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1 Samuel 19:11-14
Michal Saves David's Life
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Where else Scripture says this.
Psalms 59:1
¶ To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. Deliver me from mine enemies, O my God: defend me from them that rise up against me.from verse 11Psalms 59:17
Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.from verse 11Joshua 2:15
Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.from verse 12Acts 9:24
But their laying await was known of Saul. And they watched the gates day and night to kill him.from verse 12Acts 9:25
Then the disciples took him by night, and let him down by the wall in a basket.from verse 12Genesis 31:19
And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.from verse 13Judges 16:2
And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him.from verse 112 Corinthians 11:32
In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:from verse 122 Corinthians 11:33
And through a window in a basket was I let down by the wall, and escaped his hands.from verse 12Psalms 34:19
Many are the afflictions of the righteous: but the LORD delivereth him out of them all.from verse 12Judges 18:14
¶ Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.from verse 13Judges 18:17
And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of war.from verse 13
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Commentary written on this passage, not on a single 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
7 surviving comments on this passage. 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.
The story relates how, when the vehement emotion of the demonic spirit had settled on Saul and the holy David quieted the disturbance of the passion by means of his psaltery, Saul found the spear that was standing by him, aimed it straight at David and hurled it against his benefactor. David, however, avoided the attack on himself by means of the divine alliance, and the assault of the spear fixed itself deeply in the wall. He fled the royal dwellings and was in his own house, in the hope that repentance would alter the king’s anger. But Saul placed his spearmen around David’s house and ordered the executioners to kill him. He barely escaped the dangers by letting himself down into the open through a window and avoiding detection by the guard.
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.
“Then Saul sent and watched his house to kill him.” This too is fittingly associated with the Lord’s passion, for house indicates the tomb where he rested in a three-day death. The Jews’ leaders sent men to guard it, to destroy so to say the fame of his name, so that by some trick it should not be claimed that he rose again, an eventuality which Christ had been heard earlier proclaiming. It was better that his enemies should of their own accord desire to condemn this, for it allowed the whole world to acknowledge the fact more certainly. The evidence which the unwilling witness offers is beyond doubt; it cannot be called partisan when confirmed by the guilty person.
But Michal took an image and laid it on the bed, etc. The history of the hairy skin, of the skins of goats, is evident; for there was a cushion sewn of goat's skin, which, with its unshorn hairs, feigned the head of a man lying in bed. The statue, however, is an imitation of the true and living; the dead skin of goats is the remains of a dead animal. Therefore, Michal took an image and placed it on David's bed, as he was let down through the window and secretly saved. The Church learned to regard the Jews' Lord, who was laid in the sepulcher, not as Christ, life and truth, but as a likeness of truth and life, declaring himself to be Christ the king. The Church is said to do this in the true manner of speaking, for it bears witness to the deeds done or to be done by the ungodly, as it is written in Leviticus, "Behold, the priest shall declare him unclean" (Lev. 13): not because he could bring leprosy to the clean, but to show what was already present in the unclean. Also, Michal placed the hairy skin of goats at the head of the statue. The Church, at its beginning, discovered the perfidy even of those who not only deny the Lord Savior as Christ but also claim he was burdened with sins, not resurrected from the dead. For it is certain that the goat often holds the type of a sinner, just as a sheep does that of the just. The hairs, brittle and externally superfluous to the body, signify dead works, becoming manifest due to their density and frequency. They place the hairy skin of goats at the head of the statue set up in the bed for David, asserting the flesh of the Savior to be rough and impure due to mortal sins, saying that until now it still holds the bed of the sepulcher, into which he descended dead. However, Michal covers the statue with garments, which the Church, after recognizing such perfidy, rejects; after showing it to the faithful, it immediately demonstrates it condemned and vanquished through outstanding works that no one else could accomplish.
Saul, however, sent messengers to seize David, etc. The unbelieving Jews sent ambushers immediately after the celebration of the Lord's resurrection, who, probing the hearts of the faithful, would seize from them the love of Christ either by flattery or by threats. But they, still silent from carnal fear and remaining hidden until the day of Pentecost, sought to return no other response to those asking than that faith languished within them and had not yet flourished well, not being firmed by the fire of the Holy Spirit.