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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 19:11–17. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Saul's further design of mischief to David. When David had escaped the javelin, supposing he went straight to his own house, as indeed he did, Saul sent some of his guards after him to lay wait at the door of his house, and to assassinate him in the morning as soon as he stirred out, Sa1 19:11. Josephus says the design was to seize him and to hurry him before a court of justice that was ordered to condemn him and put him to death as a traitor; but we are here told it was a shorter way they were to take with him: they were ordered to slay him. Well might David complain that his enemies were bloody men, as he did in the psalm which he penned at this time, and upon this occasion (Ps. 59), when Saul sent, and they watched the house to kill him. See Sa1 19:2, Sa1 19:3, and Sa1 19:7. He complains that swords were in their lips.
II.David's wonderful deliverance out of this danger.
Michal was the instrument of it, whom Saul gave him to be a snare to him, but she proved to be his protector and helper. Often is the devil out-shot with his own bow. How Michal came to know the danger her husband was in does not appear; perhaps she had notice sent her from court, or rather was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent that they said, Who dost hear? which David takes notice of, Psa 59:7. She, knowing her father's great indignation at David, soon suspected the design, and bestirred herself for her husband's safety.
1.She got David out of the danger. She told him how imminent the peril was (Sa1 19:11): Tomorrow thou wilt be slain. As Josephus paraphrases it, she told him that if the sun saw him there next morning it would never see him more; and then put him in a way of escape. David himself was better versed in the art of fighting than of flying, and had it been lawful it would have been easy for him to have cleared his house, by dint of sword, from those that haunted it; but Michal let him down through a window (Sa1 19:12), all the doors being guarded; and so he fled and escaped. And now it was that, either in his own closet before he went or in the hiding-place to which he fled, he penned that fifty-ninth Psalm, which shows that, in his fright and hurry, his mind was composed, and, in this great danger, his faith was strong and fixed on God; and, whereas the plot was to slay him in the morning, he speaks there with the greatest assurance (Sa1 19:16), I will sing aloud of thy mercy in the morning.
2.She practised a deception upon Saul and those whom he employed to be the instruments of his cruelty. When the doors of the house were opened in the morning, and David did not appear, the messengers would search the house for him, and did so. But Michal told them he was sick in bed (Sa1 19:14), and, if they would not believe her, they might see, for (Sa1 19:13) she had put a wooden image in the bed, and wrapped it up close and warm as if it had been David asleep, not in a condition to be spoken to; the goats' hair about the image was to resemble David's hair, the better to impose upon them. Michal can by no means be justified in telling a lie, and covering it thus with a cheat. God's truth needed not her lie. But she intended hereby to keep Saul in suspense for a while, that David might have some time to secure himself, not doubting but those messengers would pursue him if they found he had gone. The messengers had so much humanity as not to offer him any disturbance when they heard he was sick; for to those that are in this misery pity should be shown; but Saul, when he heard it, gave positive orders that he should be brought to him sick or well: Bring him to me in the bed, that I may slay him, Sa1 19:15. It was base and barbarous thus to triumph over a sick man; and to vow the death of one who for aught that he knew was dying by the hand of nature. So earnestly did he thirst after his blood, and so greedy was his revenge, that he could not be pleased to see him dead, unless he himself was the death of him; though awhile ago he had said, Let not my hand be upon him. Thus when men lay the reins on the neck of their passions they grow more and more outrageous. When the messengers were sent again, the cheat was discovered, Sa1 19:16. But by this time it was to be hoped that David was safe, and therefore Michal was not then much concerned at the discovery. Saul chid her for helping David to escape (Sa1 19:17): Why hast thou deceived me so? What a base spirit was Saul of, to expect that, because Michal was his daughter, she must therefore betray her own husband to him unjustly. Ought she not to forsake and forget her father and her father's house, to cleave to her husband? Those that themselves will be held by no bonds of reason or religion are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse: He said, Let me go, why should I kill thee? As her insinuating that she would have hindered his flight was false (it was she that put him upon it and furthered it), so it was an unjust unworthy reflection upon him to suggest that he threatened to kill her if she would not let him go, and might confirm Saul in his rage against him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves and so haughty in his menaces, as she here represented him. But David suffered both from friends and foes, and so did the son of David.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now Michal’s name means “reign,” because sin reigned over our nature up to that time. And at the very time he himself was born, he [the Lord in the figure of David] went out through a window. And the window indicates the return to the light again of the one who made himself known to those sitting in darkness and the shadow of death.And his image is seen on the bed. For the angel says to those seeking the Lord in the tomb, “Why do you seek the living with the dead? He is not here; he is risen.” “Behold the place” in which he lay. Those seeking the Lord saw the tomb in which he was buried empty of the body of the one they were seeking. Only the burial sheets were in it. We think, therefore, that the image of David on the bed signifies the resurrection of the Lord in the tomb, through which the true averting of our death through expiatory sacrifice occurs.
