2 Samuel 6:20-23 sits inside this longer paragraph.
16As Yahweh’s ark came into David’s city, Michal the daughter of Saul looked out through the window, and saw king David leaping and dancing before Yahweh; and she despised him in her heart. 17They brought in Yahweh’s ark, and set it in its place, in the middle of the tent that David had pitched for it; and David offered burnt offerings and peace offerings before Yahweh. 18When David had finished offering the burnt offering and the peace offerings, he blessed the people in the name of Yahweh of Armies. 19He gave to all the people, even among the whole multitude of Israel, both to men and women, to everyone a portion of bread, dates, and raisins. So all the people departed, each to his own house. 20Then David returned to bless his household. Michal the daughter of Saul came out to meet David, and said, “How glorious the king of Israel was today, who uncovered himself today in the eyes of his servants’ maids, as one of the vain fellows shamelessly uncovers himself!”
21David said to Michal, “It was before Yahweh, who chose me above your father, and above all his house, to appoint me prince over the people of Yahweh, over Israel. Therefore I will celebrate before Yahweh. 22I will be yet more vile than this, and will be worthless in my own sight. But the maids of whom you have spoken will honor me.”
23Michal the daughter of Saul had no child to the day of her death.
Geneva Bible translators 1599 · Public Domain On vv20, 21, 23 Or, vain man.
Or, vain man.
That is, to pray for his house, as he had done for the people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–23 2Sa 6:20 Then David returned to bless his household.…
2Sa 6:20 Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!
Ver. 20. To bless his household.] To show himself as good a householder as he was a king. See his care there. {Psa 101:1-8} And this he calleth "a perfect way," as opposed to hypocrisy. {Psa 101:2} Michal was not blessed, but cursed through her own default.
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Came out to meet David.] She could not keep in her chamber window; but must needs come out to tell him her mind.
How glorious was the king of Israel today!] Words as full of pride and scorn as was possible. Barren Michal hath still too many sons, that make religion not more a form than a scorn: and no marvel that such are plagued with continual fruitlessness, as she.
Who uncovered himself.] And did not her father Saul do as much when he prophesied at Naioth? {1Sa 19:24} Why then is that a fault in Titius that was none in Cajus?
In the eyes of the handmaids.] Thus she proudly exaggerateth.
As one of the vain fellows.] Scurriliter et histrionice, leaping and dancing. Nemo sobrius saltat, {a} saith Cicero, who also accuseth a certain Roman lady, because she could sing and dance daintily. But how David danced, 2Sa 6:14.
{a} Iupiter nec cantat, nec citharam pulsat.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20–23 Who uncovered himself; either, first, by stripping himself of…
Who uncovered himself; either, first, by stripping himself of his royal robes, that he might put on a Levitical ephod; or by discovering some part of his thighs or legs, as might possibly happen whilst he
danced with all his might, as is said above, 2Sa 6:14, considering that the men did then wear loose garments; or she speaks thus, not that he did so, but only by way of aggravation of his fault, and to vilify him the more, as is usual with persons in such cases.
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The handmaids of his servants; who either bore a part in the solemnity, as women sometimes did, Exo 15:20; or at least were spectators of it, and of David’s carriage in it.
As one of the vain fellows; as idle and light persons use to do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v20 David, having dismissed the congregation with a blessing, returned…
David, having dismissed the congregation with a blessing, returned to bless his household (Sa2 6:20), that is, to pray with them and for them, and to offer up his family thanksgiving for this national mercy. Ministers must not think that their public performances will excuse them from their family-worship; but when they have, with their instructions and prayers, blessed the solemn assemblies, they must return in the same manner to bless their households, for with them they are in a particular manner charged. David, though he had prophets, and priests, and Levites, about him, to be his chaplains, yet did not devolve the work upon them, but himself blessed his household. It is angels' work to worship God, and therefore surely that can be no disparagement to the greatest of men.
Never did David return to his house with so much pleasure and satisfaction as he did now that he had got the ark into his neighbourhood; and yet even this joyful day concluded with some uneasiness, occasioned by the pride and peevishness of his wife. Even the palaces of princes are not exempt from domestic troubles. David had pleased all the multitude of Israel, but Michal was not pleased with his dancing before the ark. For this, when he was at a distance, she scorned him, and when he came home she scolded him. She was not displeased at his generosity to the people, nor did she grudge the entertainment he gave them; but she thought he degraded himself too much in dancing before the ark. It was not her covetousness, but her pride, that made her fret.
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I. When she saw David in the street dancing before the Lord she despised him in her heart, Sa2 6:16. She thought this mighty zeal of his for the ark of God, and the transport of joy he was in upon its coming home to him, was but a foolish thing, and unbecoming so great a soldier, and statesman, and monarch, as he was. It would have been enough for him to encourage the devotion of others, but she looked upon it as a thing below him to appear so very devout himself. "What a fool" (thinks she) "does my husband make of himself now! How fond is he of this ark, that might as well have lain still where it had lain for so many years! Much devotion has almost made him mad." Note, The exercises of religion appear very mean in the eyes of those that have little or no religion themselves.
