In
this chapter, Saul attempts to kill David eight times. He initially tries to
persuade Jonathan to murder David, but Jonathan refuses and asserts his
friend’s innocence (vv. 1–5). In response, Saul vows not to harm David.
However, he goes back on his word a short time later (vv. 9–10). In vv11-17 we
read that Michal betrays her father’s confidence for the sake of saving David. Michal
lies to her father to cover up her deceit. David flees to Samuel at Ramah and
goes into hiding.
Twice
Saul sent messengers to Ramah to arrest David but when they came into the
company of Samuel we read, “1 Samuel 19:20 (ESV): the Spirit of God came upon
the messengers of Saul, and they also prophesied.” And then Saul goes himself and we read:
1
Samuel 19:23–24 (ESV): “And the Spirit of God came upon him also, and as he
went he prophesied until he came to Naioth in Ramah. And he too stripped off
his clothes, and he too prophesied before Samuel and lay naked all that day and
all that night. Thus it is said, “Is Saul also among the prophets?””
This
leaves us with several questions. What
is the nature of this prophesying? How
can a man who is subject to harmful spirits also be under the control of God’s
Spirit? What in the world does nakedness
have to do with all this?
It
is likely that Samuel and these prophets, including David now, were in some
sort of Spirit-filled worship, perhaps declaring God’s Word with or through
song. When Saul’s messengers came into
the scene the Spirit of God overwhelmed them and they were irresistibly led to
join the group. Saul experienced a similar fate except the author tells us that
1 Samuel 19:23–24 (ESV): “And he too stripped off his clothes, and he too
prophesied before Samuel and lay naked all that day and all that night.” This appears to be a Divine act of
humiliation. Naked doesn’t necessarily
mean naked[1]. The Faithlife Study Bible suggests:
1
Samuel 19:24 (FSB): “Saul removes his regal robes when encountering God,
confirming the judgment of 15:23, 28. This involuntary prophesying seems
designed to humiliate Saul and show that, despite the trappings of power, he is
helpless before God.”
The
ESV Study Bible adds, poignantly: 1 Samuel 19:23–24 (ESVSB): “The aggressive,
angry king is humbled, even comically humiliated, before the power of the Lord,
against whom he vainly strives.”
As I
read this account I am reminded of Jonathan Edwards book: A Treatise onReligious Affections, where he writes,
“From
these things it certainly appears, that religious affections being in a very
high degree, is no evidence that they are not such as have the nature of true
religion. Therefore they do greatly err, who condemn persons as enthusiasts
merely because their affections are very high. And on the other hand, it is no
evidence that religious affections are of a spiritual and gracious nature,
because they are great. It is very manifest by the holy Scripture, our sure and
infallible rule to judge of things of this nature, that there are religious
affections which are very high, that are not spiritual and saving.”
In a
word, Edwards argues that by simple observation of person who is under the
influence of and seemingly affected by something spiritual is no evidence in
itself that they are experiencing a sanctifying manifestation.
To
be more blunt, just because someone experiences great tears; physical weakness
and even things such as shaking or other manifestations; or a person
experiences great grief and regret does not confirm they are experiencing the
sanctifying work of the Spirit. There has
to be more evidence than that to decide one way or the other. That is the point of Edwards’ book and what
he will explain.
To
be facetious, if many modern Christians had walked in on this praise service in
Ramah they would have assumed by the uncontrollable expressions of praise, the
anointing and perhaps “slaying of the Spirit” that a revival was in
process. Books would be written. Appearances on so-called Christian TV would
be made. Strategies to replicate the
event would be offered. There would be
no discernment as to what is actually going on.
I commend
to you Edwards’ book. This does not
comprehensively treat his infallible signs of the Spirit’s work, but it is a
good summary:
“I
shall consider Christian practice and holy life, as a manifestation and sign of
the sincerity of a professing Christian, to the eye of his neighbors and
brethren. And that this is the chief sign of grace in this respect, is very
evident from the word of God.”
Will
Saul arise from his stupor a man that is committed to holiness? Then it can be considered a sanctifying work
of the Spirit. If holiness of life is
not evident, true worship is absent also.
[1]
Nakedness does not always signify complete nudity, but is also applied to a
person with his upper garment off (cf. Isaiah 20:2; Micah 1:8; John 21:7).
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