK: 1Sa 19:3 - what I see

what I see : 1Sa 20:9, 1Sa 20:13

TSK: 1Sa 19:4 - spake good // sin against // because his works

spake good : 1Sa 20:32, 1Sa 22:14; Pro 24:11, Pro 24:12, Pro 31:8, Pro 31:9; Jer 18:20

sin against : 1Sa 2:25; Gen 9:6, Gen 42:22; 2Ch 6:22; 1Co 8:12; 1Jo 3:15

because his works : Psa 35:12, Psa 109:4, Psa 109:5; Pro 17:13; Jer 18:20

TSK: 1Sa 19:5 - put his life // slew // wrought // sin against innocent // without a cause

put his life : 1Sa 28:21; Jdg 9:17, Jdg 12:3; Psa 119:109; Act 20:24; Phi 2:30

slew : 1Sa 17:49-51

wrought : 1Sa 11:13, 1Sa 14:45, 1Sa 17:52, 1Sa 17:53; Exo 14:13; 1Ch 11:14; Heb 2:3

sin against innocent : 1Sa 20:32; Jer 26:15; Mat 27:4, Mat 27:24

without a cause : Psa 25:3, Psa 69:4; Joh 15:25

TSK: 1Sa 19:6 - sware // he shall not

sware : 1Sa 14:39, 1Sa 28:10; Psa 15:4; Pro 26:24, Pro 26:25; Jer 5:2

he shall not : 1Sa 19:10, 1Sa 19:11

TSK: 1Sa 19:7 - in times past

in times past : Heb. yesterday, third day, 1Sa 16:21, 1Sa 18:2, 1Sa 18:10, 1Sa 18:13; Gen 31:2; Exo 4:10; 1Ch 11:2; Isa 30:33 *marg.

TSK: 1Sa 19:8 - David // him

David : Psa. 18:32-50, Psa 27:3

him : Heb. his face

TSK: 1Sa 19:9

1Sa 16:14, 1Sa 18:10, 1Sa 18:11

TSK: 1Sa 19:10 - sought // he slipped // and escaped

sought : 1Sa 19:6; Hos 6:4; Mat 12:43-45; Luk 11:24-26; 2Pe 2:20-22

he slipped : 1Sa 20:33; Job 5:14, Job 5:15; Psa 18:17, Psa 34:19; Pro 21:30; Isa 54:17; Luk 4:30; Joh 10:39

and escaped : Psa 124:7; Mat 10:23

TSK: 1Sa 19:11 - sent messengers // to watch him

sent messengers : Psa 59:1 *title Psa 59:3, Psa 59:4, Psa 59:6, Psa 59:15, Psa 59:16

to watch him : Jdg 16:2

TSK: 1Sa 19:12 - Michal // let David

Michal : Psa 34:19

let David : Jos 2:15; Act 9:24, Act 9:25; 2Co 11:32, 2Co 11:33

TSK: 1Sa 19:13 - an image // a pillow

an image : Heb. teraphim, Gen 31:19 *marg. Jdg 17:5, Jdg 18:14, Jdg 18:17; Hos 3:4

a pillow : Rather, ""the net-work of goat’ s hair at its (the Teraphim’ s) pillow;""for the kevir , (whence the Chaldee and Syriac kavreetho , a honey-comb, from its net-like form), seems to have been a kind of mosquito-net, which, says Dr. Shaw, is ""a close curtain of gauze, used all over the East, by people of fashion, to keep out the flies.""That they had such anciently cannot be doubted. Thus when Judith had beheaded Holofernes in his bed (1Sa 13:9, 1Sa 13:15) ""she pulled down the canopy (or the mosquito net, το κωνωπειου , from κωνωψ , a gnat, or mosquito, whence our word canopy) wherein he did lie in his drunkenness, from the pillars.""

TSK: 1Sa 19:14 - she said

she said : Jos 2:5; 2Sa 16:17-19, 2Sa 17:20

TSK: 1Sa 19:15 - Bring him

Bring him : The eastern beds consist merely of two thick cotton quilts, one of which, folded double, serves as a mattress, the other as a covering. Such seems to have been the bed of David, which could easily have been carried, with himself in it, to the presence of Saul. 1Sa 19:6; Job 31:31; Psa 37:12; Pro 27:3, Pro 27:4; Rom 3:15

TSK: 1Sa 19:16 - And when

And when : It is highly probable that David, when supposed to be sick, was thought to be hid in the harem or chamber of Michal. ""The harems,""says Deut. Lam. Motraye, ""are sanctuaries, as sacred and inviolable, for persons pursed by justice for any crime, debt, etc., as the Roman Catholic churches in Italy, Spain, Portugal, etc.""Thus we find, that to effect his purpose, Saul sent messengers to Michal, but they treated her harem with too much respect to enter it at first; but being authorised by Saul, they entered even into her chamber; and during the delay occasioned by respect for the privacy of Michal, David escaped. 1Sa 19:16

TSK: 1Sa 19:17 - Why hast // mine enemy // And Michal // He said // why should

Why hast : 1Sa 22:17, 1Sa 28:12; Mat 2:16

mine enemy : 1Ki 21:20; Gal 4:16

And Michal : 2Sa 17:20

He said : 1Sa 19:14; Exo 1:17-19

why should : 2Sa 2:22

TSK: 1Sa 19:18 - to Samuel

to Samuel : 1Sa 7:17, 1Sa 15:34, 1Sa 28:3; Psa 116:11; Jam 5:16

TSK: 1Sa 19:19

1Sa 22:9, 1Sa 22:10, 1Sa 23:19, 1Sa 26:1; Pro 29:12

TSK: 1Sa 19:20 - sent messengers // when they

sent messengers : 1Sa 19:11, 1Sa 19:14; Joh 7:32, Joh 7:45

when they : 1Sa 10:5, 1Sa 10:6, 1Sa 10:10; Num 11:25, Num 11:26; Joe 2:28; Joh 7:32, Joh 7:45, Joh 7:46-52; 1Co 14:3, 1Co 14:24, 1Co 14:25

TSK: 1Sa 19:21 - sent messengers // prophesied also

sent messengers : 2Ki 1:9-13; Pro 27:22; Jer 13:23

prophesied also : Joe 2:28

TSK: 1Sa 19:23 - the Spirit // until he came

the Spirit : 1Sa 19:20, 1Sa 10:10; Num 23:5, Num 24:2; Mat 7:22; Joh 11:51; 1Co 13:2

until he came : Pro 16:9, Pro 21:1

TSK: 1Sa 19:24 - stripped // lay // Is Saul

stripped : 2Sa 6:14, 2Sa 6:20; Isa 20:2; Mic 1:8

lay : Heb. fell, Num 24:4

Is Saul : 1Sa 10:10-12; Act 9:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Sa 19:1 - Saul spake to Jonathan

Saul spake to Jonathan whom, though lately engaged in a league of friendship with David, he thought to oblige to it by sense of his own interest, as being the next heir of the crown, and likely to suffer most by David’ s advancement. And to all his servants: what before he secretly designed, now he openly and impudently avowed.

Poole: 1Sa 19:2

Lest he kill thee before I discourse with him, and endeavour to reconcile him to thee; which I think not fit to attempt as yet, whilst he is in the fit of rage against thee; but I intend to do in the morning, when I may hope to find him in a better temper.

Poole: 1Sa 19:3 - In the field where thou art

In the field where thou art in the field where my father useth to walk, where also I would have thee to hide thyself, that I may know where to find thee at hand, to acquaint thee with the success of my endeavours, that thou mayst accordingly either return to court, or speedily depart.

Poole: 1Sa 19:4 - Jonathan spake good of David

Jonathan spake good of David which he could not do without hazard to himself. Herein therefore he performed the duty of a true friend, and of a valiant man.

Poole: 1Sa 19:5 - He did put his life in his hand

He did put his life in his hand i.e. he exposed his life to eminent hazard. See Poole "Jud 12:3" .

Poole: 1Sa 19:6

This great change is not to be ascribed to any true repentance for his sin against David, or any better affection which he now had to him; but merely to his own worldly interest, because he was convinced by Jonathan’ s discourse that he could not kill him without great inconvenience and shame to himself.

Poole: 1Sa 19:9

David’ s successes against the Philistines, which should have cheered his heart, made him sad, and the devil watched the opportunity to improve his melancholy, as before he bad done.

Poole: 1Sa 19:11 - To slay him in the morning // Answ

To slay him in the morning: why not in the night?

Answ Partly, because it would have been barbarous, and most dishonourable to Saul, to break into David’ s house by night, and kill him in his own house and bed; and it seemed more expedient to kill him as he came out of his house in the morning; partly, because the night might give David some opportunity of escaping, which the day-light would prevent; and principally, by God’ s singular providence, infatuating Saul’ s mind to take the worst course, that David might be delivered from him. Tomorrow thou shalt be slain; which she might learn, either by information from Jonathan, or some other courtier that was privy to rite design; or from her own observation of some suspicious or dangerous persons hovering about the house.

Poole: 1Sa 19:12 - Michal let David down through a window

Michal let David down through a window because they lay in wait for him at the doors of the house, whensoever he should come forth there.

Poole: 1Sa 19:13 - An image // Put a pillow of goats’ hair for his bolster // Covered it with a cloth

An image Heb. teraphim , which was an image made in human shape; which she might keep secretly, either out of a superstitious regard to it, or out of mere curiosity. This stratagem she used, because knowing her father’ s unquiet, and jealous, and furious temper, she suspected he might come or send to see whether David was there or no.

Put a pillow of goats’ hair for his bolster or, put great goats’ hair upon his bolster , i.e. upon the head and face of the image, which lay upon his bolster, that it might have some kind of resemblance of David’ s head and hair, at least in a sick man’ s bed, where there useth to be but a glimmering light. Goats is here put for goats’ hair , as it manifestly is Exo 25:4 26:7 35:26 . It is acknowledged by learned writers, that in those eastern countries goats had much longer hair than ours have, and were shorn like sheep, and that their hair was not unlike to a man’ s or woman’ s hair; as may also be gathered from Son 4:1 , Thy hair is as a flock of goats , i.e. as the hair of a flock of goats. And as there was goats’ hair of several colours, (as the wool of sheep in divers parts is of very differing colours, as white, or black, or yellow, &c.) so it is most probable she took that colour which was likest the colour of David’ s hair. And she took this rather than the hair of another man, because the procuring and ordering of that would have taken up some time; whereas she had goats’ hair of all sorts at hand, as being used in spinning or weaving, &c. Or the sense may be this, according to our translation, that she put a pillow of the softest part of goats’ hair under the head of the image, as they used to put under the heads of sick men; whereby also the head of the image sinking into the pillow might be less discerned, especially when it was either wholly or in part covered with a cloth. And all this art was used, that David being supposed, and, some persons who were sent to inquire, perceived, as thought, to be in the bed, Saul might be hindered from pursuing and overtaking him before he had got into some place.