II. When he came home in the very best disposition she began to upbraid him, and was so full of disdain and indignation that she could not contain till she had him in private, but went out to meet him with her reproaches. Observe,
1. How she taunted him (Sa2 6:20): "How glorious was the king of Israel today! What a figure didst thou make today in the midst of the mob! How unbecoming thy post and character!" Her contempt of him and his devotion began in the heart, but out of the abundance of that the mouth spoke. That which displeased her was his affection to the ark, which she wished he had no greater kindness for than she had: but she basely represents his conduct, in dancing before the ark, as lewd and immodest; and, while really she was displeased at it as a diminution to his honour, she pretended to dislike it as a reproach to his virtue, that he uncovered himself in the eyes of the maid-servants, as no man would have done but one of the vain fellows that cared not how much he shamed himself. We have no reason to think that this was true in fact. David, no doubt, observed decorum, and governed his zeal with discretion. But it is common for those that reproach religion thus to put false colours upon it and lay it under the most odious characters. To have abused any man thus for his pious zeal would have been very profane, but to abuse her own husband thus, whom she ought to have reverenced, and one whose prudence and virtue were above the reach of malice itself to disparage, one who had shown such affection for her that he would not accept a crown unless he might have her restored to him (Sa2 3:13), was a most base and wicked thing, and showed her to have more of Saul's daughter in her than of David's wife or Jonathan's sister.
2. How he replied to her reproach. He did not upbraid her with her treacherous departure from him to embrace the bosom of a stranger. He had forgiven that, and therefore had forgotten it, though, it may be, his own conscience, on this occasion, upbraided him with his folly in receiving her again (for that is said to pollute the land, Jer 3:1), but he justifies himself in what he did.
(1.) He designed thereby to honour God (Sa2 6:21): It was before the Lord, and with an eye to him. Whatever invidious construction she was pleased to put upon it, he had the testimony of his conscience for him that he sincerely aimed at the glory of God, for whom he thought he could never do enough. Here he reminds her indeed of the setting aside of her father's house, to make way for him to the throne, that she might not think herself the most proper judge of propriety: "God chose me before thy father, and appointed me to be ruler over Israel, and now I am the fountain of honour; and, if the expressions of a warm devotion to God were looked upon as mean and unfashionable in thy father's court, yet I will play before the Lord, and thereby bring them into reputation again. And, if this be to be vile (Sa2 6:22), I will be yet more vile." Note, [1.] We should be afraid of censuring the devotion of others though it may not agree with our sentiments, because, for aught that we know, the heart may be upright in it, and who are we that we should despise those whom God has accepted? [2.] If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not value the censures and reproaches of men. If we appear right in God's eyes, no matter how mean we appear in the eyes of the world. [3.] The more we are vilified for well-doing the more resolute we should be in it, and hold our religion the faster, and bind it the closer to us, for the endeavours of Satan's agents to shake us and to shame us out of it. I will be yet more vile.
(2.) He designed thereby to humble himself: "I will be base in my own sight, and will think nothing too mean to stoop to for the honour of God." In the throne of judgment, and in the field of battle, none shall do more to support the grandeur and authority of a prince than David shall; but in acts of devotion he lays aside the thought of majesty, humbles himself to the dust before the Lord, joins in with the meanest services done in honour of the ark, and thinks all this no diminution to him. The greatest of men is less than the least of the ordinances of Jesus Christ.
(3.) He doubted not but even this would turn to his reputation among those whose reproach Michal pretended to fear: Of the maid-servants shall I be had in honour. The common people would be so far from thinking the worse of him for these pious condescensions that they would esteem and honour him so much the more. Those that are truly pious are sometimes manifested in the consciences even of those that speak ill of them, Co2 5:11. Let us never be driven from our duty by the fear of reproach; for to be steady and resolute in it will perhaps turn to our reputation more than we think it will. Piety will have its praise. Let us not then be indifferent in it, nor afraid or ashamed to own it.
