An evil spirit from Yahweh was on Saul, as he sat in his house with his spear in his hand; and David was playing with his hand. Saul sought to pin David to the wall with the spear; but he slipped away out of Saul’s presence, and he stuck the spear into the wall. David fled, and escaped that night. Saul sent messengers to David’s house, to watch him, and to kill him in the morning. Michal, David’s wife, told him, saying, “If you don’t save your life tonight, tomorrow you will be killed.” So Michal let David down through the window. He went away, fled, and escaped. Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at its head, and covered it with clothes. When Saul sent messengers to take David, she said, “He is sick.”
Saul sent the messengers to see David, saying, “Bring him up to me in the bed, that I may kill him.” When the messengers came in, behold, the teraphim was in the bed, with the pillow of goats’ hair at its head.
Saul said to Michal, “Why have you deceived me like this and let my enemy go, so that he has escaped?” Michal answered Saul, “He said to me, ‘Let me go! Why should I kill you?’ ”
Now David fled and escaped, and came to Samuel at Ramah, and told him all that Saul had done to him. He and Samuel went and lived in Naioth. Saul was told, saying, “Behold, David is at Naioth in Ramah.”
Saul sent messengers to seize David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit came on Saul’s messengers, and they also prophesied. When Saul was told, he sent other messengers, and they also prophesied. Saul sent messengers again the third time, and they also prophesied. Then he also went to Ramah, and came to the great well that is in Secu: and he asked, “Where are Samuel and David?” One said, “Behold, they are at Naioth in Ramah.”
He went there to Naioth in Ramah. Then God’s Spirit came on him also, and he went on, and prophesied, until he came to Naioth in Ramah. He also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?”
Geneva Bible translators 1599 · Public Domain On vv9, 12, 15, 18, 20, 23, 24 He played on his harp to mitigate the rage…
He played on his harp to mitigate the rage of the evil spirit, as 1 Sam. 16:23.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–24 1Sa 19:9 And the evil spirit from the LORD…
1Sa 19:9 And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with [his] hand.
Ver. 9. With his javelin in his hand.] This he would not be without, as being ever in fear. The great Turk, that tyrant, hath always as he sitteth in his throne, lying at hand ready by him a target, a scimitar, an iron mace, with bow and arrows, for his defence. {a} Our Richard III had always his naked sword stuck by his bedside. {b}
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{a} Turk. Hist.
{b} Daniel
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9, 11, 12, 13, 14, 15, 17, 18, 19, 20, 22, 23, 24 David’s successes against the Philistines, which should have cheered…
David’s successes against the Philistines, which should have cheered his heart, made him sad, and the devil watched the opportunity to improve his melancholy, as before he bad done.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv11, 18 Here is, I. Saul's further design of mischief to…
Here is, I. Saul's further design of mischief to David. When David had escaped the javelin, supposing he went straight to his own house, as indeed he did, Saul sent some of his guards after him to lay wait at the door of his house, and to assassinate him in the morning as soon as he stirred out, Sa1 19:11. Josephus says the design was to seize him and to hurry him before a court of justice that was ordered to condemn him and put him to death as a traitor; but we are here told it was a shorter way they were to take with him: they were ordered to slay him. Well might David complain that his enemies were bloody men, as he did in the psalm which he penned at this time, and upon this occasion (Ps. 59), when Saul sent, and they watched the house to kill him. See Sa1 19:2, Sa1 19:3, and Sa1 19:7. He complains that swords were in their lips.