Covered it with a cloth upon pretence of being sick, and needing some such covering, but really to prevent the discovery of her deceit.

Poole: 1Sa 19:14 - Messengers

Messengers to wit, other messengers in the morning, supposing the former to be either slow or perfidious.

Poole: 1Sa 19:15 - Again to see David

Again to see David or only, to see David , which they did not before, but went away satisfied (as it was fit they should) with her report and testimony of his sickness.

Poole: 1Sa 19:17

If thou dost not permit me to escape without discovery, I shall be forced for my own defence to kill thee. Though it is most likely this was a lie and a fiction of her own.

Poole: 1Sa 19:18 - Came to Samuel to Ramah

Came to Samuel to Ramah partly for comfort and direction in his great distress; and partly for safety, supposing that Saul would be ashamed to execute his bloody designs in the presence of so venerable a person as Samuel, who had laid so great obligations upon Saul, and had such great and just reputation with the people.

Poole: 1Sa 19:19 - Naioth

Or, near Ramah ; the Hebrew preposition beth , in, being oft put for near, as it is apparently used, Num 33:37,38 Jos 5:13 Jer 20:2 32:7 .

Naioth was either a house or college in the town of Ramah, or a village in the territory of Ramah , or near to the town of Ramah ; in which there was a college of the prophets, amongst whom Samuel thought David might be secure.

Poole: 1Sa 19:20 - Saul sent messengers to take David // Prophesying // Appointed over them // They also prophesied

Saul sent messengers to take David: thus Saul’ s wickedness and fury increased; and he that at first used only secret practices against David, now breaks forth into open and impudent hostilities; plainly declaring that he neither feared God nor reverenced man. He would have punished Samuel, as afterwards he did Abimelech, for giving David entertainment, but that he feared the people, who had so great and unanimous a veneration for him.

Prophesying i.e. speaking of God, or of the things of God, by Divine inspiration; either praising God, or instructing men. Compare Num 11:25 1Sa 10:5 .

Appointed over them to instruct, moderate, and direct them in those holy exercises. For though they prophesied by Divine inspiration, which Samuel could not govern; yet they were both to prepare and dispose themselves for it beforehand, and to make good improvement of it afterwards, 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, and convey some evil or false suggestions into some of their minds, Samuel’ s presence and judgment was 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 the performance of such religious duties.

They also prophesied being inspired by God to do so, as wicked Balaam also was; that, being rapt up into such an ecstasy, their minds might be wholly taken up with those matters, and quite taken off from their design of seizing David.

Poole: 1Sa 19:22 - Where are Samuel and David?

Where are Samuel and David? for, his messengers not returning, he knew not exactly where they were.

Poole: 1Sa 19:23 - The Spirit of God was upon him also

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; whereby God would convince Saul of the vanity of all his designs against David, and that in them he fought against God himself.

Poole: 1Sa 19:24 - His clothes // Also // Prophesied before Samuel // In like manner // Lay down // Naked // All that day and all that night // Is Saul also among the prophets?

His clothes to wit, his military or royal garments; which he did, either that he might suit himself and his habit to the rest of the company; or because his mind being altogether taken up with Divine things, he did not understand or heed what he did.

Also: this implies that the messengers which he sent, who probably were military persons, had done so before him.

Prophesied before Samuel: this doth not contradict 1Sa 15:35 , where it is said that Samuel came no more to see Saul ; for here Saul goes to Samuel, and that not with design to see him, but to surprise David.

In like manner as the rest of the prophets there did.

Lay down Heb. fell , to wit, down upon the earth; for his mind being in an ecstasy, he had not the use of his senses or motion, as he Num 24:4 ; God so ordering it, that David might have an opportunity to escape.

Naked i.e. stripped of his upper garments, as was said before, and as the word naked is oft used, as Isa 20:2 Mic 1:8 . See also 2Sa 6:20 Joh 21:7 . And it is here repeated to signify how long he lay in that posture.

All that day and all that 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 taken up upon a like occasion, 1Sa 10:12 , is here remembered and revived upon this new occasion, 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.

PBC: 1Sa 19:20

The Spirit of God acted sovereignly in "The Spirit of God was upon the messengers of Saul and they also prophesied."

226

See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

Haydock: 1Sa 19:1 - Jonathan

Jonathan. He was most interested, as David might be feared as a competitor; (Menochius) and, under the cloak of friendship, he might more easily destroy him. Saul was a stranger to the generous sentiments of his son, or he would never have made the proposal. (Haydock) ---

Grotius compares him with Germanicus. (Calmet)

Haydock: 1Sa 19:2 - Morning

Morning. Septuagint add, "to-morrow." (Menochius)

Haydock: 1Sa 19:3 - Field // Hand

Field. Saul would come thither, or Jonathan would sound his father's disposition, and give David information in the place appointed. (Calmet)

Hand, in danger. (Menochius)

Haydock: 1Sa 19:6 - Slain

Slain. His inconstant temper might cause him to be moved with the expostulation of his son; but he presently relapsed, if he were ever sincere. (Calmet) ---

The Scripture seems to insinuate that he was. (Menochius)

Haydock: 1Sa 19:9 - Saul // Hand

Saul. His jealousy was again enkindled by the success of David. (Calmet) ---

Hand, on music, to assuage the paroxysms of the king's fury. (Haydock)

Haydock: 1Sa 19:11 - Morning

Morning, fearing lest they might miss him in the night, (Salien) and perhaps desiring to see his execution, after he had been tried. (Josephus) ---

The Philistines would not attack Samson at night. See Judges xvi. 2., and Exodus xiv. 20. The Parthians and Mahometans will do nothing at that time; moved perhaps by some superstitious notion. (Calmet)

Haydock: 1Sa 19:13 - Image // Skin

Image. Hebrew Teraphim. Aquila, "figures." Symmachus, "idols." Some believe that David had idols in his house, as ornaments, or to treat them with ignominy. (Mercer.) ---

But others cannot persuade themselves that he would keep such dangerous things. What Michol took, might therefore be some sacred representation, or a statue of some great man. (Genebrard) (Kimchi; Maimonides) Or it might be some piece of wood, or clothes folded up, so as to make the guards believe that David was in bed. (Bochart, Anim. i. 2. 51.) See Genesis xxxi. 19. (Calmet) ---

They would not examine very narrowly. (Haydock) ---

The Taraphim denote both idolatrous and sacred things, Osee iii. 4. (Menochius) ---

Skin. Vatican and Alexandrian Septuagint, "liver," still warm and in motion. (Tirinus) ---

But they have followed a false reading, as well as Josephus and Aquila. (Calmet) ---

Some have inferred that the hair of goats in that country is reddish, because it was designed to resemble David's hair, of the same colour. (Tirinus) ---

This is, however, uncertain. The skin might form his pillow or coverlet. (Calmet)

Haydock: 1Sa 19:14 - Sick

Sick. This is an officious lie. She tells another to excuse herself, ver. 17. The children of Saul strive to prevent their father's cruelty, by taking part with the innocent David. (Haydock) ---

It is thought that David composed the 68th Psalm, Eripe, &c., on this occasion. (Calmet)

Haydock: 1Sa 19:19 - Najoth

Najoth. It was probably a school or college or prophets, in or near Ramatha, under the direction of Samuel. (Challoner) ---

Chaldean, "in the house of doctrine." See chap. x. 5. (Menochius)

Haydock: 1Sa 19:20 - Prophesying

Prophesying. That is, singing praises to God by a divine impulse. God was pleased on this occasion that both Saul's messengers and himself should experience the like impulse, that he might understand, by this instance of the divine power, how vain are the designs of man against him whom God protects. (Challoner) ---

The messengers did not return. (Menochius) ---

They were seized by the spirit only when they arrived at Najoth. But Saul felt the impression even at Socho, threw aside his garments, and began to act and to speak as one inspired. (Calmet)

Haydock: 1Sa 19:24 - Naked // Prophets

Naked. Divested of his regal ornaments, (Tirinus) though not in an indecent posture. People are said to be undressed, when they have not such clothes on as might be expected. Hesiod and Virgil say, Nudus ara, sere nudus; hiems ignava colono. "Plough and sow naked; choose a fine season for work, and rest in winter." (Haydock) See Micheas i. 8., and 2 Kings vi. 20. ---

Yet some assert (Calmet) that Saul was entirely undressed, as some pretended prophets and slaves go in the hot countries, Isaias xx. 1. We are not to judge of the indecency of such behaviour from our own manners. Some copies read cecinit, (Calmet) and the Douay Bible has "and sang naked." (Haydock) ---

Saul had not the gift of prophecy, like holy men, but only like Balaam's ass, for a time. (St. Augustine ad Simp. ii. 1.) (Worthington) ---

Prophets. This is something wonderful. (Menochius) ---

The proverb was now confirmed, chap. x. 11. (Calmet)

Gill: 1Sa 19:1 - And Saul spake to Jonathan his son // and to all his servants // that they should kill David

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.

Gill: 1Sa 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 of thyself until the morning // and abide in a secret place, and hide thyself

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.

Gill: 1Sa 19:3 - 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

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.

Gill: 1Sa 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

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.

Gill: 1Sa 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

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.

Gill: 1Sa 19:6 - And Saul hearkened unto the voice of Jonathan // and Saul sware, as the Lord liveth, he shall not be slain

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.

Gill: 1Sa 19:7 - And Jonathan called David // and Jonathan showed him all these things // and Jonathan brought David to Saul // and he was in his presence as in times past

And Jonathan called David,.... Out of his lurking place in the field, after Saul was returned home:

and Jonathan showed him all these things: which had passed between him and his father, and particularly the oath he had made that he should not be slain:

and Jonathan brought David to Saul: introduced him at court again, and into the presence chamber of Saul; who, in appearance, received him courteously, and a reconciliation was seemingly made:

and he was in his presence as in times past; when he was first received at court, and in great esteem both with Saul and his courtiers.