David was contented thus to justify himself, and did not any further animadvert upon Michal's insolence; but God punished her for it, writing her for ever childless from this time forward, Sa2 6:23. She unjustly reproached David for his devotion, and therefore God justly put her under the perpetual reproach of barrenness. Those that honour God he will honour; but those that despise him, and his servants and service, shall be lightly esteemed.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–22 And David said unto Michal, it was before the…
And David said unto Michal, it was before the Lord,.... Before the ark of the Lord, what was done was done there; she upbraided him with his dancing and singing, which was designed for the honour and glory of God, and in thankfulness to him for the bringing the ark to his city, and therefore she ought not to have reproached him with it, and he adds:
which chose me before thy father, and before all his house; see Sa1 13:14; which he observed to humble her pride, and mortify her, as well as to remark the distinguishing goodness of God to him, which laid him under obligation to express his thankfulness to him in every shape:
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to appoint me ruler over the people of the Lord, over Israel; which was a high honour conferred upon him, and required the utmost gratitude:
therefore will I play before the Lord; upon the harp, or praise before him, as the Targum, sing his praise before the ark, unto any instrument of music, without once imagining I disgrace myself, on the contrary think it to be the highest honour to me to be employed in such service.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv20–23 Bless his household - Ministers must not think, that…
Bless his household - Ministers must not think, that their public performances will excuse them from family worship: but when they have blessed the public assembly, they are to return and bless their own household. And none is too great to do this. It is the work of angels to worship God; and therefore certainly can be no disparagement to the greatest of men. Who uncovered - By stripping himself of his royal robes, that he might put on a Levitical ephod.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20–22 Verse 20. To bless his household.] This was according…
Verse 20. To bless his household.] This was according to the custom of the patriarchs, who were priests in their own families. It is worthy of remark, that David is called patriarch by Stephen, Ac 2:29, though living upwards of four hundred years after the termination of the patriarchal age.
How glorious was the king of Israel] This is a strong irony. From what Michal says, it is probable that David used some violent gesticulations, by means of which some parts of his body became uncovered. But it is very probable that we cannot guess all that was implied in this reproach.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv20, 21, 23 2Sa 6:20. David returned to bless his household —…
2Sa 6:20. David returned to bless his household — As he had done his people. Ministers must not think that their public performances will excuse them from family worship; but when they have blessed the public assembly they are to return and bless their own household. And none is too great to do this. It is the work of angels to worship God; and therefore certainly can be no disparagement to the greatest of men. How glorious was the king of Israel! — This she spoke ironically, by way of derision and contempt. Who uncovered himself to-day — Stripped himself of his royal robe, and put on a linen ephod. “The original word, נגלה, niglah, which we render uncovering himself, doth not mean exposing any part of the body to view, and is never used in that sense, without some other word to determine it to that meaning. And as in the parallel place (1Ch 15:29) this circumstance is not at all taken notice of, but only that when she saw David dancing and leaping, (or, as the word should be rendered, playing on some musical instrument, as it is used, 2Sa 6:5,) she despised him; the meaning can be nothing more than that by dancing before the ark without his royal habit, (exchanged for the linen ephods) and playing on his harp, or some musical instrument, like the rest of the people, he appeared (that is, exposed himself in her eyes) as one of the vain fellows.” — Dodd. In the eyes of the handmaids of his servants — The women probably bore a part in this procession and solemnity, as they did Exodus 15., or, at least, were spectators of it; from which, indeed, none were excluded, though ever so mean. As one of the vain fellows shamelessly uncovereth himself — Throws off his clothes, and cares not who sees him. The word shamelessly is not in the original, but injudiciously inserted by our translators, who have themselves put a better word, namely, openly, in the margin. The Hebrew words כנגלות נגלות, cheniggaloth nigloth, literally translated, are, as in uncovering he uncovereth. Michal doubtless spoke this by way of reproach, of his putting off his proper royal apparel, and mixing with the multitude. If she meant to intimate that he had exposed himself immodestly, she aggravated his action in a fit of passion; for it is not at all credible that he should do any thing of the kind. There can be no doubt but he kept himself within the bounds of modesty and decency, especially as he was employed in sacred work. He was acting according to the command of God, who required the Israelites to rejoice in their feasts, Deu 12:7; and Deu 16:14; but certainly not with a trifling, lascivious, and petulant mirth, but with a pious, holy, and moderate joy, becoming the presence of God. But as Michal judged of David, so do carnal and worldly-minded men judge of true piety, and of those who make a profession of it. It is all weakness and meanness of spirit, or it is enthusiasm and extravagance in their eyes. But David’s reply to Michal may teach us not to be ashamed of religion, or of any part of it, whatever reproach may be cast upon us for it. The erroneous judgment and sneers of ungodly men should be despised and disregarded when the honour of God is in question.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20–21 Then David returned ... - He had passed his…
Then David returned ... - He had passed his house to accompany the ark to the tabernacle he had pitched for it, when Michal saw him dancing. He now returns to bless his household. He had blessed the people 2Sa 6:18, but there were the inmates of his own house whom the customs of the age did not allow to be present, and so, with his usual considerate kindness and affection, David came to bless them also on this solemn occasion.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 22, 23 Fellows. Septuagint, "dancers." Michol exaggerates, as David had been…
Fellows. Septuagint, "dancers." Michol exaggerates, as David had been guilty of no indiscretion, ver. 14. (Calmet) --- St. Gregory (Mor. xxvii. 27,) styles her "insane." Yet Abulensis does not sufficiently approve of David’s conduct. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v20 MICHAL'S BARRENNESS. (Sa2 6:20-23)
MICHAL'S BARRENNESS. (Sa2 6:20-23)
Michal . . . came out to meet David, &c.--Proud of her royal extraction, she upbraided her husband for lowering the dignity of the crown and acting more like a buffoon than a king. But her taunting sarcasm was repelled in a manner that could not be agreeable to her feelings while it indicated the warm piety and gratitude of David.