II. David's wonderful deliverance out of this danger. Michal was the instrument of it, whom Saul gave him to be a snare to him, but she proved to be his protector and helper. Often is the devil out-shot with his own bow. How Michal came to know the danger her husband was in does not appear; perhaps she had notice sent her from court, or rather was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent that they said, Who dost hear? which David takes notice of, Psa 59:7. She, knowing her father's great indignation at David, soon suspected the design, and bestirred herself for her husband's safety. 1. She got David out of the danger. She told him how imminent the peril was (Sa1 19:11): Tomorrow thou wilt be slain. As Josephus paraphrases it, she told him that if the sun saw him there next morning it would never see him more; and then put him in a way of escape. David himself was better versed in the art of fighting than of flying, and had it been lawful it would have been easy for him to have cleared his house, by dint of sword, from those that haunted it; but Michal let him down through a window (Sa1 19:12), all the doors being guarded; and so he fled and escaped. And now it was that, either in his own closet before he went or in the hiding-place to which he fled, he penned that fifty-ninth Psalm, which shows that, in his fright and hurry, his mind was composed, and, in this great danger, his faith was strong and fixed on God; and, whereas the plot was to slay him in the morning, he speaks there with the greatest assurance (Sa1 19:16), I will sing aloud of thy mercy in the morning. 2. She practised a deception upon Saul and those whom he employed to be the instruments of his cruelty. When the doors of the house were opened in the morning, and David did not appear, the messengers would search the house for him, and did so. But Michal told them he was sick in bed (Sa1 19:14), and, if they would not believe her, they might see, for (Sa1 19:13) she had put a wooden image in the bed, and wrapped it up close and warm as if it had been David asleep, not in a condition to be spoken to; the goats' hair about the image was to resemble David's hair, the better to impose upon them. Michal can by no means be justified in telling a lie, and covering it thus with a cheat. God's truth needed not her lie. But she intended hereby to keep Saul in suspense for a while, that David might have some time to secure himself, not doubting but those messengers would pursue him if they found he had gone. The messengers had so much humanity as not to offer him any disturbance when they heard he was sick; for to those that are in this misery pity should be shown; but Saul, when he heard it, gave positive orders that he should be brought to him sick or well: Bring him to me in the bed, that I may slay him, Sa1 19:15. It was base and barbarous thus to triumph over a sick man; and to vow the death of one who for aught that he knew was dying by the hand of nature. So earnestly did he thirst after his blood, and so greedy was his revenge, that he could not be pleased to see him dead, unless he himself was the death of him; though awhile ago he had said, Let not my hand be upon him. Thus when men lay the reins on the neck of their passions they grow more and more outrageous. When the messengers were sent again, the cheat was discovered, Sa1 19:16. But by this time it was to be hoped that David was safe, and therefore Michal was not then much concerned at the discovery. Saul chid her for helping David to escape (Sa1 19:17): Why hast thou deceived me so? What a base spirit was Saul of, to expect that, because Michal was his daughter, she must therefore betray her own husband to him unjustly. Ought she not to forsake and forget her father and her father's house, to cleave to her husband? Those that themselves will be held by no bonds of reason or religion are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse: He said, Let me go, why should I kill thee? As her insinuating that she would have hindered his flight was false (it was she that put him upon it and furthered it), so it was an unjust unworthy reflection upon him to suggest that he threatened to kill her if she would not let him go, and might confirm Saul in his rage against him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves and so haughty in his menaces, as she here represented him. But David suffered both from friends and foes, and so did the son of David.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–24 And the evil spirit from the Lord was upon…
And the evil spirit from the Lord was upon Saul,.... His melancholy and frantic disorder returned upon those victories of David, and he grew envious, jealous, spiteful, and malicious:
as he sat in his house with his javelin his hand; which either describes the posture he was in when the evil spirit came upon him; or the effects of it, he became dull and melancholy, did not care to go abroad, but kept at home, and was suspicious of everybody; and therefore kept a javelin in his hand to defend himself; or it may be rather to dispatch David with it, when an opportunity should offer, which quickly did:
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and David played with his hand; on some instrument of music, particularly the harp, to drive away the evil spirit, the melancholy disorder, from Saul; which showed his humility, that though he was an officer in the army, had a considerable post in it, yet deigned to act the part of a musician to Saul, and his great kindness and affection for him his sovereign, willing to serve him what he could to promote his health and comfort, and the trust and confidence he put in his promise and oath, or rather in the providence of God for his protection in the way of his duty, though he knew how spiteful and injurious Saul had been to him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 13, 18, 20, 23, 24 The evil spirit - David's successes against the Philistines…