And not in war only, but also in peace the need of deceit may be found, not merely in reference to the affairs of the state but also in private life, in the dealings of husband with wife and wife with husband, son with father, friend with friend, and also children with a parent. For the daughter of Saul would not have been able to rescue her husband out of Saul’s hands except by deceiving her father. And her brother, wishing to save him whom she had rescued when he was again in danger, made use of the same weapon as the wife.
And again Saul sent messengers to see David, etc. When the Church was preaching Christ from the advent of the Holy Spirit, the leaders of the Jews sent [people] to more carefully see what was believed about Jesus, whether He was Christ or a prophet; whether He had risen or still lay in the sepulchre, saying: Proclaim to us who are present; because He has not risen from the dead, but still lying in the bed of earth, He awaited the day of universal resurrection, so that thus faith in Him may be uprooted and eliminated from the world. When the persecutors began to confront the Church, with the faithful rejoicing over Christ's triumph, nothing met the impious except the stone of stumbling and the rock of offense to those who stumbled at the word and did not believe; considering Him as if a leper, struck and humbled by God (Isaiah 53). But He, as the prophet subsequently added: He was wounded for our iniquities, He was crushed for our sins.
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Summary
1 Samuel 19:15 powerfully illustrates King Saul's escalating and murderous obsession with David, revealing his unyielding resolve to eliminate his perceived rival. Despite Michal's clever deception to feign David's illness, Saul's deep-seated paranoia and determination lead him to send messengers a second time, demanding David be brought to him, even if confined to his bed, so that Saul could personally ensure his death. This verse underscores the destructive nature of unchecked jealousy and the relentless, irrational pursuit of power, setting the stage for David's prolonged period as a fugitive.
Context
Literary Context
This verse is a pivotal moment in the ongoing narrative of Saul's attempts to kill David, immediately following Michal's ingenious act of deception in 1 Samuel 19:11-14. Having learned of her father's murderous intent, Michal helps David escape through a window. To buy time and mislead Saul's initial messengers, she places a household idol (teraphim) in David's bed, covering it with a goat's hair blanket, and claims David is too ill to move. When Saul's first group of messengers reports David's supposed sickness, Saul's suspicion is immediately aroused. Verse 15 marks his decisive, second command, demonstrating his refusal to be thwarted and his personal insistence on verifying David's presence, even if it meant dragging him from his supposed sickbed. This intensifies the high-stakes drama and highlights the desperate measures taken by both sides in this escalating conflict.
Historical & Cultural Context
The setting is the early period of the Israelite monarchy, likely the late 11th century BCE. King Saul, once chosen by God, has become increasingly unstable, afflicted by an "evil spirit from the Lord" (1 Samuel 16:14). His animosity towards David is rooted in profound jealousy over David's military prowess, the people's adoration (as seen in 1 Samuel 18:7), and the divine favor clearly resting upon David, who had been secretly anointed by Samuel (1 Samuel 16:1-13). Saul views David as a direct threat to his dynasty, leading to repeated attempts on David's life. The king's command to "Bring him up to me in the bed" reflects the absolute authority of an ancient Near Eastern monarch, where royal decrees were to be obeyed without question, regardless of the subject's condition. The presence of teraphim in Michal's house, despite the Mosaic prohibition against idolatry, suggests a syncretistic religious practice common in the period, where traditional Israelite faith coexisted with remnants of pagan customs.
Key Themes
This verse powerfully contributes to several overarching themes in 1 Samuel. Firstly, Saul's Degeneration and Moral Decay is starkly evident. His unchecked jealousy and paranoia, fueled by a malevolent spirit, have transformed him from Israel's anointed king into a relentless, murderous persecutor. His demand to bring David "in the bed" reveals a chilling disregard for human life and dignity. Secondly, the theme of Divine Protection and Providence is central. Despite Saul's fervent and repeated attempts to kill David, God consistently intervenes to preserve His chosen one, often through unexpected means like Michal's quick thinking. David's life is miraculously preserved, underscoring God's faithfulness to His covenant and His sovereign hand in orchestrating events to fulfill His purposes, as echoed in David's later reflections on God's deliverance (e.g., Psalm 34:7). Lastly, the narrative highlights Human Agency and Moral Complexity, particularly through Michal's actions. While her deception involves a lie and the use of an idol, her motivation is to save her innocent husband from her murderous father, presenting a morally ambiguous situation within the broader narrative of God's unfolding plan for David.
