1 Samuel - Odessa, Missouri Community of Christ

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78 Dr. Constable's Notes on 1 Samuel 2007 Editionthe heir of the family in the ancient Near East, so perhaps Michal kept this idol forinheritance purposes as well as for worship. Perhaps teraphim had some connection withchildbearing (fertility; cf. Gen. 31:19 where barren Rachel kept teraphim). 239Saul expected more loyalty from his daughter than he received. Jonathan had describedDavid as Saul's servant (v. 4), but Saul now called him his enemy (v. 17). Michal seemsto have considered her lie justifiable (cf. v. 11). Jonathan had not lied to Saul (vv. 4-5).Both Jonathan and Michal's words resulted in David's safety temporarily, but Jonathanand Michal's characters contrast in what they said to their father and king.Saul's daughter, as well as his son, was protecting David from death. God's care forDavid resulted in the breaking of strong loyalties. In the ancient world a daughter'sloyalty to her father normally remained strong even after marriage. God overcame whatwas natural to protect His anointed and faithful servant.B. DAVID DRIVEN OUT BY SAUL 19:18—20:421. God's deliverance in Ramah 19:18-24How natural it was for David to seek refuge with the faithful prophet Samuel who residedless than an hour's walk from Saul's headquarters. Naioth was evidently a compoundwithin Ramah where Samuel headed a school of prophets. 240 God here rescued David, notby any human intermediary but directly by the overpowering influence of His Spirit.Prophesying involved praising the Lord (cf. 10:10-13; 1 Chron. 25:1-3). Saul's threegroups of messengers and even the king himself ended up serving God rather thanopposing Him. The Holy Spirit overrode the king's authority. 241 Saul's disrobing (v. 24)probably symbolized the loss of his regal dignity and status as well as his personaldignity. 242 Such a person was not fit to be king.This reference to Saul's prophesying (vv. 23-24), which happened near the place wherehe prophesied shortly after his anointing (10:12), became "an ironic comment on Saul'slife story." 243 Saul had begun his reign with great potential plus God's enabling Spirit,which resulted in his praising God (cf. 1 Chron. 25:1-3; 1 Cor. 12:3). Yet now he was239 On the disputed significance of possessing the family idols, see Stuart A. West, "The Nuzi Tablets,"Bible and Spade 10:3-4 (Summer-Autumn 1981):70; Kenneth A. Kitchen, The Bible In Its World, p. 70;and Kenneth L. Barker, "The Antiquity and Historicity of the Patriarchal Narratives," in A Tribute toGleason Archer, p. 135. It is noteworthy that Rachel and Michal both were the second daughters of theirfathers, both deceived their fathers with teraphim, and both proved to be disappointments to their husbands.240 The Hebrew word literally means "habitations." For an extended note on the schools of prophets, seeKeil and Delitzsch, pp. 199-206, and Edward J. Young, My Servants the Prophets, ch. V: "The Schools ofthe Prophets."241 In 1 Kings 1:9-16 King Ahaziah sent three groups of messengers to arrest Elisha, but the prophet calleddown fire from heaven and consumed the first two groups. The commander of the third group did not seekto oppose God's anointed prophet and received mercy.242 Robert P. Gordon, "Saul's Meningitis According to Targum 1 Samuel XIX 24," Vetus Testamentum 32:1(January 1987):39.243 Baldwin, p. 134.
2007 Edition Dr. Constable's Notes on 1 Samuel 79almost a raving madman. 244 Saul drove himself to the brink of insanity by refusing tosubmit to God who still exercised sovereign control over him despite the king's attemptsto go his own way.It is significant that this chapter closes with the repetition of the saying, "Is Saul alsoamong the prophets?"". . . To question the genuineness of Saul's prophetic behavior was toquestion his legitimacy as king of Israel . . ." 245This derogatory saying brackets the story of Saul's contacts with Samuel and with theHoly Spirit (cf. 10:11). It reminds the reader that Saul had the potential to be a great kingbecause of Samuel and the Spirit's resources that were available to him. The narrative thatthe two occurrences of this saying enclose explains Saul's failure. He lost the opportunityto found a dynasty, he lost his own throne, and he lost his personal dignity because herefused to act like a prophet. That is, he refused to put the honor, glory, and will of Godbefore his personal ambitions and pride.Saul lost the privilege of reigning, he became a vessel unto dishonor, he created problemsfor others, and he eventually destroyed himself. Another Saul, Saul of Tarsus, perhapslearning from the experiences of Saul of Gibeah, who may have been his namesake,feared the possibility that he might similarly disqualify himself (1 Cor. 9:27). 246The three instances of David's deliverance in this chapter show how God preserved Hisanointed. He used both natural and supernatural means to do so. Since God has anointedChristians with His Spirit (1 John 2:20), this record of how God preserves His anointedshould be an encouragement to us.2. Jonathan's advocacy for David ch. 20This chapter records Jonathan's last attempt to reconcile Saul to David. The emphasis ison the hardening of Saul's heart that God allowed to take place since the king refused torepent genuinely.David's concern for his own safety 20:1-11David was wondering if he had done something wrong that had provoked Saul's hatred(v. 1). Walking with God is sometimes confusing. We need to learn, as David did, thatwhen we try to follow God faithfully some people will oppose us simply because wewant to do God's will. Their antagonism is not the result of our sinfulness but theirs.244 This passage does not support the theory that the prophets became ecstatic when they prophesied. SeeWood, The Prophets . . ., pp. 40-56, 92-93. Neither do 1 Sam. 18:10; 1 Kings 18:29; 22:10-12; 2 Kings 9:1-12; Jer. 29:26; Hos. 9:7; or any other passages.245 Youngblood, p. 717.246 We must not confuse disqualification from service with loss of salvation. The former is possible forevery believer, but the latter is not (cf. Rom. 8:31-39).
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