TRV
Translation
King James Version
And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.
Complete Jewish Bible
But when the messengers entered, there before them was the household idol in the bed, with the goat's-hair quilt at its head.
Berean Standard Bible
And when the messengers entered, there was the idol in the bed with the quilt of goats’ hair on its head.
American Standard Version
And when the messengers came in, behold, the teraphim was in the bed, with the pillow of goats’ hair at the head thereof.
World English Bible Messianic
When the messengers came in, behold, the teraphim was in the bed, with the pillow of goats’ hair at its head.
Geneva Bible (1599)
And when the messengers were come in, behold, an image was in the bed, with a pillow of goates heare vnder the head of it.
Young's Literal Translation
And the messengers come in, and lo, the teraphim are on the bed, and the mattress of goats' hair , for his pillows.
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Commentary on 1 Samuel 19 verses 11–17
11 ¶ Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.
12 So Michal let David down through a window: and he went, and fled, and escaped.
13 And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth.
14 And when Saul sent messengers to take David, she said, He is sick.
15 And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him.
16 And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.
17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–17. Public domain.
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Gregory of NyssaAD 395
ON THE INSCRIPTIONS OF THE PSALMS 2.16.272-73
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.
John ChrysostomAD 407
ON THE PRIESTHOOD 1.8
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 19:16 vividly portrays Michal's ingenious and desperate act of deception to save her husband, David, from her father King Saul's murderous pursuit. This pivotal moment details how Michal fashioned a convincing decoy using a household idol (teraphim) and a pillow of goats' hair, strategically placing it in David's bed to simulate his presence, thereby misleading Saul's messengers and securing a critical window for David's escape.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in 1 Samuel 19:16 is rich with literary devices that enhance its dramatic impact and theological depth. There is a profound sense of Irony, as King Saul's relentless and murderous pursuit of David, God's chosen king, is thwarted not by a mighty army or divine intervention, but by a simple, domestic deception orchestrated by his own daughter, Michal. Furthermore, the use of teraphim, an object that might symbolize spiritual compromise within Saul's household, to save God's anointed, adds another layer of ironic complexity. The passage also masterfully employs Suspense, building palpable anticipation as the messengers enter the house, only to be met with an unexpected sight that delays their mission and leaves the reader wondering about David's fate. The teraphim itself functions as powerful Symbolism, not merely as a physical decoy but also potentially hinting at the lingering syncretism or spiritual state within Saul's royal family, where pagan objects might still reside despite their prominent roles in Israel. Finally, Michal's quick thinking and the success of her ruse serve as a subtle yet clear demonstration of Divine Providence, illustrating how God can sovereignly use human ingenuity, and even morally ambiguous actions, to protect His chosen instruments and further His overarching redemptive plan for David and, ultimately, for Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 19:16, while detailing a human act of deception, is deeply embedded within the broader biblical narrative of God's unwavering providential care for His chosen servants. Michal's quick thinking and loyalty, though employing a morally questionable means, ultimately serve to protect David, God's anointed king. This incident powerfully underscores the theological principle that God often uses unexpected people, circumstances, and even imperfect human actions to achieve His divine purposes. The narrative does not explicitly endorse the deception as a moral ideal but portrays it as an effective and necessary means of preserving David's life from Saul's unjust and murderous intent, highlighting the desperate circumstances and the sovereign hand of God guiding events. This passage reminds us that God's sovereignty extends over all human actions, even those born of fear or cunning, working them into His larger redemptive plan for His people and His kingdom.
REFLECTION AND APPLICATION
The account of Michal's ingenious deception in 1 Samuel 19:16 invites us to engage in profound reflection on the complexities of human action when faced with grave danger and the overarching sovereignty of God. While the Bible consistently upholds truthfulness and does not condone deception as a general principle for believers, this narrative illustrates how, in extreme, life-threatening circumstances, individuals may resort to unconventional means to protect life, especially the life of one chosen by God for a divine purpose. For believers today, this passage encourages us to cultivate profound wisdom and discernment in navigating difficult and ethically ambiguous situations, trusting that God can indeed work through both conventional and unconventional means to accomplish His will. It serves as a powerful reminder that our ultimate security and deliverance rest not in our cleverness or strategies, but in God's unfailing protection and His sovereign plan. We are called to live lives of integrity, yet also to recognize that God's purposes are often fulfilled through the courageous, and sometimes morally complex, actions of His people, prompting us to pray for divine wisdom to navigate ethical dilemmas with a heart devoted to God's glory and His righteous will.
Questions for Reflection
FAQ
What were teraphim and why were they in Saul's household?
Answer: Teraphim (תְּרָפִים, H8655) were household idols or cultic objects, often human-shaped, found in ancient Near Eastern cultures, including Israel. Their exact nature and function varied; they could be used for divination, as symbols of family inheritance, or simply as domestic deities. Their presence in Saul's household, despite Israel's covenant with Yahweh, suggests a degree of syncretism or religious compromise. This was not uncommon in ancient Israel, as seen with Rachel stealing her father Laban's teraphim in Genesis 31:19. In 1 Samuel 19:16, Michal uses the teraphim not for worship, but as a practical decoy, highlighting that such objects were readily available in homes, even those connected to the king.
Was Michal's deception morally justifiable?
Answer: The biblical text describes Michal's actions without explicitly condemning or condoning them. From a purely ethical standpoint, deception is generally viewed negatively in scripture (e.g., Proverbs 12:22). However, the narrative context is crucial: Michal was acting to save her innocent husband from a murderous, unjust king. In situations of life-or-death, where a righteous life is at stake, the Bible sometimes portrays deception as a means of divine protection, such as the Hebrew midwives deceiving Pharaoh to save Israelite babies (Exodus 1:17-19) or Rahab hiding the Israelite spies (Joshua 2:4-6). The primary focus of the narrative is on God's providential care for David, using Michal's ingenuity to preserve His anointed. While believers are called to truthfulness, this passage acknowledges the messy realities of a fallen world and God's ability to work through imperfect human actions for His greater redemptive purposes.
CHRIST-CENTERED FULFILLMENT
The narrative of Michal's clever deception to save David, God's anointed, from Saul's murderous intent finds profound Christ-centered fulfillment. David, though an imperfect earthly king, typologically foreshadows Jesus Christ as the true, perfect King, chosen and eternally protected by God. Just as David was supernaturally preserved from the relentless pursuit of an earthly king, so too was the ultimate Son of David, Jesus Christ, protected by divine providence from the forces seeking His destruction before His appointed time. The flight of the Holy Family to Egypt to escape Herod's murderous decree against the infants in Bethlehem (Matthew 2:13-15) powerfully mirrors David's escape, demonstrating God's unwavering commitment to protect His Son until His mission was complete. Ultimately, Christ, the Lamb of God, willingly laid down His life, not through deception, but through perfect obedience and self-sacrifice, to secure the eternal salvation of His people (John 10:17-18). His glorious resurrection then demonstrated His ultimate victory over death, sin, and all hostile powers, ensuring that those who are "in Christ" are eternally secure in His hands, just as David was secured by God's protective hand, even through the resourceful actions of others (John 10:28-30). Thus, Michal's act, a small but pivotal moment of human ingenuity, points to the grander, divine strategy of salvation, culminating in Christ's perfect work of protection and redemption for all who believe.