Who was Michal in the Bible?

Younger daughter of Saul, and wife of David. She helped David to escape when her father sought his death. When David was being persecuted she was given as wife to Phaltiel; but when David came into power he demanded of Abner that she should be restored to him. She did not share David's zeal for the Lord, for when he brought up the ark and danced in joy before it, she not only despised him in her heart but reproached him for it. On this account she was barren the rest of her days. 1 Sam. 18:20-28; 1 Sam. 19:11-17; 1 Sam. 25:44; 2 Sam. 3:13-14; 2 Sam. 6:16-23. In 2 Sam. 21:8, for 'Michal,' it should probably be read '[the sister of] Michal,' that is, Merab, as in 1 Sam. 18:19. Michal is an instance of how altogether beyond the natural mind are the leadings of the Spirit of God: cf. 1 Cor. 2:14.

We know little of Saul's family, except his son Jonathan, and Michal his daughter, who married David. Jonathan was killed with his father and two brothers, Abinadab and Melchishua, at the battle of Mount Gilboa. Ishbosheth, another son, took his father's throne, and reigned for perhaps seven years: years of constant war with David, the king of God's choice. At the end of that time two of his servants murdered him on his own bed. David calls him a "righteous man". Two other sons of Saul, Armoni and Mephibosheth, were hanged before the Lord for their father's wickedness in breaking faith with the Gibeonites. When David went into rejection, Michal became the wife of Adriel the Meholathite. She had five sons by this marriage, all of whom were hanged with their uncles just mentioned. Michal herself was later restored to David, but because she despised her husband at the time the ark was brought to Jerusalem "therefore Michal the daughter of Saul had no child unto the day of her death." (2 Sam. 6:23). It would be difficult to find a more terrible end of a whole family, and I doubt not their father was responsible. He began by rejecting the word of the Lord, and the Lord rejected him. (1 Samuel 15:26). What an unspeakably solemn lesson for every parent. The Word of the Lord claims authority over us, and we cannot reject it with impunity. He turned, in jealousy, against David the man of God's choice, and hated him with a mad hatred. The night before his death, he owns: "God is departed from me," and so he turns for help to a witch, to the Devil himself.

The references in 1 Samuel 18:20, 28 are sufficient testimony that Michal, the daughter of Saul, really loved David. Her father, in his enmity towards David, thought to use her as a snare that would cause David's downfall. His efforts failed. Michal loved David and she proved her love for him by saving his life through a stratagem by which David eluded those sent by Saul to kill him. In New Testament language she cared for her husband's interests (1 Cor. 7:34). How sad that her natural love should have blinded her eyes when David danced with all his might before the ark of Jehovah. (2 Sam. 6:12-16). Her cutting and sarcastic remarks offended David. Perhaps she wasn't pleased because he wore a priestly ephod instead of the princely garment he received from Jonathan (1 Sam. 18:4). Whatever the reason for her defamatory remarks David pointed out to her that Jehovah and His people were his prime interest, and she, above all people, should have recognised it. The breach, created by her lack of appreciation of David's enthusiasm for the ark of Jehovah, apparently was never healed. While natural feelings and responsibilities have a place which is honoured by God, they should never take precedence over the spiritual. When God created Eve it was that she should be a helpmate to Adam (Gen. 2:18). Michal was prepared to help David on the natural level but not on the spiritual level. It is a happy situation when husband and wife are united in spirit on both levels, but especially in the things of the Lord. Zacharias and Elizabeth in Luke 1 verse 6 provide an excellent example as do Aquila and Priscilla in Romans 16 verses 3 and 4 and other passages. It is better for a wife to see her husband a humble but efficient servant and lover of Christ, than to encourage him to be a successful business man, or important in politics or the affairs of this doomed world, and yet without power or influence in divine things. Proverbs 31:12 is a good guideline for any Christian wife "She will do him good and not evil all the days of her life".

Soon the king, who is already a murderer in his heart, becomes that in reality (v. 11), seeking in an insidious way to rid himself of the object of his hatred. He promises his daughter Merab to David, but this is only a sham. “Fight Jehovah's battles,” Saul tells him, full of outward respect, while in the depths of his heart hatred is boiling and the desire to see “the hand of the Philistines … upon him” (vv. 17-19).

Michal, Saul's second daughter, loves David. Saul tells himself: “I will give him her, that she may be a snare to him, and that the hand of the Philistines may be upon him” (v. 21). In his thoughts this union is a new means of getting rid of his future son-in-law. He dissimulates and orders his servants to speak to David secretly, saying: “Behold, the king has delight in thee, and all his servants love thee” (v. 22). He pretends to feel affection toward him in order to push the son of Jesse to his destruction all the more surely.

A fresh triumph of David's re-awakens the evil spirit that had taken control of Saul. As long as the believer does not trouble Satan by victories won over his followers his hostility remains asleep, as it were, but his mortal hatred soon awakens. We see this hatred against David at the very moment when the evil spirit seems to be subdued by the gracious relief which David procures for the king. A moment comes, then, when the only thing the believer can do is to flee, to escape like a bird out of the fowler's net. Now David's death is irrevocably decreed. Michal, motivated by her natural affection for David, comes to his help in her own way, God using here the human feelings that animated her (vv. 11-17).

