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Commentary on 1 Samuel 19 verses 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, Sa1 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, Sa1 10:10. But Saul, having notice of it by some of his spies (Sa1 19:19), sent officers to seize David, Sa1 19:20. When they did not bring him he sent more; when they returned not he sent the third time (Sa1 19:21), and, hearing no tidings of these, he went himself, Sa1 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, Co1 14:24, Co1 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, Sa1 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 Sa1 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.
Now, it seems to me that fortuitous circumstance also is sometimes the cause of prophesying, as is true in the present case of Caiaphas. He was high priest of that year [in which] Jesus was to die for the people that the whole nation might not perish. For although others were high priests … no one prophesies except the high priest of the year in which Jesus was to suffer.And it was fortuitous circumstance that caused the messengers of Saul to prophesy when they were sent to David, along with Saul himself. For it is as if the fact that they were seeking David became the cause of their prophecy, such as it was, as has been recorded.
For by the arguments by which he [Eunomius] endeavors to destroy the truth, he is often himself unwittingly drawn into an advocacy of the very doctrines against which he is contending. Some such thing the history tells us concerning Saul … when moved with wrath against the prophets, he was overcome by grace and was found as one of the inspired (the Spirit of prophecy willing, as I suppose, to instruct the apostate by means of himself) whence the surprising nature of the event became a proverb … history records such an expression by way of wonder, “Is Saul also among the prophets?”
For all who do not love God are strangers, are antichrists. And though they come to the churches, they cannot be numbered among the children of God. That fountain of life does not belong to them. To have baptism is possible even for a bad person; to prophesy is possible even for a bad person. We find that king Saul prophesied: he was persecuting holy David, yet he was filled with the spirit of prophecy and began to prophesy.
The book of Kings [Samuel] gives us an example about prophecy. Saul was the persecutor of David. When he was persecuting him, he sent guards to drag him away to punishment, and those who were sent to bring David to be slain found him among the prophets; and Samuel was there too.… So he had fled to the place where besides Samuel, the most distinguished of all the prophets, there were also many other prophets. Pushing their way among them, while they were prophesying, came the emissaries of Saul, to drag him off, as I said, to death. The spirit of God leaped upon them and they began to prophesy, having come to lead a holy and just man of God to the execution block and snatch him away from among the prophets. They were suddenly filled with the spirit of God and turned into prophets. It’s possible this happened because of their innocence; after all, they hadn’t come of their own accord to arrest him but had been sent by their king. And perhaps they had indeed come to the place where David was but weren’t going to do what Saul had told them to; perhaps they too were intending to stay there. Because such things even happen today. Sometimes a bailiff is sent by high authority to drag somebody out of the church; he dare not act against God, and in order not to face execution himself he stays there, in the place he was sent, to haul someone out of it. So you could say, pleasantly surprised and relieved, that these men suddenly became prophets because they were innocent; the very gift of prophecy bore witness to their innocence. They came because they were sent, but they weren’t going to do what that bad man had told them to. Let us believe that about them.Others were sent; the Spirit of God leaped on them too, and they too began to prophesy. Let’s count them too with the first lot as being quite innocent. A third lot were sent; the same happened to them too; let them all be innocent. When they delayed and what Saul had ordered wasn’t done, he came himself. Was he too innocent? Was he also sent by some authority, and not ill-intentioned of his own free will? Yet the Spirit of God leaped on him too, and he began to prophesy. There you are, Saul is prophesying, he has the gift of prophecy, but he has not got charity. He has become a kind of instrument to be touched by the Spirit, not one to be cleansed by the Spirit. The Spirit of God, you see, touches some hearts to set them prophesying, and yet does not cleanse them.… And so the Spirit of God did not cleanse Saul the persecutor, but all the same it touched him to make him prophesy.
Caiaphas, the chief priest, was a persecutor of Christ; and yet he uttered a prophecy when he said, “It is right and proper that one man should die, and not the whole nation perish.” The Evangelist went on to explain this as a prophecy and said, “He did not, however, say this of himself, but being high priest, he prophesied.” Caiaphas prophesied, Saul prophesied; they had the gift of prophecy, but they didn’t have charity. Did Caiaphas have charity, considering he persecuted the Son of God, who was brought to us by charity? Did Saul have charity, who persecuted the one by whose hand he had been delivered from his enemies, so that he was guilty not only of envy but also of ingratitude? So we have proved that it is possible for you to have prophesy and not to have charity. But prophecy does you no good, according to the apostle: “If I do not have charity,” he says, “I am nothing.” He doesn’t say, “Prophesy is nothing,” or “Faith is nothing,” but “I myself am nothing, if I don’t have charity.” So while he has great gifts, he is nothing; although he has great gifts, he is nothing; because these great gifts which he has, he doesn’t have to his benefit but to his condemnation. It isn’t a great thing to have great gifts; but it is a great thing to use great gifts well; but you don’t use them well if you haven’t got charity. The fact is, it is only a good will that uses anything well; but there cannot be a good will where charity is not to be found.
Prophesying: That is, singing praises to God by a divine impulse. God was pleased on this occasion that both Samuel's messengers and himself should experience the like impulse, that he might understand, by this instance of the divine power, how vain are the designs of man against him whom God protects.
