King James Version
1 Samuel 19
24 verses with commentary
Saul Tries to Kill David
And Saul spake to Jonathan his son, and to all his servants, that they should kill David.
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Saul's command to Jonathan 'that they should kill David' elevated private attempts to official policy. The Hebrew muth (death/murder) indicates lethal intent now shared with servants and heir. By including Jonathan, Saul tested his son's loyalty and implicated others in his sin. The conspiracy made David's position critical while forcing Jonathan to choose between father and friend.
But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself:
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Jonathan's delight (chaphets) in David and his warning intervention placed covenant loyalty above filial obedience. The practical wisdom of hiding 'until the morning' and 'abide in a secret place' provided immediate safety while Jonathan worked to change his father's mind. Jonathan's role as intercessor between king and fugitive foreshadows Christ's mediatorial work.
And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee.
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Jonathan's plan demonstrates strategic wisdom: he would 'stand beside' ('amad 'etsel) his father, positioning himself to observe and influence while David remained safely hidden. The promise 'what I see, that I will tell thee' commits to complete transparency. Jonathan functioned as intelligence gatherer and advocate simultaneously. The field setting allowed private conversation away from court observers. Such careful planning shows that faith does not preclude prudent action - Jonathan trusted God while taking practical steps to protect his friend.
And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good:
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Jonathan's defense of David employs careful rhetoric: David has 'not sinned against thee,' his works 'have been to thee-ward very good,' and the warning 'let not the king sin against his servant.' He appeals to justice, benefit, and Saul's own spiritual welfare. The phrase 'innocent blood' invokes covenant law against murder. Jonathan demonstrates how truth can be spoken to power wisely and courageously.
For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?
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Jonathan's reminder of David's victory over Goliath - 'thou sawest it, and didst rejoice' - recalled Saul's own past approval. The phrase 'the LORD wrought a great salvation' attributes the victory to divine agency. Jonathan exposed the irrationality of now hating one previously celebrated. 'Slay David without a cause' (chinnam, freely/without reason) indicts Saul's injustice.
And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain.
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Saul's oath 'As the LORD liveth, he shall not be slain' seemed to resolve the crisis. His hearkening to Jonathan's voice suggested repentance. Yet swearing by the LORD while harboring unchanged heart reflects Saul's pattern of religious language without spiritual reality. The temporary reconciliation would prove superficial, revealing that sworn promises without heart change remain unreliable.
And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past . in times: Heb. yesterday, third day
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Restoration appears complete: David returns to Saul's presence 'as in times past.' Jonathan's threefold action - called, showed, brought - demonstrates thorough mediation. He first summoned David from hiding, then provided full disclosure ('shewed him all those things'), then personally escorted him to the king. The phrase 'as in times past' suggests normalized relationship. Yet this reconciliation proved superficial. Without genuine heart change, Saul's repentance lasted only until David's next success triggered renewed jealousy. Apparent reconciliation without underlying transformation creates false security.
David's Escape
And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him. him: Heb. his face
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The cycle continues: renewed Philistine conflict provided occasion for David's military success, which triggered Saul's jealousy. The Hebrew makkah gedolah ('great slaughter') emphasizes decisive victory. 'They fled from him' indicates total rout. David continued faithful service despite past persecution, demonstrating character that served Israel's good regardless of personal danger. Ironically, the very victories that protected Israel from enemies made David a target of Israel's king. Faithful service in hostile environments often means blessing those who would harm us.
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.
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The evil spirit's return during David's music ministry parallels 16:23, showing Saul's unchanged condition. The detail that Saul 'sat in his house with his javelin in his hand' combines domesticity with menace. Even as David faithfully served, Saul clutched his weapon of murder. The contrast between David's ministry posture and Saul's violent readiness illustrates service amidst danger.
And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.
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Saul's second javelin attack, from which David 'slipped away' (parar, escaped), confirms his oath's worthlessness. The javelin striking the wall instead of David demonstrates divine protection. David's flight 'that night' began his fugitive years. The multiplication of escape narratives emphasizes God's sovereign preservation of His anointed through repeated dangers.
Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.
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Michal's warning 'If thou save not thy life to night, to morrow thou shalt be slain' reveals urgency and her choice of David over her father. The phrase 'save thy life' (malat nephesh) indicates mortal danger. Michal's loyalty forced her to deceive her royal father - a costly choice with long-term consequences for her relationship with both men. Love proved stronger than filial loyalty.
So Michal let David down through a window: and he went, and fled, and escaped.
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Michal's assistance in David's escape 'through a window' recalls Rahab's help for Israel's spies (Joshua 2:15). She became an instrument of divine preservation, fulfilling God's purposes despite her father's murderous intent. The window escape represents narrow deliverance through unexpected means. God frequently uses unlikely helpers to preserve His servants.