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Next: 2 Samuel Chapter 7
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20–23 MICHAL’S REPROOF, 2Sa_6:20-23.
MICHAL’S REPROOF, 2Sa_6:20-23.
20. To bless his household — The people seem (2Sa_6:18) to have gladly received his blessing, but at his own home he met from one member, repulse.
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As one of the vain fellows — “The proud daughter of Saul was offended at the fact that the king had let himself down on this occasion to the level of his people. She availed herself of the shortness of the priest’s shoulder-dress to make a contemptuous remark concerning David’s dancing, as an impropriety that was unbecoming in a king. ‘Who knows whether the proud woman did not intend to sneer at the rank of the Levites, as one that was contemptible in her eyes?’” — Keil.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20–23 20–23. Michal’s contemptuous pride rebuked by David
20–23. Michal’s contemptuous pride rebuked by David
20. And Michal, &c.] The account of David’s meeting with Michal is omitted in 1 Chr.
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How glorious, &c.] Better, How honourable did the king of Israel make himself to-day. The E. V. weakens the point of David’s answer in 2Sa_6:22 by translating the same Hebrew word differently in the two verses.
who uncovered himself, &c.] Stripped off his royal robe, and appeared in a plain ephod, as a worthless buffoon strips off his outer garment to play immodest antics.
vain] = ‘empty,’ ‘worthless.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20–23 (20) Returned.—Michal had seen David from the window as…
(20) Returned.—Michal had seen David from the window as he passed by his house on his way with the ark to its tent. Now, having dismissed and blessed the people, he returns to bless those members of his household whom eastern custom had not allowed to take part in the ceremonies, and is met by Michal with her cutting irony. The account of this is omitted from the narrative in Chronicles.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20–23 To bless his household. David, in the midst of…
To bless his household. David, in the midst of his public duties, was not forgetful of the nearer claims of his own family. Doubtless there also a joyful feast would be prepared, and all be gathered together to praise God and rejoice with one con sent. Who uncovered himself ... as one of the vain fellows shamelessly uncovereth himself! David"s offence in the eyes of Michal was, not his dancing, but his divesting himself of his royal robes, and appearing before his subjects clad in the dress of an inferior class. The Levites were to occupy a humble social position, (see Deu_14:29 Deu_26:12) and Michal"s words are a proof that such was in David"s time the case. The language of Michal is that of a woman vexed and irritated. After reminding David of his high office as "King of Israel," she reproaches him for appearing on a grand public occasion without the upper and becoming robe in which an Oriental enwraps himself. And this he had done before the female slaves of his own servants, with no more self-respect than that shown by the "vain fellows." "Vain" is the "raca" of Mat_5:22, and means "empty," void of virtue, void of reputation, and void of worldly means. The Hebrews, when expressing the greatest possible contempt for a man, called him an "empty," and no word could be found better conveying the meaning of thorough worthlessness.
Ver. 20 (ZION.) (1Ch_16:43)
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Family worship.
David returned to bless his household." A benediction or blessing is essentially a prayer to God that his blessing may be bestowed upon others; and, being uttered in their presence by one who (like the head of a household) holds a position of authority in relation to them, it is also, to some extent, an assurance of the blessing. Of family worship notice
I ITS OBLIGATION; which (although it is not expressly enjoined) is evident from:
1. The relation of the family to God: its Founder, Preserver, Ruler, Benefactor, "the God of all the families of the earth" (Psa_68:6; Jer_31:1; Eph_3:15) Out of this relation arises the duty of honouring him; (Mal_1:6) acknowledging the dependence of the family, confessing its sins, seeking his mercy, and praising him for his benefits; nor, without family worship, can its spiritual end be fulfilled. (Mal_2:15)
2. The responsibility of the head of the household to order it in the fear of (Gen_18:18; Pro_22:6; Eph_6:4; 1Ti_3:4) which involves this obligation.
3. Precepts, promises, etc., with reference to prayer, which have a manifest application to social worship in the family (1Ch_16:11; Jer_10:25; Mat_6:9; Rom_16:5; 1Ti_2:8 1Ti_4:5)
4. The conduct of good men, approved of God, and therefore indicative of his will and recorded for imitation. Abraham, (Gen_12:7, Gen_12:8) Jacob, (Gen_35:2, Gen_35:3) Job (1:5), Joshua (24:15), David, Daniel (6:10), Cornelius, (Act_10:1) and others. "Wherever I have a tent, there God shall have an altar" (John Howard).
II ITS MANNER. It should be performed:
1. With regularity and constancy; other family duties being arranged with reference to it, and public worship made, not a substitute, but a preparation for it or an adjunct to it.