The evil spirit - David's successes against the Philistines revived his envy, and the devil watched the opportunity, as he had done before.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 11, 12, 13, 17, 18, 20, 23, 24 Verse 9. And the evil spirit from the Lord]…
Verse 9. And the evil spirit from the Lord] His envy and jealousy again returned, producing distraction of mind, which was exacerbated by diabolic influence. See on 1Sa 16:14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 11, 12, 13, 14, 18, 20, 21, 24 1Sa 19:10. Saul sought to smite David with the…
1Sa 19:10. Saul sought to smite David with the javelin — “How sad and shocking a scene was this! David labouring with all his study and skill to relieve Saul’s anguish; and Saul, in the same instant, meditating his destruction! sitting sullen and determined, with his javelin in his hand, watching his opportunity, and waiting, perhaps, until the power of music had so far calmed his spirits as to render his hand steady. He then darted his spear at David with all his might, and with such force, that, he happily declining it, it pierced and stuck into the wall; and David fled.” — Delaney. Saul’s wrath and fury, on this occasion, made him entirely forget his oath. So dangerous it is to be possessed with such passions! It seems likely, from Saul’s having a javelin in or near his hand, that it was usual for kings, in those days, to hold one in their hands, in the same manner as a sceptre in after-times, as a mark of royal authority.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 11, 13, 17, 18, 20, 22, 24 David fled - This was the beginning of David’s…
David fled - This was the beginning of David’s life as a fugitive and outcast, though for no “offence or fauIt” of his (Psa 59:3, Prayer Book Version).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 11, 13, 14, 19, 20, 24 Saul. His jealousy was again enkindled by the success…
Saul. His jealousy was again enkindled by the success of David. (Calmet) --- Hand, on music, to assuage the paroxysms of the king’s fury. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 13, 15, 18, 24 Saul sent messengers unto David's house, to watch him,…
Saul sent messengers unto David's house, to watch him, and to slay him--The fear of causing a commotion in the town, or favoring his escape in the darkness, seemed to have influenced the king in ordering them to patrol till the morning. This infatuation was overruled by Providence to favor David's escape; for his wife, secretly apprised by Jonathan, who was aware of the design, or by spying persons in court livery watching the gate, let him down through a window (see on Jos 2:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 11, 13, 17, 18, 20, 21, 22, 23, 24 10. David fled, and escaped that night — Fled…
10. David fled, and escaped that night — Fled from the king’s presence and first sought refuge in his own house. To some it seems strange that David did not effect his escape altogether from Saul after his former attempt to smite him. 1Sa_18:11. But doubtless David regarded Saul’s former attack as an outburst of his madness, not flowing from any deep-seated design against his life. But now, after the startling revelations which Jonathan had made to him of Saul’s deadly purpose, he feels that his life is no longer safe in the royal court.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 18, 20, 21, 22, 23, 24 9. the evil spirit] See on 1Sa_16:14.
9. the evil spirit] See on 1Sa_16:14.
as he sat, &c.] Now he was sitting in his house with his spear in his hand, and David was playing with his hand. These words are a parenthesis picturing the circumstances under which Saul attempted to murder David. On Saul’s spear see at 1Sa_18:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 10, 12, 13, 18, 19, 20, 21, 24 (9) And the evil spirit . . . was…
(9) And the evil spirit . . . was upon Saul.—Again the terrible malady was upon the king—not unlikely brought on by the wild storm of jealous fury which Saul allowed to sweep unchecked across his soul. Once more—
“Out of the black mid-tent’s silence, a space of three days,
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Not a sound hath escaped to thy servants of prayer nor of
praise,
To betoken that Saul and the spirit have ended their strife,
And that, faint in his triumph, the monarch sinks back
upon life.”
BROWNING: Saul.
But the time when the skilled musician with his Divine strains had roused him into life again was passed (see 1Sa_16:21-23), not now as in old days, when, to use the words the great poet put into David’s mouth—
“—I looked up to know
If the best I could do had brought solace: he spoke not, but
slow
Lifted up the hand slack at his side, till he laid it with care,
Soft and grave, but in mild settled will, on my brow; through
my hair
The large fingers were pushed, and he bent back my head.
with kind power—
All my face back, intent to peruse it as men do a flower.
Thus held he me there, with his great eye that scrutinized
mine,
And oh, all my heart how it loved him! . . .”
BROWNING: Saul.
This time, seizing the tall spear which was ever by his side, he hurled it with deadly intent at the sorrow-stricken, loving face, and David fled in hot haste from the doomed presence for ever. The LXX. was offended at the statement “evil spirit of (or from) Jehovah,” and cuts the knot by leaving out “Jehovah.” It is, no doubt, a hard saying, and no human expositor has ever yet been able fully to explain it.