Gill: 1Sa 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 from him

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.

Gill: 1Sa 19:9 - And the evil spirit from the Lord was upon Saul // as he sat in his house with his javelin his hand // and David played with his hand

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 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.

Gill: 1Sa 19:10 - And Saul sought to smite David even to the wall with his 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

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.

Gill: 1Sa 19:11 - And Saul 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 tonight, tomorrow thou shalt be slain

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:

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.

Gill: 1Sa 19:12 - So Michal let David down through a window // and he went, and fled, and escaped

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.

Gill: 1Sa 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

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 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 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:

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

Gill: 1Sa 19:14 - And when Saul sent messengers to take David // she said, he is sick

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.

Gill: 1Sa 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

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.

Gill: 1Sa 19:16 - And when the messengers were come in // behold, there was an image in the bed to their great surprise // with a pillow of goats' hair for his bolster

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.

Gill: 1Sa 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

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 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.

Gill: 1Sa 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

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 the Talmud ⁱ, is supposed ^k to be of this place; it is said ^l to be six miles from Jerusalem to the north.

Gill: 1Sa 19:19 - And it was told Saul // saying, behold, David is at Naioth, in Ramah

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.

Gill: 1Sa 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 the Lord was upon the messengers of Saul, and they also prophesied

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.

Gill: 1Sa 19:21 - And when it was told Saul // he sent other messengers, and they prophesied likewise // and Saul sent messengers again a third time, and they prophesied also

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:

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.

Gill: 1Sa 19:22 - 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

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.

Gill: 1Sa 19:23 - 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

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.

Gill: 1Sa 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

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:

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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Sa 19:1

¹ tn Heb “delighted greatly in David.”

NET Notes: 1Sa 19:2

¹ tn Heb “seeking.”

² tn Heb “stay in.”

³ tn Heb “and hide yourself.”

NET Notes: 1Sa 19:3

¹ tn Heb “when I see.”

NET Notes: 1Sa 19:4

¹ tn Heb “spoke good with respect to David.”

² tn Heb “good.”

NET Notes: 1Sa 19:5

¹ tn Heb “and he put his life into his hand.”

NET Notes: 1Sa 19:6

¹ tn Heb “and Saul listened to the voice of Jonathan.”

NET Notes: 1Sa 19:7

¹ tn Heb “and he was before him as before.”

NET Notes: 1Sa 19:8

¹ tn Heb “and he struck them down with a great blow.”

NET Notes: 1Sa 19:9

¹ tn Heb “[was] to.”

² tn The Hebrew text adds here “with his hand.”

NET Notes: 1Sa 19:10

¹ tn Heb “and he drove the spear into the wall.”

² tn Heb “fled and escaped.”

NET Notes: 1Sa 19:11

¹ tn Heb “your life.”

NET Notes: 1Sa 19:13

¹ tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

² tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

³ tn Heb “at the place of its head.”

NET Notes: 1Sa 19:17

¹ tn Heb “Send me away! Why should I kill you?” The question has the force of a threat in this context. See P. K. McCarter, I Samuel (AB), 325, 26.

NET Notes: 1Sa 19:22

¹ tn Heb “he” (also in v. 23). the referent (Saul) has been specified in the translation for clarity.

NET Notes: 1Sa 19:24

¹ tn Heb “and he fell down.”

Geneva Bible: 1Sa 19:1

And Saul spake to Jonathan his son, and to all his servants, that they should ^{( a )} kill David.

^{( a )} Before Saul sought David's life secretly, but now his hypocrisy grows to open cruelty.

Geneva Bible: 1Sa 19:3

And I will go out and stand beside my father in the field where thou ^{( b )} [art], and I will commune with my father of thee; and what I see, that I will tell thee.

^{( b )} That I may warn you what to do.

Geneva Bible: 1Sa 19:6

And Saul hearkened unto the voice of Jonathan: and Saul ^{( c )} sware, [As] the LORD liveth, he shall not be slain.

^{( c )} Whatever he pretended outwardly, yet his heart was full of malice.

Geneva Bible: 1Sa 19:9

And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David ^{( d )} played with [his] hand.

^{( d )} He played on his harp to appease the rage of the evil spirit, (1Sa 16:23).

Geneva Bible: 1Sa 19:12

So Michal ^{( e )} let David down through a window: and he went, and fled, and escaped.

^{( e )} Thus God moved both the son and daughter of this tyrant to favour David against their father.

Geneva Bible: 1Sa 19:15

And Saul sent the messengers [again] to see David, saying, Bring him up to me in the ^{( f )} bed, that I may slay him.

^{( f )} Behold, how the tyrants to accomplish their rage, neither regard oath nor friendship, God nor man.

Geneva Bible: 1Sa 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 ^{( g )} Naioth.

^{( g )} Naioth was a school where the word of God was studied, near Ramah.

Geneva Bible: 1Sa 19:20

And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing ^{( h )} [as] appointed over them, the Spirit of God was upon the messengers of Saul, and they also ^{( i )} prophesied.

^{( h )} Being their chief instructor.

^{( i )} Changed their minds and praised God.

Geneva Bible: 1Sa 19:23

And he ^{( k )} 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.

^{( k )} With a mind to persecute them.

Geneva Bible: 1Sa 19:24

And he stripped off his ^{( l )} clothes also, and prophesied before Samuel in like manner, and lay ^{( m )} down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets?

^{( l )} His kingly apparel.

^{( m )} He humbled himself as others did.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 1Sa 19:1-10

How forcible are right words! Saul was, for a time, convinced of the unreasonableness of his enmity to David; but he continued his malice against David. So incurable is the hatred of the seed 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.

MHCC: 1Sa 19:11-24

Michal's stratagem to gain time till David got to a distance was allowable, but her falsehood had not even the plea of necessity to excuse it, and manifests that she was not influenced by the same spirit of piety which had dictated Jonathan's language to Saul. In flying to Samuel, David made God his refuge. Samuel, as a prophet, was best able to advise him what to do in this day of distress. He met with little rest or satisfaction in Saul's court, therefore went to seek it in Samuel's church. What little pleasure is to be had in this world, those have who live a life of communion with God; to that David returned in the time of trouble. So impatient was Saul after David's blood, so restless against him, that although baffled by one providence after another, he could not see that David was under the special protection of God. And when God will take this way to protect David, even Saul prophesies. Many have great gifts, yet no grace; they may prophesy in Christ's name, yet are disowned by him. Let us daily seek for renewing grace, which shall be in us as a well of water springing up into everlasting life. Let us cleave to truth and holiness with full purpose of heart. In every danger and trouble, let us seek protection, comfort, and direction in God's ordinances.

Matthew Henry: 1Sa 19:1-7

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 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.

II. Never was friend so surprisingly kind as Jonathan. A friend in need is a 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.

2. 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.

(1.) 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 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.

(2.) 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.

Matthew Henry: 1Sa 19:8-10

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. 2. 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.

II. 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.

Matthew Henry: 1Sa 19:11-17

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. 1. She 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. 2. 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 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.

Matthew Henry: 1Sa 19:18-24

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.

II. 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.

2. 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.

Keil-Delitzsch: 1Sa 19:1-3

Jonathan warded off the first outbreak of deadly enmity on the part ofSaul towards David. When Saul spoke to his son Jonathan and all hisservants about his intention to kill David ( את־דּוד להמית , i.e., notthat they should kill David, but " that he intended to kill him "), Jonathanreported this to David, because he was greatly attached to him, and gavehim this advice: " Take heed to thyself in the morning; keep thyself in asecret place, and hide thyself. I will go out and stand beside my father inthe field where thou art, and I will talk to my father about thee ( בּ דּבּר , as in Deu 6:7; Psa 87:3, etc., to talk of or about a person), and seewhat (sc., he will say), and show it to thee ."David was to conceal himselfin the field near to where Jonathan would converse with his father abouthim; not that he might hear the conversation in his hiding-place, but thatJonathan might immediately report to him the result of his conversation,without there being any necessity for going far away from his father, so asto excite suspicion that he was in league with David.

Keil-Delitzsch: 1Sa 19:4-5

Jonathan then endeavoured with all the modesty of a son to point outmost earnestly to his father the grievous wickedness involved in hisconduct towards David. " Let not the king sin against his servant, againstDavid; 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), andsmitten the Philistines, and Jehovah hath wrought a great salvation of allIsrael. Thou hast seen it, and rejoiced; and wherefore wilt thou sin againstinnocent blood, to slay David without a cause? "

Keil-Delitzsch: 1Sa 19:6-7

These words made an impression upon Saul. He swore, " As Jehovahliveth, he (David) shall not be put to death ;"whereupon Jonathan reportedthese words to David, and brought him to Saul, so that he was with himagain as before. But this reconciliation, unfortunately, did not last long.

Keil-Delitzsch: 1Sa 19:8-10

Another great defeat which David had inflicted upon the Philistines excitedSaul to such an extent, that in a fit of insanity he endeavoured to pierceDavid with his javelin as he was playing before him. The words Ruach Jehovah describe the attack of madness in which Saul threw the javelin atDavid 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), asinflicted upon him by Jehovah. The thought expressed is, that the growthof Saul's melancholy was a sign of the hardness of heart to which Jehovahhad given him up on account of his impenitence. David happily escapedthis javelin also. He slipped away from Saul, so that he hurled the javelininto the wall; whereupon David fled and escaped the same night, i.e., thenight after this occurrence. This remark somewhat anticipates the courseof 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 moreexact order of the events.

Keil-Delitzsch: 1Sa 19:11-12

"Saul sent messengers to David's house," to which David had first fled, " towatch him (that he might not get away again), and to put him to death inthe (next) morning ."Michal made him acquainted with this danger, andthen let him down through the window, so that he escaped. The danger inwhich David was at that time is described by him in Ps 59, from which wemay see how Saul was surrounded by a number of cowardly courtiers,who stirred up his hatred against David, and were busily engaged in gettingthe dreaded rival out of the way.

