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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.
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SUMMARY
1 Samuel 19:21 vividly portrays King Saul's escalating and ultimately futile attempts to apprehend David, God's chosen successor. Despite Saul's determined pursuit, divine intervention repeatedly thwarts his plans as the Spirit of God compels his dispatched messengers to prophesy, demonstrating God's unwavering sovereign protection over David. This verse underscores the impossibility of human schemes overcoming divine will and highlights the intensifying spiritual conflict between Saul and God, setting the stage for Saul's own dramatic and humiliating encounter with the Spirit.
CONTEXT
Literary Context: This verse is a critical juncture in the unfolding narrative of Saul's jealousy and David's flight. Immediately preceding it, 1 Samuel 19:18-20 describes David's escape to Samuel at Naioth in Ramah, a recognized center for prophetic activity. Driven by a murderous rage, Saul dispatches his first company of messengers to seize David. However, upon encountering the company of prophets under Samuel's leadership, the Spirit of God descends upon them, causing them to prophesy instead of fulfilling Saul's command. Verse 21 intensifies this divine intervention, showcasing Saul's stubborn refusal to acknowledge this supernatural hindrance. He defiantly sends a second and then a third company of messengers, each met with the same overwhelming spiritual experience, rendering them incapable of executing the king's malicious orders. This repeated divine frustration of Saul's will builds dramatic tension and directly foreshadows the climax where Saul himself will be overcome by the Spirit in 1 Samuel 19:23-24.
Historical & Cultural Context: The concept of "prophesying" in ancient Israel, particularly within a "company of prophets" (often interpreted as a prophetic guild or school), involved being divinely inspired, frequently accompanied by ecstatic behavior, chanting, or speaking under the direct influence of the Spirit of God. This phenomenon was not exclusively about foretelling the future but primarily about being seized by a spiritual power that directed one's actions or words. Naioth in Ramah appears to have been a prominent center for such prophetic activity, likely a place where prophets gathered for training, worship, and communal living under the guidance of a senior prophet like Samuel. For Saul's messengers, men surely loyal to the king and intent on their mission, to be compelled to prophesy against their will was a profound and humiliating demonstration of divine authority overriding human power, especially the authority of the king. It powerfully underscored the belief that God's Spirit could compel obedience even from the unwilling, showcasing a power far superior to any earthly monarch or military might.
Key Themes: The events of 1 Samuel 19:21 powerfully illustrate several core themes within the book of Samuel and the broader biblical narrative. Firstly, it highlights Divine Protection over God's anointed, David. Despite Saul's formidable power as king, he is rendered utterly powerless against God's direct intervention to safeguard His chosen servant. Secondly, it showcases the Overwhelming Power of the Holy Spirit. The Spirit of God is depicted as an irresistible force, capable of compelling even Saul's agents to act contrary to their king's express orders, thereby demonstrating divine authority over human will and political power. Thirdly, the repeated failures underscore the Futility of Opposing God's Will. Saul's escalating and desperate attempts to thwart God's plan for David are met with an impenetrable spiritual barrier, emphasizing that no human scheme can ultimately prevail against the divine purpose. Finally, this incident starkly reveals Saul's Spiritual Decline. In sharp contrast to his own earlier experience of being anointed and prophesying (compare with 1 Samuel 10:10), Saul is now on the opposing side of divine intervention, indicating his increasing spiritual estrangement from God and his descent into paranoia and rebellion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 1 Samuel 19:21 masterfully employs several literary devices to convey its powerful message. Repetition is central, with Saul sending messengers not once, but thrice, and each time they "prophesied likewise" or "also." This triple repetition underscores the futility of Saul's efforts and the consistent, unwavering nature of God's intervention. It creates a sense of escalating tension and highlights Saul's stubbornness and spiritual blindness. There is also profound Irony at play: Saul's agents, dispatched with the express purpose of capturing God's anointed, are instead compelled by God's Spirit to participate in an act of worship, directly thwarting their king's malicious intent. This turns Saul's instruments of aggression into unwilling participants in divine activity, powerfully demonstrating the Spirit's sovereignty. The narrative also employs Foreshadowing, as these repeated instances of divine intervention set the stage for Saul's own climactic and humiliating encounter with the Spirit in 1 Samuel 19:23-24, where he too will be overcome, further emphasizing God's ultimate sovereignty over the king. Finally, a subtle element of Divine Comedy can be perceived, as Saul's desperate and increasingly ridiculous attempts to capture David are met with supernatural, almost humorous, thwarting, diminishing his kingly authority and exposing his powerlessness before God.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates God's active and intimate involvement in human affairs, particularly in protecting His chosen servants and ensuring the fulfillment of His divine purposes. It showcases a God who is not distant but intimately engaged, capable of overriding human will and power, even that of a king, to accomplish His sovereign plan. The Spirit of God is depicted not merely as an empowering presence but as a compelling, irresistible force that can redirect the intentions and actions of individuals, even those hostile to God's agenda. Saul's repeated failures serve as a stark reminder that no human opposition, however powerful or persistent, can ultimately thwart the will of the Almighty. This incident reinforces the biblical truth that God's counsel will stand, and He will do all His pleasure, regardless of human resistance, demonstrating His absolute control over all circumstances and His unwavering faithfulness to His covenant promises.