This passage also reveals to us the fact that there was an image (a teraphim) in David's house. Certainly, David did not worship it, but its presence allows us to conclude that he put up with it. The teraphim was not an idol, properly speaking, and the Word is careful to distinguish the one from the other. (See Hosea 3:4; Zech. 10:2; 1 Sam. 15:22-23; 2 Kings 23:24; Ezek. 21:21; Gen. 31:19, 30, 32-35; Judges 17:3-5; Judges 18:17-18, 20) The image (teraphim) is somewhat inferior to the idol; it is a sort of demi-god whose domain is the household; it is clothed with a certain importance, and is even consulted on occasion. Such superstitions quickly lead to true idols; this is exactly how Jacob judged the matter, when he told Laban to take back his gods (Gen. 31:32). Often the believer lacks the energy to banish these occasions of stumbling from his family, and each one of us must be earnestly mindful of this even though, like Jacob et David, we may not personally attribute to them any influence over our life. The image had evidently been introduced into David's household by Michal, Saul's daughter, who was thus a snare to the man of God.

“They brought in the ark of Jehovah, and set it in its place, in the midst of the tent that David had prepared for it” (v. 17). All the people are blessed and are satisfied. Michal, left in her haughty solitude, to her shame is stricken with barrenness until her death. From that time on she is a stranger to David. The character of this daughter of Saul reflected that of her father. In Saul there was hatred; in Michal there was contempt for the Lord's anointed. There can be no more fellowship between her and the king. Typically speaking, He abandons the daughter of this fallen race to judgment while he, the chosen one of the Lord, is established as prince over His people Israel.

Absalom was a still greater trial to him, Adonijah became the rival of Solomon (1 Kings 1:5). In this record of taking these different women as wives, in this gross indulgence of the flesh, he prepared himself for the great sin of his life. Disorder and much confusion followed. Abner's deed in taking Rizpah insulted Saul's house and Ish-bosheth protested and Abner's fury came upon the weakling whom he had made king. Then suddenly Abner professed belief in David's God-given kingdom. His arrogant pride is seen in verse 10; as if it was in his power to set up the throne of David over all Israel , from Dan to Beer-sheba. The poor counterfeit king was silenced. Then we see Abner entering negotiations with David. Had David again relapsed that he fell in with Abner? We do not hear a word that he inquired of the Lord. He makes a condition under which Abner is to see his face. Michal, Saul's daughter, the first wife he had, who was now the wife of Phaltiell is to be brought to him. He then received her after his request to Ish-bosheth, while her husband accompanied her as far as the border of Judah . The subsequent history, Michal's mockery, shows that it was a mistake for David to take her back. How different all would have been if David had inquired of the Lord.

But Abner does not intend to lose out. He immediately contacts David by Messenger, urging him to make a league with Abner, who would on his part bring all Israel into subjection to David (v.12). David responded also by messengers who told Abner that a league could be formed, but only on condition that Michal, Saul's daughter should be returned to David as his wife. David confirmed this to Ish-bosheth by insisting that Michal, whom he had purchased by his slaughter of 100 Philistines, should be given back to him (v.14, Though the Lord does not comment on whether David should have done this, yet the subsequent history (ch.6:16-23) shows that their relationship was far from satisfactory. In fact, Michal had shown no fidelity to David in 1 Samuel 19:17, when she told her father that David had threatened to kill her if she did not let him escape from Saul. Why should he want her returned when she had proven undependable? Was it only his own rights he was thinking of? He could have reasoned too that since he had not taken the initiative, in putting her away, the Deuteronomy 24:1-4 would not apply. But that passage does say that the first husband was not to take his wife back after she had been defiled by marrying another man (v.4). If David had sought wisdom from God, this scripture might have been a protection for him.

At Ish-bosheth's order Michal was taken from her husband, Phaltiel (v.15). Though she was not his in the first place the wrong was only compounded by her being taken from him and given again to David. When Phaltiel follows her weeping, Abner summarily tell him to return home. Saul had given Michal to Phaltiel but Abner does not have to reckon with a living Saul any longer. He wants David's patronage.

Verse 17 tells us that Abner had already spoken with the elders of Israel, reminding them that before this they had desired David as king. He knew this, yet he had tried to overrule it by exalting Ish-bosheth. When this did not work out, then he can easily ignore his mistake and ignore Ish-bosheth by telling the elders of Israel to now accept David as king. In this he appeals to what God had already said: "By the hand of my servant David I will save my people Israel from the hand of the Philistines and from the hand of all their enemies" (v.18).

David flees away. Saul shows that it was not a passing passion, but the renewal of that relentless hatred which had a definite purpose. He sends to his daughter's house, David's wife, to take David, but Michal lets him down through the window, reminding us of Paul's escape from the plotting of the Jews in Damascus (Acts 9:23-25). What a unity underlies all truth whether it be as to the enmity of the natural heart or the path of faith through the world!

Michal evidently has love for David, but it does not seem to be coupled with genuine faith here, although we would not brand her as being entirely like her father. Her act in its deception, which we do not excuse, has some points of resemblance to that of Rahab, who sent forth the spies in peace; but she does not seem to be as loyal in heart as Jonathan. However, her device shows at least her willingness to aid her husband, and he escapes in safety.

Not content with these marriages, this man of God who can do as he will — how dangerous this liberty is — demands from Ishbosheth his wife Michal (2 Sam. 3:13-16), become an adulteress by taking another husband — Michal, Saul's daughter, who after having loved David in times past with a love according to the fleshly nature, will later show her disdain for the seed of God whose piety and devotion to the Lord's interests she could not understand (2 Sam. 6:20-23). David takes this adulterous woman from her home, instead of leaving her to her new husband. Thus he breaks the heart of this man, an honest man after all, deeply devoted to his companion, and who follows her weeping without dreaming of rebelling against the established authority.