Keil-Delitzsch: 1Sa 19:13-14

Michal then took the teraphim , - i.e., in all probability an image of thehousehold gods of the size of life, and, judging from what follows, inhuman form, - laid it in the bed, and put a piece of woven goats' hair at hishead , i.e., either round or over the head of the image, and covered it withthe garment ( beged , the upper garment, which was generally only a squarepiece of cloth for wrapping round), and told the messengers whom Saulhad sent to fetch him that he was ill. Michal probably kept teraphim insecret, like Rachel, because of her barrenness (see at Gen 31:19). Themeaning of העזּים כּביר is doubtful. The earliertranslators took it to mean goat-skin, with the exception of the Seventy,who confounded כּביר with כּבד , liver , upon whichJosephus founds his account of Michal having placed a still moving goat'sliver in the bed, to make the messengers believe that there was a breathinginvalid beneath. כּביר , from כּבר , signifies somethingwoven, and עזּים goats' hair, as in Exo 25:4. But it is impossible todecide 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 somake it like a human head, or to cover the head and face as if of a personsleeping. The definite article not only before תּרפים and בּגד , but also with העזּים כּביר , suggests the idea thatall these things belonged to Michal's house furniture, and that עזּים כּביר was probably a counterpane made of goats' hair, withwhich persons in the East are in the habit of covering the head and facewhen sleeping.

Keil-Delitzsch: 1Sa 19:15-17

But when Saul sent the messengers again to see David, and that with thecommand, "Bring him up to me in the bed," and when they only found theteraphim in the bed, and Saul charged Michal with this act of deceit, shereplied, " He (David) said to me, Let me go; why should I kill thee? "- " Behold, teraphim were (laid) in the bed ."The verb can be naturallysupplied from 1Sa 19:13. In the words " Why should I kill thee? "Michaelintimates that she did not mean to let David escape, but was obliged toyield to his threat that he would kill her if she continued to refuse. Thisprevarication she seems to have considered perfectly justifiable.

Keil-Delitzsch: 1Sa 19:18-24

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 intercoursewith him, for the troubles that still awaited him. He therefore went alongwith Samuel, and dwelt with him in Naioth . נוית (to be read נוית according to the Chethibh , for which the Masoretes havesubstituted the form ניות , 1Sa 19:19, 1Sa 19:23, and 1Sa 20:1), from נוה or נוה , signifies dwellings; but here it is in acertain sense a proper name, applied to the coenobium of the pupils of theprophets, who had assembled round Samuel in the neighbourhood ofRamah. The plural נוית points to the fact, that this coenobiumconsisted of a considerable number of dwelling-places or houses,connected together by a hedge or wall.

1Sa 19:19-20

When Saul was told where this place was, he sent messengersto fetch David. But as soon as the messengers saw the company ofprophets prophesying, and Samuel standing there as their leader, the Spiritof God came upon them, so that they also prophesied. The singular ויּרא is certainly very striking here; but it is hardly to be regardedas merely a copyist's error for the plural ויּראוּ , because it isextremely improbable that such an error as this should have founduniversal admission into the MSS; so that it is in all probability to betaken as the original and correct reading, and understood either as relatingto the leader of the messengers, or as used because the whole company ofmessengers 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 bysimple inversion.

1Sa 19:21

The same thing happened to a second and third company ofmessengers, whom Saul sent one after another when the thing wasreported to him.

1Sa 19:22-24

Saul then set out to Ramah himself, and inquired, as soon ashe had arrived at the great pit at Sechu (a place near Ramah with which weare not acquainted), where Samuel and David were, and went, according tothe answer he received, to the Naioth at Ramah. There the Spirit of Godcame upon him also, so that he went along prophesying, until he came tothe Naioth at Ramah; and there he even took off his clothes, andprophesied before Samuel, and lay there naked all that day, and the wholenight as well. ערום , γυμνός , does not always signifycomplete nudity, but is also applied to a person with his upper garmentoff (cf. Isa 20:2; Mic 1:8; Joh 21:7). From the repeated expression "healso," in 1Sa 19:23, 1Sa 19:24, it is not only evident that Saul came into an ecstaticcondition of prophesying as well as his servants, but that the prophetsthemselves, and not merely the servants, took off their clothes like Saulwhen they prophesied. It is only in the case of ערם ויּפּל that the expression"he also"is not repeated; from which we must infer, that Saul alone laythere the whole day and night with his clothes off, and in an ecstatic stateof external unconsciousness; whereas the ecstasy of his servants and theprophets lasted only a short time, and the clear self-consciousnessreturned earlier than with Saul. This different is not without significance inrelation to the true explanation of the whole affair. Saul had experienced asimilar influence of the Spirit of God before, namely, immediately after hisanointing by Samuel, when he met a company of prophets who wereprophesying at Gibeah, and he had been thereby changed into another man(1Sa 10:6.). This miraculous seizure by the Spirit of God was repeatedagain here, when he came near to the seat of the prophets; and it alsoaffected the servants whom he had sent to apprehend David, so that Saulwas obliged to relinquish the attempt to seize him. This result, however, we cannot regard as the principal object of the wholeoccurrence, as Vatablus does when he says, "The spirit of prophecy cameinto 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 thatthey failed to apprehend David according to the royal command, but sothat they actually became the companions of the prophets. And Godeffected this, that the fact itself might show how He holds the hearts ofmen in His hand and power, and turns and moves them according to Hiswill."Even this, however, does not bring out the full meaning of themiracle, and more especially fails to explain why the same thing shouldhave happened to Saul in an intensified degree. Upon this point Calvinsimply observes, that "Saul ought indeed to have been strongly moved bythese things, and to have discerned the impossibility of his accomplishinganything by fighting against the Lord; but he was so hardened that he didnot perceive the hand of God: for he hastened to Naioth himself, when hefound that his servants mocked him;"and in this proceeding on Saul's parthe discovers a sign of his increasing hardness of heart. Saul and his messengers, the zealous performers of his will, ought nodoubt to have learned, from what happened to them in the presence of theprophets, that God had the hearts of men in His power, and guided themat His will; but they were also to be seized by the might of the Spirit ofGod, which worked in the prophets, and thus brought to theconsciousness, that Saul's raging against David was fighting againstJehovah and His Spirit, and so to be led to give up the evil thoughts oftheir heart. Saul was seized by this mighty influence of the Spirit of Godin a more powerful manner than his servants were, both because he hadmost obstinately resisted the leadings of divine grace, and also in orderthat, if it were possible, his hard heart might be broken and subdued by thepower of grace. If, however, he should nevertheless continue obstinately inhis rebellion against God, he would then fall under the judgment ofhardening, which would be speedily followed by his destruction. This newoccurrence in Saul's life occasioned a renewal of the proverb: " Is Saul alsoamong the prophets? "The words " wherefore they say "do not imply thatthe proverb was first used at this time, but only that it received a newexemplification and basis in the new event in Saul's experience. The originof it has been already mentioned in 1Sa 10:12, and the meaning of it wasthere explained.

This account is also worthy of note, as having an important bearing uponthe so-called Schools of the Prophets in the time of Samuel, to which,however, we have only casual allusions. From the passage before us welearn that there was a company of prophets at Ramah, under thesuperintendence of Samuel, whose members lived in a common building( נוית ), and that Samuel had his own house at Ramah (1Sa 7:17), thoughhe sometimes lived in the Naioth (cf. 1Sa 19:18.). The origin and history ofthese schools are involved in obscurity. If we bear in mind, that, accordingto 1Sa 3:1, before the call of Samuel as prophet, the prophetic word wasvery rare in Israel, and prophecy was not widely spread, there can be nodoubt that these unions of prophets arose in the time of Samuel, and werecalled into existence by him. The only uncertainty is whether there wereother such unions in different parts of the land beside the one at Ramah. In1Sa 10:5, 1Sa 10:10, we find a band of prophesying prophets at Gibeah, comingdown from the sacrificial height there, and going to meet Saul; but it is notstated there that this company had its seat at Gibeah, although it may beinferred as probable, from the name " Gibeah of God "(see the commentaryon 1Sa 10:5-6). No further mention is made of these in the time of Samuel; nor do we meetwith 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 inconsiderable 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 hundredsons of the prophets sat before Elisha at Gilgal, and took their mealstogether. The number at Jericho may have been quite as great; for fiftymen 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 probablethat the sons of the prophets also lived in a common house. And thisconjecture is raised into a certainty by 2Ki 6:1. In this passage, forexample, they are represented as saying to Elisha: "The place where we sitbefore thee is too strait for us; let us go to the Jordan, and let each onefetch thence a beam, and build ourselves a place to dwell in there."It is true that we might, if necessary, supply לפניך from 2Ki 6:1,after שׁם לשׁבת , "to sit before thee,"and sounderstand the words as merely referring to the erection of a morecommodious place of meeting. But if they built it by the Jordan, we canhardly imagine that it was merely to serve as a place of meeting, to whichthey would have to make pilgrimages from a distance, but can only assumethat they intended to live there, and assemble together under thesuperintendence of a prophet. In all probability, however, only such aswere unmarried lived in a common building. Many of them were married,and therefore most likely lived in houses of their own (2Ki 4:1.). Wemay also certainly assume the same with reference to the unions ofprophets in the time of Samuel, even if it is impossible to prove that theseunions continued uninterruptedly from the time of Samuel down to thetimes of Elijah and Elisha. Oehler argues in support of this, "that thehistorical connection, which can be traced in the influence of prophecyfrom the time of Samuel forwards, may be most easily explained from theuninterrupted continuance of these supports; and also that the largenumber of prophets, who must have been already there according to 1Ki 18:13 when Elijah first appeared, points to the existence of suchunions as these."But the historical connection in the influence ofprophecy, or, in other words, the uninterrupted succession of prophets,was also to be found in the kingdom of Judah both before and after thetimes of Elijah and Elisha, and down to the Babylonian captivity, withoutour discovering the slightest trace of any schools of the prophets in thatkingdom.