To the expression Ruach Jehovah, “Spirit of Jehovah” (for “of” is more accurate than “from”), and the equivalent phrase, Ruach Elohim, “Spirit of God” (1Sa_16:14-15), the epithet “evil” is added. We cannot attempt to fathom the mysteries of the spirit world—we have absolutely no data—we simply possess in the sacred book a few scattered notices, which indicate the existence of evil spirits. To suppose that these malignant or evil beings were part of the heavenly host employed by the Eternal is a supposition utterly at variance with our conception of the All-Father. We may, however, safely grant (1) the existence of evil spirits—probably beings fallen through sin and disobedience from their high estate; and (2) we may suppose that these evil spirits—all, of course, belonging to the Eternal, even in their deep degradation (so though “evil,” still “spirits of God, or Jehovah,”)—receive occasional permission, for some wise—though to us unknown—reasons, to tempt and plague for a season the souls of certain men.
The introduction to the Book of Job (Job_1:6; Job_2:1-7), and the circumstance which led to the death of King Ahab before Ramoth Gilead (1Ki_22:19-22), at least favour this hypothesis. The presence of those evil spirits, or “devils, who possessed those unhappy ones whom we meet so often in the Gospel story, points to the same conclusion. Why certain souls should have been exposed to this dread experience is, of course, beyond our ken. From the scanty information vouchsafed to us, it seems, however, that the power of the evil spirit was sometimes permitted to be exercised (a) as a trial of faith, as in the case of Job; or (b) as a punishment incurred by the soul’s desertion of God, as in the case of Saul.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 11, 13, 14, 18, 19, 20, 21, 22 Vers. 10-12. Saul sought to smite David. The verb…
Vers. 10-12. Saul sought to smite David. The verb used here is not that rendered cast in 1Sa_18:11, where probably we had the record of a purpose threatened, but not carried out. Here Saul actually threw his javelin at David with such violence that it was fixed into the wall. But David, though playing some instrument of music at the time, was on his guard, and slipped away. And David fled, and escaped that night. As usual, the historian gives the ultimate results of Saul"s violence first, and then returns and gives the particulars; for plainly David first went home, and it was only when he found that the house was surrounded by Saul"s emissaries that he fled away to find refuge with Samuel. Saul also sent messengers. As is often the case, this outbreak of violence on Saul"s part broke down all the former restraints of upright feeling and conscience. He had lost his self-respect, was openly a murderer as regards everything but the success of his attempt, and he determined that.that should not be long wanting. He sends persons, therefore, to watch David"s house, with orders that when in the morning he came out, suspecting no danger, they should fall upon him and slay him. But Michal in some way or other became aware of her husband"s danger. Possibly she had been at her father"s house in the afternoon, and with quick observation had noticed that more than usual was going on, and seeing that her own house was the object of these preparations, had divined their intent; or possibly Jonathan may have given her information, and so she warned David of his danger. As the entrance was guarded, he was let down through a window, like St. Paul afterwards, and so began the weary life of wandering which lasted through so many troubled years.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12, 20, 24 So Michal let David down through a window; and…
1Sa_19:12
So Michal let David down through a window; and he went, and fled, and escaped.
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David a fugitive
In this passage there is a minute account of an appalling danger to which David was exposed.
I. Gods servants are frequently exposed to alarming dangers.
1. This danger came at an unexpected time. David was now the kings son-in-law, a great hero in the eyes of the nation, and beloved by all the people, and yet Saul thirsted for his blood.
2. This danger proceeded from a powerful enemy. Saul was himself a formidable antagonist, but he also had many servants, watching to do his bidding.
3. The danger assumed an alarming aspect. The kings assassins had tracked Davids steps to Gibeah, and surrounded the palace, and apparently guarded every way of escape. The dangers to which David was exposed are typical of the dangers that beset Gods servants now. We are surrounded by dangers ovary moment. Many dangers arise from natural onuses. Many dangers arise from spiritual influences: personal habits, social engagements, and Satanic agency.
II. Gods servants are frequently warned of approaching danger. Before God destroyed the old world He warned Noah, and commanded him to prepare an ark for himself and family. Before God destroyed Sodom and Gomorrah He revealed His purpose to Abraham, and warned Lot of the impending danger. Before Herod sent forth to day all the children that wars in Bethlehem God warned Joseph in a dream, not to return to his own country. Before Saul had completed his plan far the murder of David, Michal, his wife, told him saying: If thou save not thy life tonight, tomorrow thou shalt be slain.
1. Davids warning came from different sources. Jonathan and Michal warned David. Intimation of approaching danger comes in many ways. By dreams, suggestions, and Divine impulses. God speaks clearly by His word, earnestly by His son, and constantly by His Spirit.