2. In such a way as is suitable and profitable to those who take part in it.
3. Always with thoughtfulness, reverence, and cheerfulness.
4. Accompanied by the reading of the Scriptures, by instruction, discipline,and consistent practice, and by holy purposes, such as are expressed in Psalm 101. (written shortly before this time),"David"s mirror of a monarch" (Luther).
Of mercy and judgment will I sing, Unto thee, O Jehovah, will I harp. I will give heed to a perfect way When wilt thou come unto me? I will walk with a perfect heart within my house," etc.
III ITS BENEFITS.
1. The sure approbation and rich blessing of God, (Pro_10:22) temporal and spiritual. By its means, perchance, a parent effects "the saving of his house" (Heb_11:7; Luk_19:9)
2. The "worthy performance of all the duties of life.
3. Abounding affection, harmony, peace, happiness, and hope that
When soon or late they reach that coast O"er life"s rough ocean driven, They may rejoice, no wand"rer lost, A family in heaven!
4. Holy influences, not only on all the household parents, children, domestics but also on the neighbourhood and society. What a mighty reformation would be implied in the general adoption of family worship! And to what a moral and spiritual height would it exalt our land! D.
Vers. 20-23. (ZION)
Unholy scorn.
The greatest day of David"s life did not end without a cloud. His wife Michal, "Saul"s daughter" (ver. 16; (2Sa_3:13; 1Sa_19:11-17) had not, from whatever cause, gone forth to meet him with the other women (ver. 19)on his return to Jerusalem with the sacred ark; on beholding from a window of the palace, as the procession swept past, the enthusiasm which he displayed, "she despised him in her heart;" and when, after he had blessed the people, he returned to bless his household, she met him with sarcastic reproaches. "When at a distance she scorned him, when he came home she scolded him" (Matthew Henry). "Whereas David came to bless his house, she, through her foolishness, turneth his blessing into a curse" (Willet). Her scorn (like that of others) was
I INDULGED IMPROPERLY.
1. Without adequate cause; and even on account of what should have had an opposite effect. Fervent piety is not understood by those who do not possess it, and is therefore wrongly and uncharitably judged of by them. (1Sa_1:13-18) "In Saul"s time public worship was neglected, and the soul for vital religion had died out of the family of the king" (Keil).
2. From want of spiritual sympathy; in love to God and joy in his service. Her religion (like her father"s) was marked by superstition, formality, and cold conventional propriety. She "knew nothing of the impulse of Divine love" (Theodoret). "The life from and in God remains a mystery to every one until, through the Spirit of God himself, it is unsealed to his experience" (Krummacher).
3. With a sinful mind vain, proud, discontented, unwifely, irreverent, (Eph_5:33) and resentful. "Probably she bitterly resented her violent separation from the household joys that had grown up around him in her second home. Probably the woman who had teraphim among her furniture cared nothing for the ark of God. Probably, as she grew older, her character had hardened in its lines, and become like her father"s in its measureless pride, and in its half-dread, half-hatred, of David. And all these motives together pour their venom into her "sarcasm" (Maclaren). She had not "a meek and quiet spirit". (1Pe_3:4)
II EXPRESSED OFFENSIVELY. "How glorious the King of Israel made himself today," etc.!
1. At an unseasonable time; when, full of devotional feeling, he was returning from public worship "to bless his household," and when such language was calculated to be a cause of pain and of stumbling. But scoffers are inconsiderate, and reckless of the mischief their words may occasion.
2. With exaggerated statements and misrepresentation of motives. David had neither committed any impropriety, nor been desirous of vain display in the eyes of others, nor careless of affording occasion for their contempt. Mockers often ridicule in others what is really the creation of their own imagination or suspicion, and the reflection of the evil that is in their own hearts.
3. With bitter irony and derision. How keenly it was felt by the sensitive spirit of David may be learnt from what he says of an evil tongue. (Psa_52:2 Psa_57:4 Psa_120:3) "Scoffing at religion is irrational; rude and uncivil; a most cruel and unhuman sin; a most hardening vice; its impiety in the sight of God surpasses all description; it is a contagious and injurious vice" (J. A. James).
III ANSWERED CONCLUSIVELY. By:
1. A sufficient explanation and defence. "It was before Jehovah" that he had "played;" conscious of his presence and desirous of giving him honour. He was not insensible to his own royal dignity; but recognized the surpassing greatness and goodness of Jehovah, from whom it was derived, and acted only in accordance therewith by giving free expression to his humble gratitude and abounding joy. His language was restrained; (Psa_39:1 Psa_141:3) though not without rebuke of the proud daughter of the king in preference to whom, and all his house, himself had been chosen.