All that can be inferred from 1 Kings 18 is, that the large number ofprophets 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 ofElijah to king Ahab (1 Kings 17) took place about three years before the eventsdescribed in 1 Kings 18, and even this first appearance of the prophet inthe presence of the king is not to be regarded as the commencement of hisprophetic labours. How long Elijah had laboured before he announced toAhab the judgment of three years' drought, cannot indeed be decided; but ifwe consider that he received instructions to call Elisha to be his assistantand successor not very long after this period of judgment had expired (1Ki 19:16.), we may certainly assume that he had laboured in Israel formany years, and may therefore have founded unions of the prophets. Inaddition, however, to the absence of any allusion to the continuance ofthese schools of the prophets, there is another thing which seems topreclude the idea that they were perpetuated from the time of Samuel tothat of Elijah, viz., the fact that the schools which existed under Elijah andElisha were only to be found in the kingdom of the ten tribes, and never inthat of Judah, where we should certainly expect to find them if they hadbeen handed down from Samuel's time. Moreover, Oehler also acknowledges that "the design of the schools of theprophets, and apparently their constitution, were not the same underSamuel as in the time of Elijah."This is confirmed by the fact, that themembers of the prophets' unions which arose under Samuel are nevercalled "sons of the prophets,"as those who were under thesuperintendence of Elijah and Elisha invariably are (see the passagesquoted above). Does not this peculiar epithet seem to indicate, that the"sons of the prophets"stood in a much more intimate relation to Elijahand Elisha, as their spiritual fathers, than the הנּביאים חבל or הנּביאים להקת did to Samuel as theirpresident? (1Sa 19:20.) הנּביאים בּני does not mean filii prophetae , i.e., sons who are prophets, as some maintain, though withoutbeing able to show that בּני is ever used in this sense, but filiiprophetarum , disciples or scholars of the prophets, from which it is veryevident that these sons of the prophets stood in a relation of dependenceto the prophets (Elijah and Elisha), i.e., of subordination to them, andfollowed their instructions and admonitions. They received commissionsfrom them, and carried them out (vid., 2Ki 9:1). On the other hand, theexpressions חבל and להקה simply point tocombinations for common working under the presidency of Samuel,although the words עליהם נצּב certainly show thatthe direction of these unions, and probably the first impulse to form them,proceeded from Samuel, so that we might also call these societies schoolsof the prophets.

The opinions entertained with regard to the nature of these unions, andtheir importance in relation to the development of the kingdom of God inIsrael, differ very widely from one another. Whilst some of the fathers( Jerome for example) looked upon them as an Old Testament order ofmonks; others, such as Tennemann, Meiners, and Winer, compare them tothe Pythagorean societies. Kranichfeld supposes that they were freeassociations, and chose a distinguished prophet like Samuel as theirpresident, in order that they might be able to cement their union the morefirmly through his influence, and carry out their vocation with the greatersuccess.

(Note: Compare Jerome ( Epist . iv. ad Rustic. Monach. c. 7): "Thesons of the prophets, whom we call the monks of the Old Testament,built themselves cells near the streams of the Jordan, and, forsakingthe crowded cities, lived on meal and wild herbs."Compare with thishis Epist . xiii. ad Paulin , c. 5.)

The truth lies between these two extremes. The latter view, whichprecludes almost every relation of dependence and community, is notreconcilable with the name "sons of the prophets,"or with 1Sa 19:20,where Samuel is said to have stood at the head of the prophesyingprophets as עליהם נצּב , and has no supportwhatever in the Scriptures, but is simply founded upon the views ofmodern times and our ideas of liberty and equality. The prophets' unionshad indeed so far a certain resemblance to the monastic orders of the earlychurch, that the members lived together in the same buildings, andperformed certain sacred duties in common; but if we look into the aim andpurpose of monasticism, they were the very opposite of those of theprophetic life. The prophets did not wish to withdraw from the tumult ofthe world into solitude, for the purpose of carrying on a contemplative lifeof holiness in this retirement from the earthly life and its affairs; but theirunions were associations formed for the purpose of mental and spiritualtraining, that they might exert a more powerful influence upon theircontemporaries. They were called into existence by chosen instruments of the Lord, suchas Samuel, Elijah, and Elisha, whom the Lord had called to be Hisprophets, and endowed with a peculiar measure of His Spirit for thisparticular calling, that they might check the decline of religious life in thenation, 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 notlose sight of it, will only separate and cut themselves off from the externalworld, so far as the world itself opposes them, and pursues them withhostility and persecution. The name "schools of the prophets"is the onewhich expresses most fully the character of these associations; only wemust not think of them as merely educational institutions, in which thepupils of the prophets received instruction in prophesying or intheological studies.

(Note: Thus the Rabbins regarded them as מדרשׁ בּתּי ; and the earlier theologians as colleges, in which, as Vitringaexpresses it, "philosophers, or if you please theologians, andcandidates or students of theology, assembled for the purpose ofdevoting themselves assiduously to the study of divinity under theguidance of some one who was well skilled as a teacher;"whilst othersregarded them as schools for the training of teachers for the people,and leaders in the worship of God. The English Deists - Morgan forexample - regarded them as seats of scientific learning, in which thestudy of history, rhetoric, poetry, natural science, and moralphilosophy was carried on.)

We are not in possession indeed of any minute information concerningtheir constitution. Prophesying could neither be taught nor communicatedby instruction, but was a gift of God which He communicated according toHis free will to whomsoever He would. But the communication of thisdivine gift was by no means an arbitrary thing, but presupposed such amental and spiritual disposition on the part of the recipient as fitted himto receive it; whilst the exercise of the gift required a thoroughacquaintance with the law and the earlier revelations of God, which theschools of the prophets were well adapted to promote. It is thereforejustly and generally assumed, that the study of the law and of the historyof the divine guidance of Israel formed a leading feature in the occupationsof the pupils of the prophets, which also included the cultivation of sacredpoetry and music, and united exercises for the promotion of the propheticinspiration. That the study of the earlier revelations of God was carried on, may bevery safely inferred from the fact that from the time of Samuel downwardsthe writing of sacred history formed an essential part of the prophet'slabours, as has been already observed at pp. 8, 9 (translation). Thecultivation of sacred music and poetry may be inferred partly from thefact that, according to 1Sa 10:5, musicians walked in front of theprophesying prophets, playing as they went along, and partly also fromthe 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, butwas also raised by him into an integral part of public worship. At the sametime, music was by no means cultivated merely that the sons of theprophets might employ it in connection with their discourses, but also asmeans of awakening holy susceptibilities and emotions in the soul, and oflifting up the spirit of God, and so preparing it for the reception of divinerevelations (see at 2Ki 3:15). And lastly, we must include among thespiritual 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 toseek for partly in the creative spirit of the prophets Samuel and Elijah, andpartly in the circumstances of the times in which they lived. The time ofSamuel forms a turning-point in the development of the Old Testamentkingdom of God. Shortly after the call of Samuel the judgment fell uponthe sanctuary, which had been profaned by the shameful conduct of thepriests: the tabernacle lost the ark of the covenant, and ceased inconsequence 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 newhouse for that religious life which he had kindled, by collecting togetherinto closer communities, those who had been awakened by his word, notonly for the promotion of their own faith under his direction, but also forjoining with him in the spread of the fear of God and obedience to the lawof the Lord among their contemporaries. But just as, in the time of Samuel, it was the fall of the legal sanctuary andpriesthood which created the necessity for the founding of schools of theprophets; so in the times of Elijah and Elisha, and in the kingdom of theten tribes, it was the utter absence of any sanctuary of Jehovah which ledthese prophets to found societies of prophets, and so furnish theworshippers of Jehovah, who would not bend their knees to Baal, withplaces and means of edification, as a substitute for what the righteous inthe kingdom of Judah possessed in the temple and the Leviticalpriesthood. But the reasons for the establishment of prophets' schoolswere not to be found merely in the circumstances of the times. There wasa higher reason still, which must not be overlooked in our examination ofthese unions, and their importance in relation to the theocracy. We maylearn from the fact that the disciples of the prophets who were associatedtogether under Samuel are found prophesying (1Sa 10:10; 1Sa 19:20), thatthey were also seized by the Spirit of God, and that the Divine Spiritwhich moved them exerted a powerful influence upon all who came intocontact with them. Consequently the founding of associations of prophets is to be regarded asan operation of divine grace, which is generally manifested with all thegreater might where sin most mightily abounds. As the Lord raised upprophets for His people at the times when apostasy had become great andstrong, that they might resist idolatry with almighty power; so did He alsocreate for himself organs of His Spirit in the schools of the prophets, whounited with their spiritual fathers in fighting for His honour. It was by nomeans an accidental circumstance, therefore, that these unions are only metwith in the times of Samuel and of the prophets Elijah and Elisha. Thesetimes resembled one another in the fact, that in both of them idolatry hadgained the upper hand; though, at the same time, there were some respectsin which they differed essentially from one another. In the time of Samuelthe people did not manifest the same hostility to the prophets as in thetime of Elijah. Samuel stood at the head of the nation as judge even duringthe reign of Saul; and after the rejection of the latter, he still stood so highin authority and esteem, that Saul never ventured to attack the prophetseven in his madness. Elijah and Elisha, on the other hand, stood opposed to a royal house whichwas bent upon making the worship of Baal the leading religion of thekingdom; and they had to contend against priest of calves and prophets ofBaal, who could only be compelled by hard strokes to acknowledge theLord of Sabaoth and His prophets. In the case of the former, what had tobe done was to bring the nation to a recognition of its apostasy, to fosterthe new life which was just awakening, and to remove whatever hindrancesmight be placed in its way by the monarchy. In the time of the latter, onthe contrary, what was needed was "a compact phalanx to stand againstthe corruption which had penetrated so deeply into the nation."Thesedifferences in the times would certainly not be without their influenceupon the constitution and operations of the schools of the prophets.

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 18:1--19:18

3. The results of God's selection of David 18:1-19:17

Earlier the writer narrated Saul's anointing, military success, and the popular reaction to him (chs. 10-11). Now he followed the same pattern by recording David's anointing, military success, and the popular reaction to him (16:1-19:17). The popular reaction to Saul was fairly simple: most of the people supported him, though a few opposed him (11:12-15). The popular reaction to David was much more complex and significant (18:1-19:17).

Constable: 1Sa 19:1-7

Jonathan's attempt to protect David 19:1-7

Saul now abandoned pretense (18:22) and ordered Jonathan and his servants to put David to death (cf. v. 11). He "went public" with his attacks against David feeling driven, like Pharaoh, 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. 19:1, 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 (v. 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 (v. 5). Jonathan's words echo Saul's own statement when he had freed Jabesh-gilead earlier in his reign (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 (v. 6), which vow he broke shortly (v. 10). Later Jonathan was not as successful (20:28-29). Nevertheless this time his appeal resulted in David's restoration to the court and his continuing ministry to the king (v. 7).

