1 Samuel 19

As it is probable, however, that there might not be more than two or three years between the events (our translators indeed place them in the same year,) he might be a youth in both instances. As to the character given of David to Saul, it was evidently by some friend who wished to introduce him to court, and probably to promotion in the army; and if he had by any means heard of David’s rencontre with the lion and the bear, he was fully justified in speaking of him as valiant, and fit to be a soldier. But had this character been given him after the death of Goliath, would not his friend at once have said, that he was the man who slew the giant? Besides, after this conflict, we have such a rapid succession of events in David’s history, that there seems no room to admit the supposition of his returning to his father: (see (1 Samuel 18:2).) and even if he had done so, is it likely that Saul, after he became jealous of him, would have not only sent for him, but desired that he might remain with him, because he had found favour in his sight? In both hypotheses there are difficulties, arising probably from some circumstance unknown; but we think it better to leave existing difficulties than to create new ones, perhaps more in- But to return to our narrative, ‘It came to pass on the morrow,” that is, on a time subsequent to the former, (see note on v. 8,) “that the evil spirit from God” again afflicted Saul. By which is intended a relapse of his mental disorder, while at the same time the expression may allude to its cause and origin, in a manner which our philosophy does not admit.

This fit of insanity vented itself in prophesying “in the midst of his house.” We have before seen Saul among the prophets, his mind the broken images of that ecstatic scene. So we often find persons who have been accustomed to read their Bibles, and to other religious exercises, mingle with their ravings the most important truths, and the most beautiful language of divine revelation, from which those who know no better are induced to conclude that religion has made them mad, whereas their madness may, as in this case, have arisen from the want of religion; or from the indulgence of those criminal passions we find exhibited in this chapter; namely envy, jealousy, and hatred. These diabolical ee ig led Saul twice to attempt to kill David with his own hand, and afterwards to plot against his life, by sending him on desperate expeditions against the enemy: for Saul said, “Let the hand of the Philistines be upon him.” How far this murderous intention might be excused by his disease, can be known only to him that searcheth hearts, and weigheth human actions; but that it originated in wickedness of heart is most clear from what is said (ver.

12,) “Saul was afraid of David, because the Lord was with him, and was departed from Saul.” It is an awful symptom when the goodness of God to others, in the bestowment of either talents or prosperity, excites in us envy against them—“Is thine eye evil, because I am good?” ((Matthew 20:15).) nas; Saul, however, as his disorder increased, “was yet the more afraid of David, and became his enemy continually;” but David, on the other hand, “behaved himself more wisely than all the servants of Saul; so that his name was very precious.” ‘So is it the will of God, that by well-doing, ye may put to silence the ignorance of foolish men.” ((1 Peter 2:15).) Chap. XIX. Ver. 1—24. Jonathan reconciles his father to David for a time, but his envy again breaks out, and he seeks his life—While Saul was cruelly seeking the life of David, Jonathan, with all “the milk of human kindness”

in his breast, was labouring to preserve him, and for a short time succeeded in softening his father’s resentment. Michal also, Saul’s youngest daughter, fell in love with David, and her father was at first pleased with it, from the diabolical idea of making her the unconscious instrument of his destruction: but there was “an eye unseen” that watched over his life; and Michal is rich in inventions to preserve him, even at the risk of her father’s wrath. Having escaped from the hand of Saul, David now flies to Samuel, and joins the school of the prophets over which he presided at Naioth. Hither Saul sent messenger after messenger to apprehend him; but the devotional exercises in which they engaged appeared so heavenly, and they were so delighted with them, that they also prophesied; that is, they joined with the other prophets in their devotions, as we have before explained.

(See exposition of (1 Samuel 11)and notes.) Saul, aggravated by these repeated disappointments, goes himself; but, as on a former occasion, he also falls under the same influence. It is said that he lay down naked for a day and night; but by naked we must understand in the garment only in which he usually slept: and this extraordinary conduct of Saul under his present circumstances, compared with his similar behaviour on a former occasion, might well give rise to the proverb, ‘‘Is Saul also among the prophets?” We have before cautioned our readers from taking such ecstasies for those saving influences which we are taught in the New Testament to consider as the source of all vital piety. It may be more especially proper to caution young persons, lest they should mistake the elevation of their animal spirits, arising from the charms of music and of poetry, as blended in our Psalmody, for that principle of true devotion which maketh “melody in the heart unto the Lord.”

((Ephesians 5:19).) Sacred music is a most delightful and animating exercise; but without the principle of devotedness to God, it will ever be in his ear as “the sounding brass and tinkling cymbal.”

Notes on the verses

Chap. XIX. Ver. 1. Should kill David.—{Saul’s envy and enmity now burst forth, in the avowed purpose of putting David to death; and nothing less than the especial interposition of Providence could have saved David’s life, when every officer about the king’s person, and every soldier, had got positive orders to despatch him.}—Bagster, Ver. 13. Michal took an image.—Hebrew, Teraphim; which here must have had some resemblance to the human figure.—Covered it with a cloth.—(Rather, “the net-work of goat’s hair at its (the Teraphim’s) pillow;” for the kevir,’ (whence the Chaldee and Syriac kavreetho, a honey-comb, from its net-like form,) seems to have been a kind of mosquito-net, which, says Dr.

Shaw, is “a close curtain of gauze or fine linen, used all over the East, by people of better fashion, to keep out the flies.” ‘That they had such anciently cannot be doubted. Thus when Judith had beheaded Holofernes in his bed, (ch. xiii. 9, 15.) ‘‘she pulled down the canopy wherein he did lie in his drunkenness, from the pillars.” So Horace speaks of the canopy as used by the Roman soldiers serving under Donel, queen of Egypt.]—Bagster. Ver. 15. Bring him in the bed.—(‘The Eastern beds consist merely of two thick cotton quilts, one of which, folded double, serves as a mattress, the other as a covering. Such seems to have been the bed of David, which could easily have been carried, with himself in it, to the presence of Saul.

)—B. Ver. 16. When messengers, &c.—It is highly probable that David, when supposed to be sick, was thought to be hid in the harem or chamber of Michal; for we learn from Baron Du Tott, that a sick prince, Krim Gueray, the Cham of the Crimea, was confined to that apartment of his palace. “The Harems,” says Dela Motraye, “are sanctuaries, as sacred and inviolable, for persons pursued by justice, for any crime, debt, &c. as the Roman Catholic churches in Italy, Spain, Portugal, &c.—Though the Grand Seignor’s power over his creatures is such, that he may send some of his eunuchs even there, to apprehend those who resist his will.” Thus, we find, that to effect his purpose, Saul sent messengers to Michal, but they treated her Harem with too much respect to enter it, at first; but being authorized by Saul, they entered even into her chamber; and during the delay occuring from the privacy of Michal, David escaped.]—Bagster. Ver.

24. Lay down naked.—Hebrew, ** Fell down;” probably he threw himself down in a prostrate posture, which was the usual attitude of devotion. The word naked is often used in Hebrew as synonymous with undressed, which is seldom used for absolute nudity. So it is said, that when messengers were sent to Cincinnatus, to offer him the dictatorship, they found him ploughing naked, which is explained to mean, without his gown or toga. In the present instance, the meaning appears to be, without armour, which he doubtless wore in the pursuit of David, but stripped off to lie down. Compare note on (1 Samuel 17:33). rig. ¥