1. An expression of his resolve to proceed still further in his course of self-humiliation. (Psa_131:1)
2. And of his expectation of finding honour instead of reproach among others. In the affectionate regard of those who sympathize with fervent piety, there is abundant compensation for the contempt of those who despise it. "In this incident we have the clue to that spiritual conception of his duties and position which distinguished David from Saul. It was, in fact, his spiritual conception of the true Israel, of the high privileges and duties of worshippers in the holy place, and above all of the privileges and duties of a king, as one who should carry out Jehovah"s counsels upon earth, which distinguished David"s reign, not only from that of Saul, but from that of any subsequent Jewish monarch" ("The Psalms chronologically arranged," by Four Friends).
IV PUNISHED DESERVEDLY. "Michal"s childlessness is specially mentioned as a punishment of her pride. This was the deepest humiliation for an Oriental woman" (Erdmann). The scorner:
1. Inflicts a self-injury, by hardening the heart and rendering it less capable of faith, love, hope, sympathy, and joy; more solitary, discontented, useless, and unhappy.
2. Becomes unamiable and odious in the sight of others.
3. Incurs the displeasure of God; for "surely he scorneth the scorners". (Pro_3:34) "Now therefore be ye not mockers, lest your bands be made strong". (Isa_28:22)
EXHORTATION.
1. Expect to meet with opposition and contempt in your zeal for God.Even Christ himself was despised and mocked.
2. Count it no strange thing, if in your household, which you desire tobless, there should be those who deprive themselves of the blessing and dislike your devotion.
3. Suffer not their scorn to quench your zeal for God and your love fortheir souls.
4. Seek in Divine fellowship consolation amidst human reproach. D.
Domestic religion.
David returned to bless his household." An interesting contrast with what precedes. Would have been a pleasing close of the narrative but for what follows. Presents David in an attractive light. His piety did not shine merely in public before a crowd; it illuminated and blessed his home. He did not regard his high station and the weight of the cares of state as raising him above, or releasing him from, his duties as head of a household. Nor did he, after that busy and exciting day, think himself excused from family duty. He had blessed the people in the name of the Lord; he now returns to bless his household, i.e. to invoke God"s blessing on them.
I HOW A MAN MAY BLESS HIS HOUSEHOLD.
1. By maintaining and conducting family worship. Praising God with his family. Praying with and for them. Giving the worship a family character by the mention of family blessings, needs, sorrows, joys; the especial mention of special circumstances and events which affect the family, as they arise. Doing this regularly and perseveringly.
1. By the religious instruction of his family. Reading the Word of God as part of the daily worship. Teaching the children the truths and duties of Christianity, formally and informally. The latter as important, to say the
2. least, as the former. Let the New Testament be the recognized guide of the house, to which every, thing is brought for judgment. Let its teaching be instilled insensibly as occasions arise in family life.
3. By family discipline. "Ruling well his own house, having his children in subjection with all gravity"; (1Ti_3:4) encouraging right, forbidding and suppressing wrong conduct; regulating the companionships and occupations of his children. Family government on Christian principles and in a Christian spirit is itself a mode of instruction, and blesses a household.
1. By leading and accompanying his family to the house of God.
2. By setting a good example. The head of a household cannot perform his duties aright without personal piety. He cannot teach what he does not value and practise; his instructions and prayers will lack the reality which impresses; his character will deprive his words of their proper force. But a good life is a constant lesson. Children will learn from the spirit and conduct of a good father how to think of their Father in heaven, and how they may serve and please him. The unconscious influence of the parent"s life will be a perpetually operating power for good.
II WHY HE SHOULD DO SO.
1. It is his manifest duty. Seen as we contemplate:
(1) The relation of the family to God, as its Founder, the Originator of each household, the Lord of family life, the Source of all its peculiar affections, the Bestower of all its blessings, the Guardian of its weaker members (Christ"s "little ones").
(2) The relation to God of the head of a household. His servant, his representative, appointed for this very service.
(3) The promptings of parental affection and godly principles, which are from God.
(4) The express injunctions of Holy Writ.
(5) The just claims of society, which has a right to expect that in the household good citizens should be trained and good members of the Church. The character and welfare of a people depend more on family life than on public law and force; and most fathers can best serve their country by training well their children. Let them render more public services if they are capable of them, but ever let them "return to bless their households.
1. He will thus best promote the welfare and happiness of his household. (See division III of homily on ver. 11.)
2. His own happiness in his family will be greatly increased. If his desires for their good are granted, he will be a necessary partaker of their happiness, will rejoice that he has so largely contributed to it, and will receive a constant reward for his endeavours in their love and gratitude. If, through untoward circumstances, or counteracting influences against which he had no power to defend them, or through their own perversity, his efforts should fail, he will at least have the satisfaction of a good conscience.
In conclusion, what has been said of the duty of fathers applies equally to mothers, who have more influence than fathers over the younger children, and often over the elder also, and always have most to do with the order and comfort and moral atmosphere of the home. G.W.
Vers. 20-22.
A despiser rebuked.