Constable: 1Sa 19:8-10

David's continuing success and Saul's renewed jealousy 19:8-10

This 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. 18:10-16

B Saul indirectly tried using the Philistines. 18:17-20

B' Saul indirectly tried using Jonathan and Saul's servants. 19:1-7

A' Saul directly tried to kill David. 19:8-10

This 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. 16:14; 18:10). This influence overcame Saul's good intentions and resulted in his breaking his vow to God (v. 6). Now David had to flee and escape. This phrase occurs three times in this chapter (vv. 12, 18), and it contrasts with David being in Saul's presence (v. 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 an outlaw, 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.

Constable: 1Sa 19:11-17

Michal's attempt to protect David 19:11-17

God's preservation of His anointed servant David stands out in this section as it does in the first one in this chapter (vv. 1-7). In both cases it was one of Saul's own children that came to David's rescue. Jonathan protected David at the beginning of this section (18:1-5), and Michal did so at its end (19:11-17). These acts of devotion bracket the chiasm noted above.

Saul resumed his purpose of putting David to death this time by using his servants (cf. v. 1). As Jonathan had done (v. 2), Michal told David what Saul was planning (v. 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 lay sick. The household idol (Heb. teraphim) was 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.

"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."²¹⁴

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. Gen. 31:19 where barren Rachel kept teraphim).²¹⁵

Saul expected more loyalty from his daughter than he received. Jonathan had described David as Saul's servant (v. 4), but Saul now called him his enemy (v. 17). Michal seems to have considered her lie justifiable (cf. v. 11). Jonathan had not lied to Saul (vv. 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.

Saul's daughter, as well as his son, 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.

Constable: 1Sa 19:18-24

1. God's deliverance in Ramah 19:18-24

How 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.²¹⁶ God here rescued David, not by any human intermediary but directly by the overpowering influence of His Spirit. Prophesying involved speaking words from the Lord. 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.²¹⁷ Saul's disrobing (v. 24) probably symbolized the loss of his regal dignity and status as well as his personal dignity.²¹⁸ Such a person was not fit to be king.

This reference to Saul's prophesying (vv. 23-24), which happened near the place where he prophesied shortly after his anointing (10:12), became "an ironic comment on Saul's life story."²¹⁹ Saul had begun his reign with great potential plus God's enabling Spirit. Yet now he was almost a raving madman. 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?"

". . . To question the genuineness of Saul's prophetic behavior was to question his legitimacy as king of Israel . . ."²²⁰

This derogatory saying brackets the story of Saul's contacts with Samuel and with the Holy Spirit (cf. 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 encloses 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 is, he refused to put the honor, glory, and will of God before his personal ambitions and pride.

"Whereas one of the signs confirming Saul's election as king had been his participation in an ecstatic display by a band of prophets (10:5-13), his subjection to the same mysterious power in this section serves only to confirm his rejection by Yahweh."²²¹

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 Cor. 9:27).²²²

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 Christian's are anointed by God with His Spirit (1 John 2:20), this record of how God preserves His anointed should be an encouragement to us.

Guzik: 1Sa 19:1-24 - David Flees from Saul

1 Samuel 19 - David Flees from Saul

Psalm relevant to this chapter: Psalm 59.

A. Jonathan defends David before his father Saul.

1. (1a) Saul plots the murder of David, attempting to enlist the help of Jonathan and his servants.

Now Saul spoke to Jonathan his son and to all his servants, that they should kill David.

a. After David killed Goliath, and was honored among the people for this, everything changed in his relationship with Saul. 1 Samuel 18:9 says, So Saul eyed David from that day forward. And since that time, Saul has repeatedly attacked David, with one persistent goal: to eliminate him.

i. Twice, Saul tried to kill David by pinning him to the wall with a spear as David played music for Saul (1 Samuel 18:11).

ii. Saul offered his oldest daughter Merab to David as a trap, hoping the dowry he would arrange would result in David's death (1 Samuel 18:17).

iii. Saul tried to lead David into the sin of rebellion or treason by suddenly giving Merab to another man when she was promised to David (1 Samuel 18:19).

iv. Saul tried to put David in a place where the Philistines would kill him, in demanding a dowry of 100 Philistine foreskins for marriage to his other daughter, Michal (1 Samuel 18:21-25).

v. None of this worked, but none of it changed Saul's heart. 1 Samuel 18:29 says, Saul was still more afraid of David. So Saul became David's enemy continually.

b. Now, Saul persists in his efforts to eliminate David. Saul spoke to Jonathan his son and to all his servants, that they should kill David. David was a marked man, and Saul's staff was instructed to kill him.

c. What a difficult place for Jonathan his son! Jonathan loved David, and God had made a wonderful bond of friendship between them, sealed by a covenant (1 Samuel 18:1-4). Jonathan knew that David was destined to be the next king of Israel, even though Jonathan himself was officially the crown prince. At the same time, his father and king tells him to kill David!

i. We can see Saul quoting Scripture to Jonathan: "Jonathan, the Bible says Honor your father and mother in Exodus 20:12. I'm your father and your king. You must submit to me as father and king. Go kill David. You are in the perfect place to do it, because he trusts you. God has put you in that place so you can obey me now!" Was Jonathan supposed to submit?

d. What a difficult place for the servants of Saul! They all loved David (he was accepted in the sight of all the people and also in the sight of Saul's servants, 1 Samuel 18:5). Yet they are commanded by their king to kill David.

i. What of Saul's servants? Trapp says they were, "Great admirers of David, 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."

e. What a difficult place for David! Who can he trust? Even if he said, "I can trust Jonathan; I know he would never betray me." Surely, he knows there is at least one sycophant on Saul's staff who would do whatever Saul said, without regard to right or wrong.

2. (1b-3) In loyalty to David, Jonathan warns David.

But Jonathan, Saul's son, delighted greatly in David. So Jonathan told David, saying, "My father Saul seeks to kill you. Therefore please be on your guard until morning, and stay in a secret place and hide. "And I will go out and stand beside my father in the field where you are, and I will speak with my father about you. Then what I observe, I will tell you."

a. But Jonathan, Saul's son, delighted much in David: We can know that Saul, and at least some on Saul's staff, had criticized David a lot. They looked for any chink in David's armor they could find. They looked for anything they could to bring against him, and if they could find nothing, they would twist or exaggerate something to make it seem something. You know Jonathan got an earful of this, but it didn't change his opinion of David. He still delighted much in David.

b. So Jonathan told David: This would have made Saul furious, but Jonathan knew he was doing right.

i. How could Jonathan justify disobeying his father? Because Saul, his father and king, commanded him to do something that was clearly disobedient to God. This was an easy one, because Jonathan knew the Bible said, You shall not murder (Exodus 20:13). Jonathan didn't have to spiritualize the meaning of murder, or consider this just a matter of disagreement. The Bible was clear, and Saul was on record as saying that they should kill David (1 Samuel 19:1).

ii. We are under authority, and commanded to submit to God's order of authority in many different arenas. There is a Biblical, commanded submission from children to their parents, from citizens to their government, from employees to their employers, from Christians to their church leadership, and from wives to their husbands. Yet, even in all of those relationships, we are never excused from sin because we obeyed an authority that told us to sin. In this instance, it would have been wrong for Jonathan to obey his father and kill David.

iii. This was a case where Jonathan could say what the apostles said when they were told to stop preaching the gospel: We ought to obey God rather than men (Acts 5:29). But Jonathan also had the heart of the apostles in Acts 5; they were beaten severely, and were willing to take their lumps for what was right before God, rejoicing that they were counted worthy to suffer for His name (Acts 5:40-41). Jonathan was willing to take his lumps for his obedience to God, and not whine about it.

c. My father Saul seeks to kill you. Therefore please be on your guard until morning, and stay in a secret place and hide: Jonathan did more than refuse to help Saul. He helped David. Jonathan could have said, "Look, I want no part of this. I'm not going to help my father do something I know is wrong. But I won't try to stop it either. I'll just be neutral and let God work it out." But Jonathan didn't take that attitude.

i. Certainly, that is right attitude to take sometimes. The Bible does say that we should aspire to lead a quiet life, to mind your own business (1 Thessalonians 4:11). It is easy to get mixed up in things that are none of our business. But it is also wrong to stay "neutral" when God doesn't want you to. It took courage for Jonathan to take David's side in this matter, but he did. We often let others down because we lack the kind of courage Jonathan had.

ii. What made Jonathan put himself on David's side? He delighted much in David. He trusted David, and was behind him all the way. He knew God was with David, so he wanted to be supporting David also.

iii. Do you wish someone would stick up for you like this, would love you, and be delighted much in you? Jesus Christ is delighted much in you. Not because of who you are or what you have done, but because He is full of grace and love and you have received it.

3. (4-5) In loyalty to David, Jonathan speaks to Saul.

Thus Jonathan spoke well of David to Saul his father, and said to him, "Let not the king sin against his servant, against David, because he has not sinned against you, and because his works have been very good toward you. For he took his life in his hands and killed the Philistine, and the LORD brought about a great deliverance for all Israel. You saw it and rejoiced. Why then will you sin against innocent blood, to kill David without a cause?"

a. Now Jonathan spoke well of David to Saul his father: Jonathan did more than secretly help David with information. He spoke well of David to Saul his father. Jonathan let Saul know, "Father you have a certain opinion of David. But I don't share that opinion. I love and support David. You should also." That took a lot of courage, but it was the right thing for Jonathan to do.

i. It was wonderful for Jonathan to support David secretly, when it was just him and David. That itself was a gift. It was another thing for Jonathan to support David before others, and before those who were against David. But that is what supporting someone is really all about. You can't measure a person's support by what they say about you to your face. You measure their support by how they back you when you aren't around.

ii. "Jonathan spake good of David, which he could not do without hazard to himself. Herein therefore he performed the duty of a true friend, and of a valiant man." (Poole <biblio.htm>)

b. Let not the king sin against his servant: Jonathan was bold enough to tell his father that his anger and jealousy against David was sin, and to say, "he has not sinned against you." Saul felt that David had sinned against him in some manner and he felt righteous in his cause. But Jonathan delivers a needed word of correction.

c. For he took his life in his hands and killed the Philistine, and the LORD brought about a great salvation for all Israel: Why did Jonathan remind Saul of these events? It wasn't because Saul had forgotten them. It was because Saul "spun" these events with a meaning that justified his jealous desire to murder David.

i. Saul knew that David killed the Philistine. But Saul could not believe that David did it for a righteous reason. In his mind, he thought "David did it just to become famous and to take my throne. He's a grasping traitor. I'm justified in killing him, because I have to kill him before he kills me!"

ii. Jonathan is trying to bring Saul back to reality. He reminds his father: "You saw it and rejoiced." "When David first killed Goliath, you rejoiced just like everyone. Now Satan has filled your mind with envy and jealousy. Go back to how it first was in your mind."

d. Why then will you sin against innocent blood, to kill David without a cause? Again, in Saul's mind, there was a cause. In Saul's mind, David was not innocent. But the truth was that he was innocent, and there was no cause to kill him. Jonathan is calling Saul back to this reality.