2. Davids warning demanded immediate attention.
3. Davids warning led to decisive action. He listened to his wife and saved his life. Our safety depends upon decisive action.
III. Gods servants are frequently delivered from impending dangers. The context shows that God delivers His servants in four ways.
1. By friendly mediation. Jonathans prudent and persuasive intercession softened the kings obduracy. God can touch the hearts of our bitterest enemies.
2. By personal watchfulness. Saul had made the most solemn profession of reconciliation; but David kept his eye upon Sauls javelin, while his fingers were upon his own harp. The enemy of our souls never slumbers; whether we watch or not, he watches.
3. By conjugal fidelity. Saul gave David Michal to be a snare to him, but she proved a protector. The devil is sometimes outshot with his own bow.
4. By Divine interposition. The path marked out for David was dark and dangerous, but God saw him, led him, and defended him. (J. T. Woodhouse.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv18, 20 1Sa_19:18. “Naioth.” “This word signifies dwellings, but it is…
CRITICAL AND EXPOSITORY NOTES—
1Sa_19:18. “Naioth.” “This word signifies dwellings, but it is here in a certain sense a proper name applied to the coenobium of the pupils of the prophets who had assembled round Samuel in the neighbourhood of Ramah. The plural form points to the fact that this coenobium consisted of a considerable number of dwelling-places or houses, connected together by a hedge or wall.” (Kiel.)
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MAIN HOMILETICS OF 1Sa_19:18-19
DAVID’S VISIT TO RAMAH
I. The godly naturally seek the society of the godly in times of trouble. A desire to conform to the will of God is the basis of all true godliness, and those who are ruled by this desire are bound together by a common bond and are often involved in a common persecution. Under such circumstances it is natural and wise for them to seek each other’s society that they may strengthen each other by mutual sympathy and help, and especially that those who have had much experience may encourage and advise those who have but lately entered upon life. Sailors who in tempestuous weather put into harbour are likely to find sympathy and help from veteran seamen who once themselves ploughed the ocean—while they listen to the tale of their experience they gain fresh courage to meet new storms and perhaps valuable hints as to the best means of steering their vessel in dangerous waters. The common desire to serve their common God had created a strong tie between the aged prophet Samuel and the youthful warrior David, and when the latter found himself compelled by Saul’s envy to flee from home, it was natural he should seek the abode of one who had been driven into retirement by the same godless man. We can imagine what help David would gain from his aged friend at this time—how Samuel would strengthen his faith and animate his courage by reminding him of the word of the Lord which had come to him as God’s prophet in past days (1Sa_16:1), and how he would likewise, out of the experience of a long public life, give David much valuable counsel concerning not only the future immediately before him, but touching that more distant day when he should no longer be an outcast fleeing for his life but the ruler of Israel. During his short stay at Ramah he was strengthened for the long sojourn in the wilderness that came after, and he doubtless fully realised the truth that, “as iron sharpeneth iron, so a man sharpeneth the countenance of his friend.” And in such times of communion the gain is never on one side only. If the younger are helped and instructed by the elder, the elder are cheered and comforted by the younger. The veteran servants of God are gladdened by the energy and fervour of the younger men, and rejoice when they see others rising up to fill the places which they once occupied. We may be sure that Samuel gladly welcomed his young friend even although the visit was brought about by painful circumstances. In his retirement he doubtless often still grieved over the failure of his hopes concerning Saul, but when he saw David he would be cheered by the certainty that here was one who would not disappoint his expectations but would prove himself a faithful ruler of Israel.
II. When the godly find each other thus mutually helpful one great end of the existence of the visible church is attained. One great aim of every wise human father is to make his children mutually helpful to each other. Indeed one great reason for the existence of the family seems to be the formation of such strong and tender ties between the brothers and sisters, as shall enable them by the love which they bear to each other to lighten each other’s burdens as they journey through life. Those who are the objects of such love know well how often it has cheered them in the day of adversity and nerved them to face fresh trials and perplexities. And the children of God ought to look upon themselves as part of the one great “family in heaven and earth,” and to count it their duty to extend their sympathy and counsel to every afflicted member of that family. For this is indeed one of the great reasons why God’s children are required to form themselves into a community, and are required to make public profession of their faith in him. By so doing they become known to each other and are enabled to animate each other’s love and stimulate each other to persevere in the ways of godliness.