REFLECTION AND APPLICATION
The narrative of 1 Samuel 19:21 offers profound lessons for believers today, particularly concerning the sovereignty of God in the face of opposition. It reminds us that even when powerful forces seem arrayed against God's purposes or against us as His servants, His divine hand is at work, often in unseen and unexpected ways, to protect and to prevail. We are called to trust in God's overarching plan, knowing that no human scheme or power, no matter how determined or formidable, can ultimately thwart His will. This passage encourages us to surrender our fears and anxieties to the Lord, recognizing that the same Spirit who compelled Saul's messengers to prophesy is still active and powerful, capable of transforming situations and influencing hearts, even those seemingly hostile to God's agenda. When we face challenges, threats, or seemingly insurmountable obstacles, we can find profound comfort and courage in the knowledge that God is our ultimate protector and defender, turning the intentions of adversaries into opportunities for His glory and the advancement of His kingdom. Our faith is not in our ability to overcome, but in God's unfailing power to deliver.
Questions for Reflection
FAQ
Why did the messengers "prophesy" instead of capturing David?
Answer: The messengers "prophesied" because the Spirit of God came upon them, compelling them to act in a way contrary to their king's orders. This was a direct, sovereign divine intervention, demonstrating God's absolute protection over David and His ability to override human will and authority. The term "prophesy" here refers to being overcome by divine inspiration, often with ecstatic behavior and utterances, rather than necessarily foretelling the future. It was God's powerful and undeniable way of frustrating Saul's malicious intent and showcasing His ultimate control over the situation, as seen in the preceding events of 1 Samuel 19:20 and the subsequent encounter with Saul himself.
What does this event reveal about King Saul's spiritual state?
Answer: This event starkly reveals Saul's profound spiritual decline and increasing estrangement from God. While Saul himself had once been filled with the Spirit and prophesied as a sign of his anointing (see 1 Samuel 10:10), he is now actively opposing God's chosen one, David. His repeated attempts to capture David, despite clear and repeated divine intervention, demonstrate his stubbornness, paranoia, and outright rebellion against God's revealed will. The Spirit's power, which once empowered him, now actively thwarts his wicked intentions, highlighting his fall from divine favor and his descent into spiritual darkness and a state of being an adversary to God's purposes.
CHRIST-CENTERED FULFILLMENT
The divine protection of David in 1 Samuel 19:21, orchestrated by the compelling power of the Holy Spirit, serves as a profound foreshadowing of the ultimate protection and triumph of God's true Anointed One, Jesus Christ. Just as Saul relentlessly pursued David, the powers of darkness and human opposition relentlessly sought to thwart God's redemptive plan through Christ. Yet, the same Spirit of God, who descended upon David and his messengers to protect him, is the Spirit who empowered Jesus throughout His earthly ministry, enabling Him to overcome every temptation and opposition (see Luke 4:1-14). The futility of Saul's attempts to capture David mirrors the ultimate inability of any earthly or spiritual power to defeat Christ or derail God's sovereign plan of salvation. The resurrection of Jesus from the dead, powerfully empowered by the Spirit (as referenced in Romans 8:11), stands as the ultimate testimony to God's invincible protection of His Son and His redemptive purposes. Just as the Spirit turned Saul's agents into unwilling prophets, so too does the Spirit now work to transform hearts, even those once hostile to God, into worshippers of Christ, fulfilling the promise that every knee will bow and every tongue confess that Jesus Christ is Lord (see Philippians 2:10-11). David's miraculous escape points to Christ's ultimate victory over sin, death, and all opposition, securing eternal deliverance for all who believe in Him and ensuring the establishment of His everlasting kingdom.