Exposition and Analysis
Key Word Analysis
H7971 (שָׁלַח) means "to send away, for, or out." While the KJV adds "[again]" for contextual clarity, the Hebrew verb itself simply denotes the act of dispatching. The repeated sending of messengers (implied by the narrative flow following the first dispatch in 1 Samuel 19:11) underscores Saul's growing suspicion, impatience, and unyielding determination. It signifies his refusal to be thwarted by the initial report and his obsessive focus on confirming David's presence.
H4296 (מִטָּה) refers to a couch or bed, often used for sleeping or reclining. Saul's chillingly specific command to bring David "in the bed" is highly significant. It implies that even if David were genuinely sick or incapacitated, Saul wanted him brought in his state of maximal vulnerability. This command highlights the king's absolute authority and his desire to strip David of any dignity or potential for resistance, making his intended execution appear as a controlled, official act rather than a desperate pursuit.
H4191 (מוּת) is a primitive root meaning "to die" or, causatively, "to kill." This verb leaves no ambiguity about Saul's ultimate intention. It is a direct and forceful term for killing, often implying a violent or premeditated act. Saul's explicit declaration of his intent to "slay him" demonstrates the depth of his murderous rage and his complete disregard for David's life, despite David's previous loyalty, service, and anointing by God.
Verse Breakdown
"And Saul sent the messengers [again] to see David"
This clause immediately conveys Saul's deep suspicion and his refusal to accept the initial report from his first group of messengers that David was sick. His decision to send them "again" (implied by the context of 1 Samuel 19:14) highlights his relentless pursuit and his determination to personally verify David's presence. It underscores his obsessive focus on eliminating David and his unwillingness to be deterred from his murderous goal.
"saying, Bring him up to me in the bed"
This command is chillingly precise and reveals the extent of Saul's malice. He demands that David be brought to him, even if he is in a state of weakness or illness, confined to his bed. This demonstrates Saul's absolute authority as king and his desire to humiliate David, bringing him forth in a state of utter vulnerability, making escape or resistance impossible. It underscores the depth of Saul's control and his intention to personally oversee David's fate.
"that I may slay him"
This final phrase explicitly states Saul's murderous intent without any pretense of justice or due process. There is no mention of a trial or judgment; Saul's sole purpose is to kill David immediately and decisively. This raw declaration reveals the depth of his hatred and the consuming nature of the evil spirit that afflicts him, transforming him from a king into a relentless and irrational persecutor.
Literary Devices
The passage employs several potent literary devices that amplify its dramatic impact. Dramatic Irony is strongly present, as the reader knows David is not in the bed, but Saul, consumed by his obsessive rage, believes he is. This creates intense tension and highlights Saul's delusion and the futility of his efforts against God's chosen one. Foreshadowing is also evident; Saul's escalating attempts to kill David in this scene foreshadow the prolonged period of persecution David will endure, forcing him to live as a fugitive. This relentless pursuit will profoundly shape David's character, his dependence on God, and his future leadership. The scene also utilizes Symbolism: the "bed" here symbolizes vulnerability, helplessness, and even death, contrasting sharply with Saul's desire for absolute power and control. Saul's command to bring David in his bed is a symbolic act of ultimate degradation and power assertion. The rapid succession of events—Michal's deception, the initial messengers, Saul's immediate suspicion, and the second, more aggressive command—masterfully builds Suspense, keeping the reader on edge about David's fate and the unfolding divine plan.
Theological and Thematic Connections
1 Samuel 19:15 powerfully illustrates the theological truth of divine sovereignty and protection over God's chosen ones, even amidst intense human malice. Saul's relentless pursuit, fueled by an evil spirit and unchecked jealousy, represents the forces of opposition that God's people often face throughout history. Yet, God's providential hand is strikingly evident in David's repeated, miraculous escapes, often through unexpected means like Michal's deception. This passage underscores that while human evil can be deeply destructive and persistent, it ultimately cannot thwart God's divine purposes for those He has called and anointed. It also serves as a sobering warning about the corrupting nature of envy, paranoia, and a refusal to submit to God's will, which can lead even a king to irrational and murderous behavior, demonstrating the tragic consequences of spiritual rebellion.
