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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.
And the Spirit of the Lord also came upon him, etc. Indeed, the Jewish persecutor of the Church recognized that holy men of God, inspired by the Holy Spirit, spoke; but knowing how to utter their words with his mouth, yet not knowing how to understand them rightly, he did not fear to enter furiously against Him by whom or about whom the words were spoken. However, he prophesied insanely, and indeed still prophesies today; that is, not understanding the true words of the prophets, he recites, reads, loves them, and extends the office of such prophecy to narrating the glory of that same higher beauty which we hope for in the heavens, giving sound without sense, and he reaches the mysteries of the height.
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SUMMARY
1 Samuel 19:23 vividly portrays the dramatic climax of King Saul's relentless and increasingly desperate pursuit of David, where divine intervention decisively thwarts his malicious intent. After three failed attempts by his messengers to seize David, Saul himself travels to Naioth in Ramah, the prophetic community where Samuel and David resided. There, he too is powerfully seized by the Spirit of God, falling into an ecstatic prophetic state that renders him utterly incapable of carrying out his violent purpose, publicly demonstrating God's unwavering protection over His chosen servant and the futility of human rebellion against divine will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich with Irony, as King Saul, who once received the Spirit of God for kingship (1 Samuel 10:10) and is now consumed by an evil spirit (1 Samuel 16:14), is again overcome by the Spirit, but this time to his humiliation and incapacitation rather than empowerment. He comes to seize David but is himself seized by a power far greater than his own. The Repetition of "Naioth in Ramah" not only grounds the narrative geographically but also underscores the destination of Saul's futile pursuit and the very place where God's power is decisively manifested. This repetition highlights the irony of his arrival in a state of prophetic ecstasy, unable to fulfill his purpose. Furthermore, the entire episode functions as Foreshadowing, powerfully demonstrating that God's plan for David's kingship is unassailable and that Saul's reign is doomed to fail due to his persistent rebellion against divine will. It is a divine Comedy of Humiliation, where God uses an unexpected and almost absurd means to disarm Saul, turning his rage into a public spectacle that protects His chosen one.
THEOLOGICAL AND THEMATIC CONNECTIONS
This dramatic account underscores the absolute sovereignty of God, demonstrating that no human power, no matter how determined or malicious, can ultimately thwart His divine purposes. God's protection of David is not passive but actively interventionist, employing the overwhelming power of His Spirit to disarm Saul and ensure the safety of His anointed. This event serves as a powerful reminder that God is actively involved in the affairs of humanity, capable of turning the plans of the wicked on their head and even using their own actions, inadvertently, to fulfill His will. It highlights the futility of human rebellion against the divine will and the unwavering faithfulness of God to His covenants and His chosen servants. The Spirit of God, the very source of prophetic inspiration and divine empowerment, becomes an instrument of restraint and humiliation for those who defy God's ultimate plan.
REFLECTION AND APPLICATION
The narrative of Saul's humiliation at Naioth offers profound comfort and challenge for believers today. It powerfully illustrates that God remains actively engaged in protecting His people, even when they face seemingly insurmountable opposition or direct threats from powerful adversaries. Just as God disarmed Saul, He is capable of intervening in our lives, turning the plans of those who oppose us into unexpected opportunities for His glory or rendering their efforts futile. This passage encourages us to trust in God's sovereign hand, knowing that His purposes will prevail regardless of human machinations. It reminds us that our ultimate security rests not in our own strength or strategies, but in the unwavering power and faithfulness of the Holy Spirit, who can work in ways we least expect to bring about His will. Moreover, Saul's experience serves as a sobering reminder of the futility of resisting God's will and the humbling power of His presence, urging us to walk in humility and obedience, recognizing that true authority and power belong to God alone.
Questions for Reflection
FAQ
What does "prophesied" mean in this context, and was Saul truly repentant?
Answer: In this context, "prophesied" (Hebrew vayitnabbe) primarily refers to an ecstatic state induced by the overwhelming power of the Spirit of God, rather than necessarily foretelling the future. It involved involuntary utterances, altered behavior, and a temporary loss of self-control, as further evidenced by Saul stripping off his clothes and lying naked (1 Samuel 19:24). This was a public display of God's power over Saul, intended to incapacitate and humiliate him, thereby protecting David. There is no indication that Saul was truly repentant or underwent a spiritual transformation. His subsequent actions throughout the book of Samuel demonstrate a continued malicious intent towards David, confirming that the Spirit's action here was for divine purposes of protection and demonstration of sovereignty, not for Saul's personal spiritual renewal.
Why did Saul strip off his clothes, and what was the significance of this act?
Answer: While 1 Samuel 19:23 mentions Saul prophesying, the stripping of clothes is explicitly detailed in the very next verse, 1 Samuel 19:24. This act was likely an extreme manifestation of the ecstatic prophetic state, signifying a profound loss of self-control and kingly dignity under the overwhelming influence of the Spirit. In ancient cultures, stripping off outer garments could symbolize vulnerability, humiliation, or even a symbolic shedding of one's status. For Saul, the king, to lie naked and prophesying for an entire day and night was a public spectacle of profound humiliation, demonstrating God's complete dominion over him and the futility of his royal authority when pitted against divine power. It served as a clear sign that God had removed His hand of blessing and protection from Saul's reign, marking a decisive turning point in his kingship.
CHRIST-CENTERED FULFILLMENT
The dramatic account of Saul's humiliation at Naioth in Ramah, where the Spirit of God disarms a king intent on murder, profoundly foreshadows the ultimate triumph of God's redemptive plan through Jesus Christ. Just as God supernaturally protected David, His anointed king, from the malicious plots of Saul, so too did He orchestrate the protection and ultimate victory of His Son, Jesus, the true King and Messiah. The Spirit of God, which overwhelmed Saul, is the same Holy Spirit who empowered Jesus for His ministry (Luke 4:18), sustained Him through His trials, and ultimately raised Him from the dead (Romans 8:11). Saul's stripping of his royal dignity foreshadows Christ, who, though King of Kings, "emptied himself, by taking the form of a servant" (Philippians 2:7) and was stripped of His garments and dignity on the cross, not in humiliation for His own sin, but as the ultimate sacrifice for ours, bearing our shame. The futility of human opposition against God's chosen one, so evident in Saul's failure to harm David, finds its ultimate expression in the resurrection of Jesus, where all the powers of darkness and human rebellion were utterly defeated, proving that God's plan for salvation and the establishment of His eternal kingdom cannot be thwarted (Acts 2:23-24). Through Christ, the Spirit now empowers believers, not to ecstatic, involuntary acts, but to live transformed lives and to bear witness to the gospel, ensuring that God's redemptive purposes continue to unfold until Christ's glorious return (Acts 1:8).