OUTLINES AND SUGGESTIVE COMMENTS
Besides this intercourse with Samuel, the pursuits of the sons of the prophets, alike in their practice of music and poetry, and in the study of the Word of God, were just such as David would most thoroughly enjoy, and as would most materially tend to soothe his spirit after the trials through which he had just passed, and brace it for the difficulties which lay before him. I do not presume to fix either the date or the authorship of all the productions which have been brought together into the one book of the Psalms, but if the 119th Psalm came from the pen of David, as multitudes believe, then I do not wonder that many have connected its composition with his residence in the school of the prophets at Naioth. The calm in which he then found himself, and the studies which he then prosecuted, might well have led his musings in the direction of that alphabetic ode, while there are in it not a few expressions which, to say the least, may have particular reference to the dangers out of which he had so recently escaped, and by which he was still threatened. Such, for example, are the following: “Princes also did sit and speak against me; but thy servant did meditate in thy statutes.” “The proud have had me in derision, yet have I not declined from thy law.” “Trouble and anguish have taken hold on me; yet thy commandments are my delights.” Then, in regard to his present enjoyment, we may quote these lines: “O how love I thy law! it is my meditation all the day.” “The law of thy mouth is better unto me than thousands of gold or silver;” and in reference to God’s dealings with him, he says, “I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.” “It is good for me that I have been afflicted; that I might learn thy statutes.” Dr. W. M. Taylor.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v18 Saul In Ramah
Saul In Ramah
v. 18. So David fled, and escaped, and came to Samuel to Ramah, he turned to the prophet, his fatherly friend, first of all, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth, the place where the children of the prophets lived, with Samuel at their head.
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v. 19. And it was told Saul, saying, Behold, David is at Naioth in Ramah, where there was a complex of buildings enclosed with a fence or wall.
v. 20. And Saul sent messengers to take David; and when they saw the company of the prophets prophesying, praising God in a state of ecstasy, and Samuel standing as appointed over them, for he was the head of this prophets’ seminary, the Spirit of God was upon the messengers of Saul, and they also prophesied, singing divine praises under the direction of an influence which they could not resist.
v. 21. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. All this was to be a hint, on the part of Divine Providence, that God was hindering the messengers from carrying out Saul’s command; it was He who was protecting David against willful murder.
v. 22. Then went he, Saul, also to Ramah, in a stubborn determination to carry out his will, and came to a great well that is in Sechu, a large cistern not far from Ramah; and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.
v. 23. And he went thither to Naioth in Ramah; and the Spirit of God was upon him also, He took hold of him and held him in His power; and he went on and prophesied until he came to Naioth in Ramah. "The difference between Saul and his messengers was that the inspiration came on him as he was approaching the residence of the prophet, and that it attained a higher grade and lasted longer, completely suppressing his self-consciousness. "
v. 24. And he stripped off his clothes also, either by removing all his clothes or at least his outer garment, leaving only the inner shirt of linen or cotton, and prophesied before Samuel in like manner, and lay down, literally, "fell," naked all that day and all that night. The length and the vehemence of the attack of ecstasy which Saul experienced was to indicate to him and others that his persecution of David was a battling against Jehovah and His Spirit, which should therefore not be persisted in, lest more serious effects follow. Wherefore they say, Is Saul also among the prophets? The proverbial saying, which had first gone the rounds when Saul returned from Ramah after meeting Samuel, was now given new nourishment. Unfortunately the heart of Saul remained unchanged, just as the hearts and minds of unbelievers in our days are sometimes drawn into a wave of religious excitement, without a subsequent change of life. Nevertheless, God has even the hearts of His enemies in His power, and they sometimes confess the truth against their will, thus serving the interests of the Lord’s kingdom.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 14, 16, 18, 21, 23 pin David to the wall with the spear
pin David to the wall with the spear
throw his spear so it would go through David and into the wall
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he might kill him
"Saul might kill David"
Michal ... told him
Michal told David
If you do not save your life
Here "save your life" is an idiom that refers to escape. AT: "If you do not escape" (See: Idiom)
you will be killed
This can be stated in active form. AT: "someone will kill you" (See: Active or Passive)
translationWords
send
messenger
save
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 11, 13, 18, 20, 21, 24 19:10 hurled his spear: See also 18:11; 20:33.
19:10 hurled his spear: See also 18:11; 20:33.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.