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SUMMARY
1 Samuel 19:20 vividly portrays a pivotal moment in King Saul's relentless pursuit of David, where divine intervention dramatically thwarts Saul's malicious intent. As Saul dispatches messengers to apprehend David at Naioth in Ramah, they encounter Samuel leading a company of prophets in worship. Unexpectedly, the Spirit of God powerfully comes upon these messengers, compelling them to prophesy alongside the prophets, rendering them incapable of fulfilling their mission. This miraculous event underscores God's sovereign protection over David and the irresistible, transformative power of His Spirit to redirect human will and frustrate wicked schemes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to convey its theological message. Irony is profoundly prominent, as Saul's agents, sent with the express purpose of capturing David, are instead "captured" by the Spirit of God, rendering them utterly ineffective. Their mission of violence is subverted by an unexpected spiritual outpouring, highlighting the futility of human opposition to divine will. This dramatic turn of events is a clear instance of Divine Intervention, serving as a recurring narrative device throughout the story of David's rise, emphasizing God's active hand in shaping history and protecting His chosen. The Repetition of Saul sending messengers (three times, followed by Saul himself) creates a powerful pattern of escalating divine frustration, building narrative tension and underscoring the absolute futility of human opposition against God's will. This also functions as Foreshadowing, preparing the reader for Saul's own similar, yet more profound, encounter with the Spirit in the subsequent verses (1 Samuel 19:23-24). The narrative's use of these devices effectively communicates God's sovereignty and His unwavering commitment to His purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 19:20 powerfully illustrates God's sovereign protection over His anointed and the irresistible nature of His Spirit. It reveals that no human scheme, however well-planned or forcefully executed, can thwart God's divine purpose. The Spirit of God is shown as an active, dynamic agent, capable of intervening directly in human affairs, even to the point of overriding the will of those hostile to God's chosen. This event serves as a profound reminder that God is not a passive observer but an active participant in the lives of His people, capable of turning the intentions of adversaries into instruments for His glory or rendering them powerless. This divine intervention underscores the futility of fighting against God's will and provides immense encouragement for those who trust in His unfailing providence, affirming that His plans will ultimately prevail despite all opposition.
REFLECTION AND APPLICATION
This passage offers profound encouragement for believers facing opposition, persecution, or seemingly insurmountable challenges. It reminds us that God's protection is not limited to conventional means but can manifest in unexpected, even miraculous, ways. When human adversaries seem to hold all the power, 1 Samuel 19:20 points us to the ultimate sovereignty of God, whose Spirit can disarm, redirect, or even transform those who seek to do harm. It calls us to trust implicitly in God's active involvement in our lives, knowing that He is able to turn the tables on our enemies and ensure His purposes prevail. Our role is to remain faithful, like David, seeking refuge in God's presence, even when the path ahead seems fraught with peril, confident that His divine hand is at work, orchestrating deliverance and demonstrating His glory. This narrative invites us to surrender our anxieties to the One who holds all power, recognizing that His Spirit is sufficient to overcome every obstacle.
Questions for Reflection
FAQ
What does it mean that the messengers "prophesied" and why was it significant?
Answer: In this context, "prophesying" (Hebrew: nâbâʼ) does not necessarily mean foretelling the future. Instead, it refers to an ecstatic state of inspired praise, worship, or utterance under the powerful influence of the Holy Spirit. It could involve singing, dancing, or speaking forth praises to God in a communal setting, as was common among prophetic companies like the one led by Samuel at Naioth. The significance lies in the fact that these messengers, sent by King Saul with the hostile intent to capture David, were instead overwhelmed by the Spirit of God upon encountering Samuel and the company of prophets. This involuntary spiritual experience rendered them incapable of fulfilling their violent mission, demonstrating the irresistible power of God's Spirit to override human will and thwart wicked designs. It was a clear sign of divine intervention, protecting David and frustrating Saul's plans, highlighting God's sovereignty over human intentions, as also seen when Saul himself would later prophesy in 1 Samuel 19:23-24.
CHRIST-CENTERED FULFILLMENT
The divine protection of David in 1 Samuel 19:20, orchestrated by the irresistible power of the Spirit of God, profoundly foreshadows the ultimate protection and triumph of God's greater Anointed One, Jesus Christ. David, though a king chosen by God, was merely a type of the true King who would come, the Messiah. Just as God thwarted Saul's relentless attempts to destroy His chosen servant David, so too did God ultimately secure the victory of His Son, Jesus, against all human and demonic opposition. The Spirit's power to disarm hostile intentions in the Old Testament points to the Spirit's transformative work in the New Covenant, empowering believers and convicting the world of sin, righteousness, and judgment (John 16:8). The same Spirit who came upon the messengers and caused them to prophesy is the Spirit who descended upon Jesus at His baptism (Luke 3:22), empowered His earthly ministry (Luke 4:18), and was poured out on the church at Pentecost, enabling the spread of the Gospel (Acts 2:1-4). Ultimately, the futility of Saul's efforts against David prefigures the utter futility of all human and spiritual forces attempting to thwart God's redemptive plan through Christ's death and resurrection. The victory secured by the Spirit in David's life finds its ultimate and eternal fulfillment in the triumph of the Lamb of God, who forever reigns over all opposition and whose kingdom will have no end (Revelation 17:14).