And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth. image: Heb. teraphim
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Michal's use of a household idol (teraphim) raises uncomfortable questions - why did David's wife possess such an image? The deception bought time for David's escape. The pillow of goats' hair created visual illusion. While Scripture neither condones the idol's presence nor the deception, it records God's use of flawed instruments to accomplish preservation.
And when Saul sent messengers to take David, she said, He is sick.
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Michal's lie - 'He is sick' (choleh) - bought precious time for David's escape. The simple declaration deflected immediate action, as entering a sick person's chamber risked both contagion and ceremonial defilement. Michal chose deception over obedience to her father, prioritizing David's life over filial loyalty. While Scripture records her lie without explicit approval, it demonstrates how Saul's violence corrupted family relationships, forcing his daughter into moral complexity. God often preserves His servants through imperfect human instruments.
And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him.
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Saul's command 'Bring him up to me in the bed, that I may slay him' reveals murderous obsession overriding all propriety. The phrase 'in the bed' indicates willingness to kill a sick man - violation of ancient codes that protected the vulnerable. Saul would murder his son-in-law in his marriage bed, defiling his own daughter's home. The progression shows how sin erodes all restraints: jealousy became hatred, hatred became murder attempts, murder attempts became willingness to violate every social boundary. Nothing was sacred when opposing God's purposes consumed Saul.
And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.
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The discovery of the deception - an image (teraphim) with goats' hair pillow - revealed Michal's ruse and David's escape. The household idol's presence raises theological questions about religious practice in David's home, but the narrative focuses on the escape's success. The messengers' discovery brought Michal under royal suspicion while confirming David had fled. God's purposes advanced despite, or through, morally ambiguous means. The text records events without endorsing every element, showing how divine sovereignty works through flawed human actions.
And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
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Saul's accusation of Michal - 'Why hast thou deceived me...sent away mine enemy?' - treats David as enemy and implies Michal's treachery. Her response - 'He said unto me, Let me go; why should I kill thee?' - shifts blame to David with an implied threat she likely fabricated. The web of deception demonstrates how Saul's violence corrupted all relationships around him.
David Flees to Samuel
So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.
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David's flight to Samuel at Ramah returns him to his spiritual father for counsel and protection. 'Told him all that Saul had done' indicates need for godly counsel in crisis. Their retreat to Naioth ('dwellings' - possibly a prophetic community) placed David in a spiritual stronghold. When physical safety fails, spiritual refuge remains. Samuel's protection extended to sharing the danger.
And it was told Saul, saying, Behold, David is at Naioth in Ramah.
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Intelligence reached Saul: David had fled to Samuel's prophetic community. The report 'Behold, David is at Naioth in Ramah' provided exact location. Informants tracked David's movements, demonstrating how thoroughly Saul's network surveilled the fugitive. Yet this intelligence would prove useless - divine power at Naioth would overwhelm every attempt at capture. Information without spiritual power achieves nothing against God's purposes. Saul knew where David was but could not touch him.
And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.
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The Spirit's power upon Saul's messengers, causing them to prophesy instead of arrest, demonstrates divine sovereignty over human intentions. Three times Saul sent messengers (vv.20-21); three times God intervened. The phrase 'the Spirit of God was upon the messengers' shows God appropriating even enemies for His purposes. Human plans dissolve before divine power.
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.
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The threefold sending of messengers - each group overpowered by the Spirit - demonstrates both Saul's stubborn persistence and God's inexhaustible power. The Hebrew structure emphasizes repetition: sent, prophesied; sent again, prophesied; sent a third time, prophesied. Saul refused to learn from repeated failure. His persistence against divine intervention reveals how obsession blinds rational assessment. Three groups of armed messengers became three companies of prophets. God's power converts enemies into worshippers when He chooses.
Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.
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When three sets of messengers failed, Saul went himself. His question at Sechu - 'Where are Samuel and David?' - linked the prophet and the fugitive as joint objects of his pursuit. The 'great well' (bor gadol) served as a landmark and gathering point where information could be obtained. Saul's personal intervention after three failed attempts shows both determination and desperation. He would soon discover that royal authority provided no immunity from the Spirit's power.
And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
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Saul's own experience of the Spirit's power - prophesying continuously from Sechu to Naioth - reveals God's sovereign ability to neutralize any threat. The phrase 'the Spirit of God was upon him also' places Saul alongside his messengers in involuntary prophetic seizure. Even the king could not escape divine control. This public prophesying humiliated Saul while protecting David.
And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets? lay: Heb. fell
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Saul's stripping off clothes and prophesying before Samuel, lying 'naked all that day and all that night,' represents complete exposure and humiliation. The repeated proverb 'Is Saul also among the prophets?' now carried ironic weight - the prophet-rejecting king lay helpless before the prophet. This vulnerable state gave David safe passage to escape while teaching that no power can ultimately resist God's purposes.