4. (6-7) The reconciliation between Saul and David.

So Saul heeded the voice of Jonathan, and Saul swore, "As the LORD lives, he shall not be killed." Then Jonathan called David, and Jonathan told him all these things. So Jonathan brought David to Saul, and he was in his presence as in times past.

a. So Saul heeded the voice of Jonathan: This took real humility for Saul. It would have been easy to say, "I'm the king and I'm right. I don't care what you say." But in this case, Saul heeded the voice of Jonathan.

b. Saul swore, "As the LORD lives, he shall not be killed." This shows that the LORD had genuinely touched Saul's heart. God used Jonathan, but it wasn't the work of Jonathan. It was the work of the LORD, and Saul recognized by declaring this oath.

i. Knowing the end of the story, this seems like a pretty hollow promise. But Saul was more accurate than he perhaps knew. It was totally true that as the LORD lives, he shall not be killed. But that was no credit to Saul, who kept trying to kill David!

ii. "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." (Trapp <Trapp.htm>)

c. So Jonathan brought David to Saul and he was in his presence as in times past: It seems to have all worked! The command to kill David is revoked. Saul and David are together again as in the "good old days."

5. (8-10) David escapes another attempt on His life.

And there was war again; and David went out and fought with the Philistines, and struck them with a mighty blow, and they fled from him. Now the distressing spirit from the LORD came upon Saul as he sat in his house with his spear in his hand. And David was playing music with his hand. Then Saul sought to pin David to the wall with the spear, but he slipped away from Saul's presence; and he drove the spear into the wall. So David fled and escaped that night.

a. And there was war again: In context, this speaks of more war between Israel and the Philistines. But it was also true spiritually. At the end of 1 Samuel 19:7, there was a truce in the spiritual war involving David and Saul. But whenever we are at a time of cease-fire in the spiritual war, we know the battle will begin again before long. It can always be said of our lives, and there was war again.

b. David went out and fought with the Philistines, and struck them with a mighty blow, and they fled from him: Spiritually, these are warning clouds of a coming storm. It was David's success that aroused Saul's jealousy before. When David was successful again, surely Saul would be tempted to jealousy again. What would Saul do with that temptation?

c. Now the distressing spirit from the LORD came upon Saul: Evil spirits were more than ready to attack Saul where he was most vulnerable. The attack was on the way; what would Saul do with this spiritual attack?

d. Saul . . . sat in his house with his spear in his hand: Saul is in a bad place. He is tempted and spiritually attacked, and now he has put himself in a potentially sinful situation. David was playing music with his hand, but Saul knew spears much better than music that praised God.

e. Then Saul sought to pin David to the wall with the spear: Here we go again! What happened to Saul's change of heart? What happened to his oath that David would not be killed? All of that was thrown away as easily as the spear was thrown. But it didn't "just happen." Saul was unprepared to handle temptation, unprepared to handle spiritual attack, and had the opportunity to sin close at hand. Most people will trip up under those circumstances!

f. But he slipped away from Saul's presence; and he drove the spear into the wall. David was gone, but the spear remained. The thing Saul didn't need - the spear - was left. The one Saul really did need - David - was gone. Saul was a loser on both counts.

i. Remember 1 Samuel 19:8: And there was war again. Saul lost the war, and lost it completely. But David won the war when he slipped away from Saul's presence. Saul has just made another determined effort to kill him, and David could have returned the spear with fury. But David said what he said before: "LORD, you put that man on the throne. If he is going to be removed, You are going to have to do it, because I won't."

h. So David fled and escaped that night: David never returned to the palace until he was king of Israel - some 20 years later! From now until the day Saul dies and David is crowned, David lives his life as a fugitive.

i. David was probably scared, angry, and hurt when he left the palace. "LORD, I thought you would protect me. How could I have been so stupid? Where was Jonathan when I needed him? I should have killed Saul. I can't believe I passed up the chance." But if David thought any of those things, he did not cling to them.

ii. How could God allow this? It seems so unfair. It was unfair, from a human level. But God needed to make David into a man of God, so He allowed it. Saul meant it for evil, but the LORD meant it for good. God is big enough to work all things together for good in your life also.

B. David flees from Saul.

1. (11-12) David escapes with the help from his wife Michal.

Saul also sent messengers to David's house to watch him and to kill 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." So Michal let David down through a window. And he went and fled and escaped.

a. Previously, Saul swore, "As the LORD lives, he shall not be killed." (1 Samuel 19:6). Now, for the second time, Saul goes back on that oath. He now sends "hit men" to David's house to watch him and to kill him.

b. But Michal, David's wife saves the day. Michal was Saul's daughter, so this was a conflict of loyalties for Michal. Should she act in her father's interests or in her husband's interests? Here, she makes the right choice and supports her husband David.

i. Michal is acting according to the principle of Genesis 2:24: Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. Though the Genesis passage speaks specifically of the husband, it expresses a principle that applies to both partners in a marriage: that the former family loyalties and obligations take a back seat to the loyalty and obligation to the new family.

c. Michal helped by warning David. She perhaps saw the "hit men" coming before he did, and she also knew the character of her father better than David did. Michal was probably less surprised than David was to find "hit men" from Saul against him.

i. David did well to receive this warning from his wife. Sometimes men are so hard headed and so hard hearted that they never hear how God might warn them through their wives. If David would have ignored this warning because he didn't like the source, he might have ended up dead.

ii. At the same time, Michal spoke to David wisely: If you do not save your life tonight, tomorrow you will be killed. She might have said, "David here's the problem let me tell you what to do." She might have said, "David I am here to save your life. Let me tell you what to do." Instead, she simply told David, "This is what I see. Now it is up to you. I'm not going to try to save your life, but the way I see it, if you do not save your life tonight, tomorrow you will be killed."

d. Michal helped by letting David down through a window. As David decided on a course of action, she was there to support and help him put it into practice. Michal's help was successful, because David fled and escaped.

e. During this night, when men watched his house and David escaped, he composed a song unto the LORD, found in Psalm 59. The introduction of that Psalm says, when Saul sent men, and they watched the house in order to kill him.

i. In Psalm 59, David takes his case before God: Deliver me from my enemies, O my God; defend me from those rise up against me. (Psalm 59:1)

ii. In Psalm 59, David describes his attackers: They lie in wait for my life . . . they growl like a dog . . . they belch out with their mouth; swords are their lips. (Psalm 59:3, 6-7)

iii. In Psalm 59, David declares his innocence: Not for my transgression nor for my sin, O LORD. They run and prepare themselves through no fault of mine. (Psalm 59:3-4)

iv. In Psalm 59, David expresses his trust in God: You, O LORD, shall laugh at them . . . my merciful God shall come to meet me. (Psalm 59:8, 10)

v. In Psalm 59, David ends with triumphant confidence in God: But I will sing of Your power; yes, I will sing aloud of Your mercy in the morning; for You have been my defense and refuge in the day of my trouble. To You, O my Strength, I will sing praises; for God is my defense, My God of mercy. (Psalm 59:16-17)

vi. It shows a man or a woman after God's own heart to sing unto the LORD at a time like this time in David's life!

2. (13-17) Michal deceives the men who came to kill David.

And Michal took an image and laid it in the bed, put a cover of goats' hair for his head, and covered it with clothes. So when Saul sent messengers to take David, she said, "He is sick." Then Saul sent the messengers back to see David, saying, "Bring him up to me in the bed, that I may kill him." And when the messengers had come in, there was the image in the bed, with a cover of goats' hair for his head. Then Saul said to Michal, "Why have you deceived me like this, and sent my enemy away, so that he has escaped?" And Michal answered Saul, "He said to me, 'Let me go! Why should I kill you?'"

a. Michal took an image: The image was a teraphim, a figurine used as a household idol, or as a fertility and good luck charm. In ancient Israel, teraphim were intended as helps in worshipping the true God. They didn't think of the teraphim as other gods, but as representing the LORD God of Israel.

i. Rachel, the wife of Jacob, also had teraphim (called household idols in Genesis 31:19). The would-be priest Micah used household idols in his corrupt worship of God (Judges 17:5). In 1 Samuel 15:23, when Samuel said to Saul, "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry," the word idolatry is the word teraphim. In the godly reforms of Josiah, he prohibited the use of household idols (1 Kings 23:24).

ii. Clearly, God's people had no business having or using an image like this. We can't imagine that this image, this household idol, belonged to David; so it shows that Michal's didn't have the kind of relationship with God she should have. And, this weak relationship with God will show up in Michal as the story of David's life unfolds (2 Samuel 6:16-23). "When we read of these images we are not surprised by the defects of character which we see in Michal." (Balikie <biblio.htm>)

iii. Saul probably knew something of this character of his daughter Michal, and that is one reason why he gave her to David as wife: I will give her to him, that she may be a snare to him (1 Samuel 18:21).

b. Saul doesn't seem to be taken in by his daughter's deception. She said David was sick, but Saul said "Bring him up to me in the bed, that I may kill him." This also shows something of the depth of hatred Saul had for David, because he wanted to deliver the death-blow himself (bring him up to me . . . that I may kill him).

c. He said to me, "Let me go! Why should I kill you?" Michal was faithful to David with her actions, but not with her words. She told Saul that David had threatened to kill her, and that is why she let him escape.

i. Michal said this to protect herself. Perhaps she felt that she had to paint herself as the victim so that her father wouldn't kill her also. If this is the case, it is hard to be judgmental towards Michal; she has just seen her husband escape as a fugitive, she doesn't know if he will live or die or when she will see him again, and she may fear for her own life. At the same time, it is hard to honor Michal as she protects herself by lying about her husband, and painting him as a man who would cold-bloodedly murder his wife.

ii. It may be that Michal, from beginning to end, acted in her self-interest. She helped David because she wanted to do something against her father. When Saul asked "Why have you deceived me like this?" she might have honestly replied, "Because I was looking for an occasion to stick it to you, Dad!" Knowing Saul's weak character and relationship with the LORD, it wouldn't surprise us to have such a messed-up family. But when it came down to it, she picked defending herself instead of supporting her husband.

d. My enemy: These are the saddest words in this passage. Saul, when describing David, calls him my enemy. David was really Saul's friend, and David had done more to help Saul than just about anyone else. David was only the enemy of Saul because Saul wanted to see him that way.

