Text -- 1 Samuel 19:18 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 19:18

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.

JFB: 1Sa 19:18-23

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.

Clarke: 1Sa 19:18

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.

TSK: 1Sa 19:18

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 19:18

No such place as Naioth (or Nevaioth) is known, but the word means "dwellings."Hence, it is considered that Naioth was the name of the collegiate residence of the prophets, in, or just outside, Ramah, to which Samuel removed with David from his own house, for greater safety, owing to the sanctity of the place and company.

Poole: 1Sa 19:18

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.

Gill: 1Sa 19:18

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.

Commentary -- Verse Notes / Footnotes

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.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 19:1-24

1 Jonathan discloses his father's purpose to kill David.

4 He persuades his father to reconciliation.

8 By reason of David's good success in a new war, Saul's malicious rage breaks out against him.

12 Michal deceives her father with an image in David's bed.

18 David comes to Samuel in Naioth.

20 Saul's messengers sent to take David,

22 and Saul himself, prophesy.

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 19:18-24

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 19:18-24

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 19:18-24

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

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

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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

TSK: 1 Samuel 19 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.