1 Samuel 19:22

1Sa 19:22 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.

Ver. 22. Then went he also to Ramah.] As if he had a mind to try it out with God, to wrestle a fall with the Most High.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

22. a great well] The great cistern, some well known landmark in Sechu, a place nowhere else mentioned, between Gibeah and Ramah. The reading is uncertain. The Sept. has “the well of the threshing-floor that is in Sephi (or, the hill).”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then went he also to Ramah,.... That is, Saul; his messengers not returning to him, when he sent one after another to take David, at length he set out himself from Gibeah to Ramah:

and came to a great well that is in Sechu; which was either the name of a man, the owner of the well, or a place near to which the well was, and is commonly thought to be the same with Shochoh, Sa1 17:1; at such places there was generally a concourse of people at certain times, to fetch water for the inhabitants of the place, and for the watering of flocks and herds, and so a proper place to stop at, and ask the following questions:

and he asked and said, where are Samuel and David? for his messengers not returning to him, he could not be sure where they now were, though he had heard they were at Naioth:

and one said, behold, they be at Naioth in Ramah; at the house of doctrine, or school in Ramah, as the Targum; thus one at the well replied, in answer to his question, who had seen them go there, or knew they were there.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

To a great well - Some large well-known cistern at Sechu, the site of which is uncertain, which Saul passed on his way from Gibeah to Ramah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Where are Samuel and David? for, his messengers not returning, he knew not exactly where they were.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Well — Or pit, as the word is rendered 1Sa_13:6. In the Hebrew it is made emphatic by the article, to the great pit, referring to some well-known spot.

Sechu — This word means a watching place; and since it is made definite by the article, it is better to translate it as a common noun, thus: He came to the great pit which is by the watching place. Some spot near Ramah is meant; probably a height where watchmen were stationed, in the vicinity of a notable cistern or pit, which has since been filled up.

He asked — Probably of some watchman there.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 22-24. (RAMAH.)

The meeting of three remarkable men.

This appears to have been the only occasion on which Samuel, Saul, and David were present at the same time and place. The meeting was a notable one, and may be compared with others (Exo_10:16; Act_25:24) Besides the three men just mentioned, there was also present One infinitely greater, and, although invisible, his power was displayed in a marvellous manner. Considered in relation to the Divine power, the narrative sets before us

I AN AGED PROPHET IMBUED WITH FEARLESS DIGNITY. His danger was great. What Saul might do may be judged from the fear which Samuel expressed on a former occasion, (1Sa_16:2) and from what he actually did not long afterwards. (1Sa_22:18, 1Sa_22:19) But the prophet went on with his holy service calm and undismayed. He was inwardly sustained by Divine power, as others have since been in danger and suffering. (Act_16:25) Such fearlessness is possessed by God"s servants in connection with

1. A firm persuasion that they are in the path of duty. They have within "a peace above all earthly dignities, a still and quiet conscience." If conscience "does make cowards of us all," it also makes us heroes. And

He that hath light within his own clear breast May sit in the centre and enjoy bright day; But he that hides a dark soul and foul thoughts Benighted walks under the midday sun (Milton, "Comus).

2. A vivid realisation of the presence and might of the Lord. Faith "sees him who is invisible" and "the mountain full of horses and chariots of fire". (2Ki_6:17)

3. A strong assurance of deliverance from their adversaries.

II A PERSECUTING MONARCH TURNED INTO A HARMLESS ENTHUSIAST. The Divine power was exerted first upon Saul"s messengers and then upon himself. In a somewhat similar manner, if not to the same extent, it is often exerted upon evil and persecuting men

1. In connection with the utterances of the praises of God by his servants (2Ch_20:22; Psa_149:6) Instances are not unknown in which "one that believeth not" has come into their assembly, and, hearing their praises, has fallen down on his face and worshipped God. (1Co_14:24, 1Co_14:25) This was not the first time that Saul was so affected, and the recollection of his earlier experience had probably some influence upon him. But then it was a sign that the power of God was for him, now that it was against him.

2. In order to restrain the wicked from carrying out their evil designs. He who holds the hearts of men in his hand thereby says, "Do my prophets no. (1Ch_16:22)

3. In order to restore them to the right way. It was to Saul more than a warning that he was fighting against God. "He was seized by this mighty influence of the Spirit of God in a more powerful manner than his servants were, both because he had most obstinately resisted the leadings of Divine grace, and also in order that, if it were possible, his hard heart might be broken and subdued by the power of grace. If, however, he should nevertheless continue obstinately in his rebellion against God, he would then fall under the judgment of hardening, which would be speedily followed by his destruction" (Keil).

III AN INNOCENT FUGITIVE RESCUED FROM IMPENDING DESTRUCTION. David was saved from the hand of Saul, and even (as it would appear) formally reconciled to him. (1Sa_20:18, 1Sa_20:27) The putting forth of the power of God was to him

1. An indication of the varied and abundant resources of God to protect in the greatest peril.

2. An assurance of Divine approbation in the way of trust and obedience.

3 . An encouragement to patient endurance. He might be tempted to reach the goal for which, as he was now probably fully aware, he was destined (1Sa_20:15 1Sa_23:17) by violent measures; but ever as he thought on this scene, together with the counsel and the whole course of the venerable prophet, he would feel that "the way of order is the best.

The way of order, though it lead through windings, Is the best. Right forward goes the lightning And the cannon ball; quick, by the nearest path, They come, opening with murderous crash their way To blast and ruin! My son, the quiet road Which men frequent, where peace and blessings travel, Follows the river"s course, the valley"s bendings; Modestly skirts the cornfield and the vineyard, Revering property"s appointed bounds, And leading safe, though slower, to the mark (Schiller, "Wallenstein). D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.