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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.
He also went to Ramatha, etc. After Jewish doctrine did not prevail against Christ, both words and weapons were added to persecute the Son of Man who sits at the right hand of God the Father on earth. But even their earthly principality, when searching for the hidden things of the Scriptures concerning Jesus and His disciples, found nothing else in them as a response except that He, along with His own, dwells in Naioth in Ramah, that is, in the beauty of the paternal kingdom, in the heights of the heavens. And therefore, it must be certainly known to all the house of Israel that God has made Him both Lord and Christ. And it is fitting that the cistern, which by the depth and breadth of the waters of the Scriptures corresponds to the abyss, is remembered in Socho, that is, situated in humility; because holy Scripture, being contrary to the custom of secular doctrines, existing as the teacher of humility, produced by humble authors, is open only to humble listeners or readers. But the proud, having heard through these the heavenly glory of Christ, whom they could not follow with the step of the body, nor wished to attain with the step of love, began to pursue Him with the step of nefarious action, so that He Himself, saving a certain person from such and restraining their perfidy, might protest and say from Naioth, which is in Ramah, that is, from the height of the most beautiful seat above: "Saul, Saul, why do you persecute Me" (Acts IX)?
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SUMMARY
1 Samuel 19:22 marks a critical turning point in King Saul's increasingly desperate and divinely thwarted pursuit of David. After his repeated attempts to capture David through intermediaries failed due to the Spirit of God, Saul, consumed by jealousy and a hardened heart, personally embarks on a journey to Ramah. Arriving at a prominent well in Sechu, he inquires about the whereabouts of Samuel and David, only to be directed to Naioth in Ramah, a known center for prophetic activity. This direct inquiry sets the stage for a dramatic and ironic divine intervention, powerfully illustrating God's unwavering protection over His anointed and the ultimate futility of human opposition to His sovereign will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices that enrich its meaning and impact. Foreshadowing is subtly yet powerfully evident as Saul's desperate journey to Naioth, a place of intense prophetic activity and divine presence, subtly hints at the extraordinary, transformative encounter he himself is about to experience with the Spirit of God. There is profound Irony in Saul, the king rejected by God and consumed by a desire to kill God's anointed, being led directly into the heart of a prophetic community where the Spirit of God is overwhelmingly present. His relentless pursuit of David, intended to assert his own power and authority, ultimately leads him to a place where he is stripped of his royal dignity and forced to acknowledge, however unwillingly, a power infinitely greater than his own. The narrative also effectively utilizes Repetition and Escalation in the preceding verses, where Saul's javelin attempts and then three successive groups of messengers fail. This culminates in Saul's personal, determined journey in this verse, underscoring his stubbornness and the absolute futility of fighting against God's unwavering protection and sovereign plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 19:22 powerfully illustrates the futility of human opposition to divine will and the unwavering nature of God's protection over His chosen ones. Saul's relentless, almost irrational, pursuit of David, despite repeated divine interventions, serves as a stark warning against fighting against the purposes of God. His journey to Naioth in Ramah, a place saturated with the Spirit, highlights the inescapable presence and power of God, even for those who oppose Him. The passage underscores that God's sovereignty is absolute, and He can use any means, even the very actions of His adversaries, to accomplish His plans and safeguard His people. David's safety, despite the king's furious pursuit, is a testament to God's faithfulness as a refuge and deliverer, demonstrating that when God is for someone, no one can successfully stand against them.
REFLECTION AND APPLICATION
This passage offers profound lessons for believers facing opposition and trials. Saul's desperate pursuit reminds us that even when powerful forces seem arrayed against us, God's sovereign hand is ultimately in control. We are called to trust in His protection, knowing that no human scheme, no enemy's malice, and no earthly power can ultimately thwart His perfect plan for our lives or for His kingdom. Just as David found refuge and strength in the prophetic community under Samuel, we are reminded of the vital importance of seeking spiritual community, godly mentorship, and a life saturated with the presence of the Holy Spirit. In moments of intense pressure or spiritual attack, our greatest security is not in our own cunning or strength, but in abiding in God's presence and trusting in His unfailing faithfulness. The futility of Saul's efforts should encourage us to cease striving against God's clear will in our own lives, and instead, to yield to His transformative power, finding peace and purpose in His divine orchestration.
Questions for Reflection
FAQ
What was "Naioth in Ramah"?
Answer: "Naioth" (Hebrew for "dwellings" or "habitations") in Ramah was likely a communal residence or a school for prophets, a significant spiritual center under the leadership of the prophet Samuel. It was a place where prophets lived, studied, and engaged in spiritual formation, and where the Spirit of God was known to be powerfully active. It served as a sanctuary and a hub for prophetic ministry, making it a logical and divinely appointed place for David to seek refuge from Saul's persecution.
Why did Saul go himself to Ramah after his messengers failed?
Answer: Saul's decision to go himself to Ramah was driven by his escalating obsession, jealousy, and desperate determination to capture David. Having sent three successive groups of messengers who were all overcome by the Spirit of God and began prophesying (1 Samuel 19:20-21), Saul's pride and stubborn refusal to accept God's clear intervention led him to believe that only his personal presence could accomplish his goal. This act underscores his unyielding will and his futile attempt to fight against the sovereign plan of God, demonstrating the extent of his spiritual decline.
What is the significance of the "great well in Sechu"?
Answer: The "great well in Sechu" serves as a specific geographical landmark, rooting the narrative in a tangible setting and emphasizing the reality of Saul's journey. Wells were crucial for survival and travel in ancient Israel, often serving as prominent meeting points and navigational aids. Its mention highlights the precise route Saul took and underscores the determination and effort he expended in his relentless pursuit of David, providing a concrete detail that enhances the narrative's realism and sets the stage for the dramatic encounter to follow.
CHRIST-CENTERED FULFILLMENT
The dramatic events of 1 Samuel 19:22, where Saul's relentless pursuit leads him to the very threshold of God's Spirit-filled presence, powerfully foreshadow the ultimate opposition faced by God's Anointed One, Jesus Christ. David, as God's chosen king, unjustly pursued by a jealous earthly monarch, serves as a profound type of Christ. Just as Saul's futile efforts could not thwart God's plan for David, so too the combined forces of humanity and evil could not ultimately prevail against God's redemptive purpose in Christ. The world's rulers and peoples indeed conspired against the Lord and against His Anointed (Psalm 2:1-4), as seen in the conspiracy against Jesus by Herod and Pilate (Acts 4:27-28). Yet, God's divine protection was evident throughout Christ's earthly life, from His miraculous escape from Herod's wrath in infancy (Matthew 2:13-15) to His ultimate triumph over death and the grave. Though "his own" did not receive Him (John 1:11), Jesus assures His followers that no one can snatch them out of His hand (John 10:28). The overwhelming, disarming power of the Spirit that fell upon Saul and his messengers points forward to the transformative power of the Holy Spirit poured out at Pentecost (Acts 2:1-4), which now indwells believers, empowering them, securing their ultimate refuge, and guaranteeing their eternal safety in Christ, the true and eternal King.