The history of Michal is rather an unhappy one. In early life she became enamoured of David, to whom she was reluctantly given by her father. Afterwards, when Saul became the enemy of David, she was given to another, from whom, after many years, she was torn by her first husband, more, probably, from policy than affection. It is likely she had no warm affection for him now. She may have resented his succeeding to her father"s throne. She had no sympathy with his religious zeal. Probably she originally admired the hero rather than loved the saint; and now that his fervour in religion has so strangely displayed itself, she can contain herself no longer. She felt herself a king"s daughter disgraced by his vulgar conduct; and she resolves to tell him her mind about it; and so, as he returns to his house in joyous religious excitement, eager to bless his family, as he had just blessed the people, she meets him with bitter reproaches, to which he, surprised and mortified, returns a bitter answer, in which are, nevertheless, good reasons for his conduct.
I HER REPROACH. It was in substance that his conduct had been undignified and indecent. The charge was plausible, but unjust. Her anger and want of sympathy with her husband"s zeal led her to misrepresentation of proceedings which were innocent and praiseworthy. Similar lack of sympathy with ardent piety often leads to similar unjust judgment. Many are ready to condemn modes of expressing or promoting religion which are foreign to their own habits. But what would be unsuitable and unprofitable to one class of persons may be the reverse to another; and what would not be suitable as an ordinary practice may be allowable and commendable under special circumstances. In times of general excitement men will do what would be ridiculous at other times. Zacchaeus climbed a tree to get a good view of Jesus, regardless of dignity and the possible ridicule of the crowd; and he was rewarded for it. David would not have displayed his zeal by leading the multitude in music and singing and dancing under ordinary circumstances. Reproach and condemnation are to be estimated partly according to the persons who utter them. Many who are ready to do so are incapable of passing just judgment, on account of a total or partial want of religion. "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned". (1Co_2:14) And some who are not destitute of religion are so contracted in their views and feelings that they are unable to estimate rightly the religion of others. John the Baptist practised abstinence, and was said to have a demon. Jesus lived as ordinary men, and was condemned as a glutton and winebibber. The apostles on the Day of Pentecost were said to be "full of new wine." Those who are fond of orderliness and dignity in religion are prone to condemn all kinds of excitement and the freedom of form and expression which it favours. Bat it is possible to sacrifice efficiency to order. While the lovers of order and good taste are exclusively indulging their preferences, multitudes may be left uncared for and untouched. When, therefore, by means which are thought objectionable, they are attracted and benefited, the objectors may properly be asked to find and employ better methods which shall answer the same end; and meanwhile to bear with, yea, thank God for, those who are doing a good work in a manner which they cannot wholly approve. On the other hand, those who love and employ excitement and freedom may well be warned lest they frustrate their aim to save men by using means inconsistent with that reverence and thoughtfulness which are essential to true religion, and lest they unjustly condemn their fellow Christians who pursue their ends by calmer methods. There are room and need for variety of modes of worship and activity with one spirit and aim. Let us not condemn those who, in the Name of Jesus, are really casting out evil spirits, and bringing men to a right mind, though they do not follow with us. (Luk_9:49, Luk_9:50)
II DAVID"S REPLY. It was severe, and likely, as it was doubtless meant, to sting. Notice:
1. His defence. That what he had done he had done for Jehovah.
(1) Him who in himself was worthy of all possible honour and public praise and confession.
(2) Him who had chosen and exalted him, in the place of Saul and his house, to be ruler over his people. Piety and gratitude combined to impel him to rejoice before the Lord on an occasion so remarkable and auspicious. All of us have similar reasons for honouring God to the utmost of our power. In view of them, the most ardent zeal for the worship of God and the promotion of his kingdom is justified, and cold and measured service stands condemned.
1. His determined resolve. To do as he had done. Yea, to surpass his recent displays of zeal for the Lord. If this was accounted vile, he would be viler still; if this were to lower himself, he would sink lower still. Similar should be the effect upon us of the reproach which fervent piety may subject us to. If, indeed, objection be made to some of the ways by which we show it, we should reconsider them, especially when the objection comes from Christian brethren; but undeserved reproach should stimulate us to greater devotedness and more resolute determination.
2. His assurance of honor. From "the maidservants" of whom Michal had spoken so disparagingly. He virtually appealed from her judgment to theirs. What just foundation is there for satisfaction in the approval of the humbler classes?
(1) They may be more capable of right judgment in matters of religion than many who are above them in worldly condition, and even in general education and intelligence. They may have more spiritual susceptibility and fewer prejudices. They may feel more their ignorance, and be more humble and teachable. They at least know what does them good, which is the end of all religious ministrations. Hence they are often right when their scorners are wrong. Our Lord was accepted and listened to gladly by many of the common people, while few of the upper and the learned classes received him; and he rejoiced and thanked his Father that, while the truths he taught were hidden from "the wise and understanding," they were revealed unto "babes". (Luk_10:21) And in the early Churches St. Paul tells us that there were "not many wise after the flesh, or mighty, or noble;" but that these were put to shame by the weak and despised. (1Co_1:26-28)
(2) The good of the humbler classes is to be sought. To secure this end they must be interested, and their approval won; and he who can, without unworthy arts, succeed in winning them so as to lead them to Christ, may well rejoice and he thankful. David"s language may be in substance adopted by preachers who are despised because approved and followed by the common people; while the ministry or Church which fails to lay hold of them ought to mourn and reconsider its spirit and methods.