C. David, pursued by Saul, flees to Naioth.

1. (18) David visits Samuel at Ramah.

So David fled and escaped, and went to Samuel at Ramah, and told him all that Saul had done to him. And he and Samuel went and stayed in Naioth.

a. Went to Samuel at Ramah and told him all that Saul had done to him: David did the right thing when in a difficult and confusing situation. He spent some time with a godly man. We can imagine David pouring out his heart to the prophet: "Samuel, you anointed me king, and look at what is happening! I guess it isn't time yet, but why is it so hard? Does God want me dead? Why is the LORD allowing this?"

b. Stayed in Naioth: The word Naioth comes from the Hebrew word for residence. This may be speaking of Samuel's home (which may have had "Naioth" title itself), or it may have been some landmark or specific place in Ramah. Whenever Naioth is mentioned, it is associated with Ramah.

2. (19-21) Saul sends messengers to capture David, but they are touched by the Holy Spirit and prophesy in the presence of Samuel and other prophets.

Now it was told Saul, saying, "Take note, David is at Naioth in Ramah!" Then Saul sent messengers to take David. And when they saw the group of prophets prophesying, and Samuel standing as leader over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when Saul was told, he sent other messengers, and they prophesied likewise. Then Saul sent messengers again the third time, and they prophesied also.

a. Saul sent messengers to take David: Saul is wicked, but persistent. We can never admire the devil's work, but we can admire the devil's work ethic.

b. When they saw the group of prophets prophesying, and Samuel standing as leader over them: When the messengers of Saul came to capture David, they came in the middle of a worship meeting. Samuel and his "students" (the group of prophets) were waiting on the LORD, worshipping Him, speaking to the LORD and hearing from Him.

i. When it says that they were all prophesying, it isn't that they were all predicting the future. The Hebrew word simply has the idea of speaking under the inspiration of the Holy Spirit. They were probably all giving spontaneous and inspired praise to God.

c. The Spirit of God came upon the messengers of Saul, and they also prophesied: They were caught up in the atmosphere of worship and devotion to God, and the Spirit of God came upon them.

i. Why did the Holy Spirit do this? These were not men who were seeking diligently after God, longing to be filled with the Spirit. Then why did the Holy Spirit come upon them? First, because God was protecting David, and this was His way of "disarming" those who came to capture David. We can just imagine the messengers coming, and seeing David with Samuel the prophet and all the other students of Samuel. They are having a worship meeting, and God's Spirit is wonderfully poured out. The messengers thought, "This will be easy! Look at how defenseless David is! Look at how distracted he is! And none of these prophets can stop us!" But the Spirit of the LORD had other plans, and protected David. The Holy Spirit knows how to protect us! The safest place for us to be in the whole world is walking in the Spirit.

ii. Second, this was the Holy Spirit's warning to these men and to Saul. It is as if the Spirit said "I don't want David captured. I am sending these men home empty handed. Instead of seeking to kill David, you should seek to be filled with the Spirit of God."

d. He sent other messengers: When the first messengers returned home empty handed and reported to Saul what happened, Saul didn't get the message. So, he sent other messengers, but the same thing happened: they prophesied likewise. Saul still didn't get the message, so he sent messengers again the third time, and they prophesied also.

i. How long until Saul listens to the Holy Spirit? Three sets of messengers come back, and God says the same thing each time through them.

3. (22-24) Saul pursues David himself, but he also prophesies in the presence of Samuel and the prophets.

Then he also went to Ramah, and came to the great well that is at Sechu. So he asked, and said, "Where are Samuel and David?" And someone said, "Indeed they are at Naioth in Ramah." So he went there to Naioth in Ramah. Then the Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Ramah. And he also stripped off his clothes and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Therefore they say, "Is Saul also among the prophets?"

a. Then he also went to Ramah: Three times, the Holy Spirit said to Saul, "Leave David alone. My Spirit is stronger than you are. You will never win this battle against Me and against David." But Saul didn't listen. Instead, to an even greater degree, Saul took matters into his own hands: he also went to Ramah.

b. Then the Spirit of God was upon him also: Why did the Holy Spirit come upon Saul? For the same reasons He came upon the messengers Saul sent to capture David. First, to prevent David's capture. Second, to tell Saul, "Hands off My servant David. I am in charge here."

i. There may have been an additional message to Saul in this: "Saul, you are prophesying now, speaking beautiful words of praise and wonder to Me. This is how I could work in you all the time if you were humble and willing."

c. He also stripped off his clothes and prophesied: The Spirit prompted Saul to do this as an expression of deep humility. Saul would not humble himself before God, and so God will find a way to humble him.

i. It is unlikely - though possible - that Saul stripped himself bare. The Hebrew word for naked can mean that a person has just stripped themselves down to their undergarments. Probably, Saul took off all of his royal robes that said "prestige" and "royalty," and laid himself out before the LORD in his plain linen undergarments. It was a way for the LORD to say, "You really aren't a king any more, Saul. I've stripped you of your royal glory."

ii. Does this seem extreme? It is always extreme when God humbles us. That's why God counsels us to humble ourselves instead of "making" Him do it: Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time. (1 Peter 5:6)

iii. God showed much grace to Saul by putting him in a place where it would be easy to repent, easy to return to the LORD, and easy to stop his backsliding. He was right there! The LORD could not have made it any easier! Yet Saul still had to make a choice to surrender to the power of God.

iv. A person can be affected by the power of God (resulting in amazing experiences), but not surrendered to the power of God, which results in a change of life.

d. Is Saul also among the prophets? This phrase was first mentioned in 1 Samuel 10:10-12, and it expressed astonishment that someone had become a religious fanatic. As some used to say of someone who was not a religious person who became very religious, "He got religion?" Saul was an unspiritual man who became very spiritual at the time when the Spirit of the LORD came upon him.

e. The chapter ends with Saul's plan completely frustrated. When David first came to Samuel, he probably thought he was really vulnerable there. "Samuel, Saul is after me! I need a sword! I need protection! I need soldiers! I need a guard!" The old prophet could have told David, "What you really need to do is worship the LORD and wait on Him. Let's have a prayer meeting!" And David was indeed safe waiting on the LORD and worshipping Him.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 1 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Garis Besar)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Pendahuluan Kitab)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 19 (Pendahuluan Pasal)

Overview

1Sa 19:1, Jonathan discloses his father’s purpose to kill David; 1Sa 19:4, He persuades his father to reconciliation; 1Sa 19:8, By reason of David’s good success in a new war, Saul’s malicious rage breaks out against him; 1Sa 19:12, Michal deceives her father with an image in David’s bed; 1Sa 19:18, David comes to Samuel in Naioth; 1Sa 19:20, Saul’s messengers sent to take David, 1Sa 19:22, and Saul himself, prophesy.

Poole: 1 Samuel (Pendahuluan Kitab)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 19 (Pendahuluan Pasal)

SAMUEL CHAPTER 19

Saul purposeth to kill David; Jonathan discloseth it; speaketh in his behalf to Saul, who sweareth not to kill him; he returneth to court, 1Sa 19:1-7 . By reason of his success in a new war, Saul again seeketh to kill him; Michal acquainteth him with it; he flieth; she deceiveth her father, 1Sa 19:8-17 . David cometh to Samuel at Ramah; Saul sendeth messengers twice to apprehend him; they both prophesy, 1Sa 19:18-21 . He goeth himself thither, and prophesieth likewise, 1Sa 19:22-24 .

MHCC: 1 Samuel (Pendahuluan Kitab)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 19 (Pendahuluan Pasal)

(1Sa 19:1-10) Jonathan reconciles his father to David, Saul again tries to slay him.

(1Sa 19:11-24) David flees to Samuel.

Matthew Henry: 1 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 19 (Pendahuluan Pasal)

Immediately after David's marriage, which one would have hoped would secure him Saul's affection, we find his troubles coming upon him faster than ever and Saul's enmity to him the cause of all. His death was vowed, and four fair escapes of his from the hurtful sword of Saul we have an account of in this chapter: the first by the prudent mediation of Jonathan (1Sa 19:1-7), the second by his own quickness (1Sa 19:8-10), the third by Michal's fidelity (1Sa 19:11-17), the fourth by Samuel's protection, and a change, for the present, wrought upon Saul (1Sa 19:18-24). Thus God has many ways of preserving his people. Providence is never at a loss.

Constable: 1 Samuel (Pendahuluan Kitab)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Garis Besar)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Pendahuluan Kitab)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 19 (Pendahuluan Pasal)

INTRODUCTION TO FIRST SAMUEL 19

This chapter relates the dangers David was exposed unto through Saul's enmity at him, and his deliverance from them, as by the notice Jonathan gave him of his father's designs against him, and by his kind interposition on his behalf, 1Sa 19:1; by David's slipping out of Saul's presence, when he was about to cast a javelin at him, 1Sa 19:8; by Michal's letting him down through a window, when Saul sent messengers to kill him, and by deceiving them with an image laid in his bed in the room of him, 1Sa 19:11, and again by Samuel's protection of him at Naioth, whither David fled, and where Saul sent messengers after him, and at length came himself; and instead of laying hands on David, both he and the messengers were set a prophesying, 1Sa 19:18.