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 (Exodus 10:16; 1 Kings 18:16; Acts 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 (1 Samuel 16:2), and from what he actually did not long afterwards (1 Samuel 22:18, 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 (Acts 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" (2 Kings 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 (2 Chronicles 20:22; Psalm 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 (1 Corinthians 14:24, 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 harm" (1 Chronicles 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 (1 Samuel 20:18, 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 (1 Samuel 20:15; 1 Samuel 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 prophet of former days was, in all substantial point, identical with the preacher of these. The commission both of prophet and preacher is to set forth the Divine Oracles; to speak to their fellow sinners the word which proceedeth out of the mouth of the Lord. It is only an accidental, not an essential difference between the two, that in the case of the prophet this word is derived from immediate inspiration, while in that of the preacher it is gathered by prayerful study out of the pages of a written record. Nor, so long as the testimony borne by both is a testimony of God's Word, does it constitute an essential difference, that in the prophet's case the testimony should oftentimes be a warning of future and impending events, in the preacher's an admonition of present privileges and present duties.

I. A SPIRITUAL INFLUENCE EXERTED UPON CERTAIN PERSONS. Both the messengers of Saul and Saul himself were constrained by a strange and irresistible impulse to prophesy before Samuel. In this seizure and ecstasy of minds, previously bent on the prosecution of a hostile purpose, there was, no doubt, something miraculous, or rather, something that must not be confounded with the ordinary operations of the Holy Spirit. But yet there were circumstances in the former which may usefully remind us of the latter. Saul stripping off his royal apparel, and lying down in the very dust before Samuel — what a picture does this present to us of the sinner's self-abasement, when the convicting and converting influences of the Holy Spirit first pour in upon his heart! How does he prostrate himself, in deepest humiliation of spirit, at the foot of that cross which has now become his only hope? A blessed and happy influence this, which has been exerted upon his spirit; and one, haply, no less marvellous than the impression made upon Saul of old. Of the latter, men said, "Is Saul also among the prophets?" The spiritual character sat strangely and unwontedly upon this furious and worldly prince. So marvellous in men's eyes was the transformation, that "Saul among the prophets" passed into a proverb of marvellousness. And is not the result of the Holy Spirit's ordinary operations as much a marvel, in the strict and true sense of that word, as His bestowal of extraordinary gifts?

II. THE INSTRUMENTALITY EMPLOYED IN MAKING THIS IMPRESSION UPON SAUL HIMSELF AND HIS MESSENGERS. In the case of the latter, we are distinctly informed that it was not until they saw the company of the prophets prophesying and Samuel standing as appointed over them, that they also prophesied. What sight is so infectious, if we may be allowed to use the term, as that of a congregation of persons solemnly assembled for Divine worship, and joining, as with one heart and one tongue, in the sacred exercises of prayer and praise? Can such a sight fail — even if it make no permanent impression upon the spectator — of absorbing his mind for a season into the current of devotion? Over and above the associations of the place (which of themselves lend wings to devotion) there is a sympathy abroad — a sympathy recognised by the spiritual faculty within us — which lifts up the soul, as by an instinct, into unison with the song of praise and thanksgiving. When we see the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God is upon us, and we also prophesy. Such is, we believe, the experience of every devout mind; such the Christian's realisation of the blessing annexed by charter to Public Worship, "Where two or three are gathered together in My name, there am I in the midst of them."

(E. M. Goulburn, D. D.)