The Holy Spirit used prophecy to stop murder

In Saul’s next attempt to destroy David, he unrealistically tried to involve those around him who loved David. Jonathan’s fondness for David is expressed by the same word as is used for the pleasure Saul had previously taken in David (18:22). It may be that Jonathan’s calm good sense in removing David from the scene and then facing his father with the realities of David’s support, through which the LORD won a great victory for all Israel, brought Saul back to one of his periods of reality. Jonathan must have had some awareness of Saul’s fear that David would replace him. 

Still, his serene acceptance of the implications of David’s victories was maybe a further factor in Saul’s recovery of perspective. Jonathan’s attempts to prevent his father from further damaging himself by his obsession are admirable. Saul was persuaded, and David, at least for a while, was able to return to court. Saul’s confirmation of his word with an oath reflects the extremes of his mood swings.

19:8–10 / A further outbreak of hostilities gave David more opportunity to cause havoc among the Philistines. Whether David’s further success caused Saul’s further loss of his always vulnerable mental and emotional control is not clear. 

But in a replica of his previous action (18:10–11), Saul tries to pin David to the wall with his spear. However, David dodges and disappears. Saul was not to be given an opportunity to make a second attempt. David’s escape appears first to have been from Saul’s presence to his own home, although it became a permanent flight from Saul’s court.

19:11–17 / This time, Saul’s violent anger did not die down, and he made premeditated arrangements to have David killed the next day. David’s wife, Michal, following her brother’s example in acting on David’s behalf, helped David to escape. 

The use of the idol as a ruse is reminiscent of Rachel’s hiding of her father’s household gods, where the same word is used (Gen. 31:19). Given the instability of Saul’s nature, Michal risked her own life to ensure David’s safety. Saul eventually discovered Michal’s ruse, but she averted his wrath by suggesting that David had threatened to kill her (v. 17).

David seems to have left Michal without a thought. He returns to visit Jonathan (20:1) but not Michal and apparently does not see her again until he insists, for what seem to be political reasons, that she be taken from Paltiel, who loved her, and returned to David (2 Sam. 3:13–14). 

Maybe Michal’s attitude to David the next time she looks through a window (v. 12) is understandable (2 Sam. 6:16). David continues to be portrayed as an attractive personality. It may be that his apparent disregard of the needs and feelings of others stems not so much from an uncaring nature as from a wholehearted involvement with the needs of the present that resulted in his overlooking other issues.

19:18–24 / David fled to Samuel at Ramah, possibly seeking to reassure Samuel that he had done nothing to precipitate Saul’s action, but probably seeking sanctuary. Ramah was only a few miles from Gibeah, still well within Saul’s reach. Saul’s irrational enmity was not yet assuaged, and even the thought of Samuel’s opposition did not deter him.

Three groups of soldiers and finally Saul himself attempted to capture David, but each was overtaken by some kind of ecstatic experience that prevented their taking further action. 

That this incident was also seen as a cause of the proverb about Saul’s prophetic activity does not conflict with the explanation given in 10:11. Saul could easily have become known for his episodic ecstatic behavior, and the proverb perhaps had gradually changed its emphasis from affirmation to irony, from “Is the hand of God also on Saul?” to “Is Saul mad?” 

What is clear is that the method by which Saul was prevented from killing David is envisaged as being under the control of the Spirit of God.