Reflection and Application
The narrative of 1 Samuel 19:15 offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that even when facing seemingly insurmountable opposition, relentless adversaries, or life-threatening circumstances, God's protective hand is sovereign and actively at work. Just as David experienced repeated deliverances, often through surprising and unconventional means, we are called to cultivate a deep trust in God's faithfulness to preserve and guide us through our own trials. This passage also serves as a stark warning against the destructive power of unchecked negative emotions, particularly jealousy, envy, and bitterness. Saul's tragic descent into madness and murderous intent illustrates how these sins can utterly consume an individual, leading to irrational, self-destructive, and deeply harmful behavior. It challenges us to examine our own hearts, to surrender our desires and ambitions to God's perfect will, and to cultivate a spirit of contentment and trust in His provision, rather than allowing envy or bitterness to fester and corrupt our souls. Ultimately, this account reinforces the foundational truth that our ultimate security and hope rest not in human strength, cunning, or control, but in the unfailing providence and sovereign care of God.
Questions for Reflection
FAQ
Why was Saul so intent on killing David, especially at this point?
Saul's escalating intent to kill David stemmed primarily from intense jealousy, profound paranoia, and the oppressive influence of an evil spirit that afflicted him (1 Samuel 16:14). David's extraordinary military successes (1 Samuel 18:7), the widespread adoration of the people, and the undeniable divine favor clearly resting upon David (1 Samuel 18:12, 14) convinced Saul that David was destined to replace him as king. Saul had already made several direct attempts on David's life with a javelin (1 Samuel 18:11; 1 Samuel 19:10). At this point in 1 Samuel 19:15, Saul's murderous resolve is at a peak because he perceives David as an immediate and existential threat to his throne and dynasty, and he is unwilling to tolerate any obstacle to his elimination. He is consumed by a desperate desire to thwart God's perceived plan and secure his own power, leading to increasingly irrational and desperate actions.
What was the significance of Michal placing the teraphim in David's bed?
Michal's use of the teraphim (household idols or images) was a clever, albeit morally ambiguous, deception designed to buy crucial time for David's escape. By placing the teraphim in the bed and covering it with a goat's hair blanket, she skillfully created the illusion that David was still in bed, genuinely sick and unable to move. Culturally, teraphim could vary significantly in size, ranging from small figurines to life-sized effigies, and were sometimes associated with household inheritance rights or even divination. Their presence in Michal's home, despite the Mosaic law prohibiting idolatry (Exodus 20:4), reflects a complex religious reality in early Israel, where traditional Israelite faith sometimes coexisted with remnants of pagan customs. The primary significance of this act lies in its immediate effectiveness as a ruse: it made the bed appear occupied by a human figure, leading Saul's initial messengers to believe David was genuinely ill and thus preventing them from immediately seizing him. This deception highlights Michal's quick thinking, her resourcefulness, and her loyalty to David, her husband, over her murderous father.
Christ-Centered Fulfillment
The relentless persecution of David by King Saul, culminating in Saul's murderous command in 1 Samuel 19:15, powerfully foreshadows the ultimate persecution faced by the true and eternal King of Israel, Jesus Christ. Just as David was God's anointed, chosen to reign despite Saul's opposition, so too was Jesus the Messiah, the ultimate Anointed One, who would face far greater hatred and attempts on His life from the powers of this world. Saul's irrational rage against David, who was innocent of any wrongdoing against the king, mirrors the unjust animosity directed at Jesus, who "committed no sin, nor was any deceit found in his mouth" (1 Peter 2:22). While David experienced miraculous escapes through human intervention and divine providence, Jesus, in His ultimate act of sacrificial love, willingly submitted to the cross, allowing Himself to be "slain" as the Lamb of God who takes away the sin of the world (Revelation 5:9) for the salvation of humanity. His death, however, was not a defeat but the ultimate victory over sin and death, demonstrating God's sovereign plan to overcome evil and establish His eternal kingdom. Through Christ's sacrifice and resurrection, believers are granted a divine protection far greater than David's physical deliverances – protection from the power of sin, spiritual death, and eternal condemnation, securing their eternal life and spiritual well-being (Romans 8:38-39). Thus, David's story of persecution and divine deliverance points forward to the greater story of Christ's suffering, triumph, and the secure hope He offers to all who believe in Him (Hebrews 2:14-15).