1 Samuel - Odessa, Missouri Community of Christ

2007 Edition Dr. Constable's Notes on 1 Samuel 77This literary structure emphasizes how thoroughly Saul wanted to do away with his rival.Not only did those who desired the best for God love David, but those who desired thebest for themselves hated him.This is the third reference to an evil spirit afflicting Saul (cf. 16:14; 18:10). Thisinfluence overcame Saul's good intentions and resulted in his breaking his vow to God (v.6). Now David had to flee and escape. This phrase occurs three times in this chapter (vv.12, 18), and it contrasts with David being in Saul's presence (v. 7). From now on Davidwas no longer able to stay in Saul's presence, but he had to flee and escape seeking refugefrom the king wherever he could find it. David's days as an outlaw (living beyond theking's reach), which began here, would continue until Saul died.David's experience is typical of that of all people who choose to commit themselves tofollowing God faithfully. Because God blesses them and makes them a blessing to others,many people appreciate them. However others who want those blessings for themselves,but are not willing to do what is necessary to get them, despise them.Michal's attempt to protect David 19:11-17God's preservation of His anointed servant David stands out in this section as it does inthe first one in this chapter (vv. 1-7). In both cases it was one of Saul's own children whocame to David's rescue. Jonathan protected David at the beginning of this section (18:1-5), and Michal did so at its end (19:11-17). These acts of devotion bracket the chiasmnoted above.Saul reactivated his mission of putting David to death this time by using his servants (cf.v. 1). As Jonathan had done (v. 2), Michal told David what Saul was planning (v. 11).Then she aided his escape first by helping him flee from a window and then byfashioning a dummy in his bed and concocting a story that he lay sick. The householdidol (Heb. teraphim) was usually a small image three or four inches high that manypeople carried on their persons or set up in their homes as good luck charms.Archaeologists have found many such images in Palestine. Evidently Michal intended thepresence of this image beside (Heb. 'el) the bed to convince Saul's servants that Davidwas seriously ill. 237"Michal's ruse was probably effected by piling clothing, carpets, or thelike on David's bed and covering it with a garment, allowing only thegoats' hair at the head to show." 238The account of Michal's plan to provide David enough time to escape portrays her as awoman who had not committed herself completely to God. Was the household idol hersor David's? The text does not say, but other references to Michal and David elsewherelead me to conclude that it was hers. The possessor of the household idols was sometimes237 Some interpreters believe the teraphim image was quite large and was in the bed. See the note on verse16 in the NET Bible.238 Youngblood, p. 716.