To conclude:
1. It is an unhappy thing when man and wife differ radically in matters ofreligion. It deprives them of the unspeakable benefits of mutual sympathy and helpfulness. It is the occasion of dispute and unhappiness, if not settled alienation. It hinders very seriously the religious and moral education of the Children. Let these things be thought of before the irrevocable steps are taken which bind two lives together.
2. There are worse faults in relation to religion than vulgarity, undueexcitement, or eccentricity. These may be in some degree injurious, but indifference or hostility is fatal. G.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv20–21 David returned to bless his household.
2Sa_6:20
David returned to bless his household.
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Family worship
1. There can be no question that these words are intended to denote that when the public work of the day was done David returned to his own dwelling to implore the blessing of Almighty God upon his family by prayer and supplication.
I. With regard to the obligations to family worship.
1. I begin by observing that this duty arises out Of the relation in which families stand to God. He is their Founder and Benefactor. He placeth the solitary in families; children are His heritage, and the fruit of the womb His reward. Does the duty of social worship result from mans being placed in society? Here is a society of the closest and most endearing kind, in which there is a clear and felt community of wants and necessities, a closer conjunction of interests than can possibly subsist in any other situation.
2. While the relation in which families stand to God evinces the obligation to family worship, the relation in which the head of the family stands to its several members makes it no less apparent. He is invested with a certain delegated authority over them, which lie is bound to employ for the promotion of the Divine glory. The power which he thus possesses is a department of the stewardship which the great Proprietor commits to the care of men: and if it be neglected, if its responsibility be not habitually felt, he is a faithless steward, and must fail in rendering an account.
3. So consonant is this duty to the natural sentiments of the human heart that even heathen nations appear to have been sensible of its propriety; for besides their tutelar deities who were supposed to preside over cities and nations, and who had public honours paid to them in that character, we read of the penates, or household gods, to whom families addressed their devotions. Such were, in all probability, the teraphim, or graven images, which Rachel carried away when she left the house of her father, Laban the Syrian; and those also which Micah, a man of Mount Ephraim, had in his dwelling, and on account of which he engaged a young man to officiate as priest or domestic chaplain.
4. But the obligation to this duty will more clearly appear when we attend to what the Scriptures teach us regarding it.
II. The advantages which accrue from the faithful discharge of this duty.
1. When accompanied with suitable dispositions of mind, family worship exercises a most beneficial influence even upon the temporal interests of those who practise it. It cannot fail to give a certain order and regularity to all the concerns of the household; for, being performed at a stated time, morning and evening, account will be laid, both by the head and the members of the household, to have their affairs in such a state that it may be performed with convenience; and thus habits of regularity and dispatch will be acquired, which must prove highly conducive to domestic economy and comfort.
2. The influence of domestic worship in promoting the temporal interests of a family is still further apparent from its tendency to promote industry in business and sobriety of life. The man that offers up his desires to God for the welfare of his household feels that by that very act he becomes bound to concur in every practicable way towards that end; and no one can continue long to pray for a blessing on his secular affairs, while at the same time he neglects his business and spends his time and substance in idleness and dissipation.
3. Attention to this duty is calculated to promote the worldly interests of a family, inasmuch as it draws down the blessing of God upon their labours. It is His blessing alone that maketh rich and prosperous, and in what manner is that blessing more likely to be obtained than by a whole family joining in prayer, and asking it daily of God? The curse of the Lord is in the house of the wicked, but He blesseth the habitation of the just.
4. Another, and far more valuable benefit, which flows from the faithful discharge of this duty, is its tendency, under the blessing of God, to promote the spiritual and eternal interests of those who practise it. It is one of the most important means through which God has promised to convey the blessings of salvation. He has assured us by an apostle that the effectual fervent prayer of a righteous man availeth much.
5. The regular performance of this duty is no less advantageous to the members of his household. To some, it is true, family worship, like all other means of grace, may yield no saving or spiritual benefit. As there are some spots of ground so completely sterile and impenetrable, that no culture can make them fruitful, even so there are some hearts so hard and callous that the wisest instruction, the most fervent prayers, and the most holy example produce no impression upon them. Still, however, we may safely assert that family devotion, when punctually and faithfully observed, has a most powerful tendency to form the minds of a household to the love and practice of religion. Who knows not the force of early impressions and the strength of early habits?
6. Nor is the influence of family worship confined to the members of the household who engage in it. It has a tendency to promote the truest and most permanent welfare of the community at large. Society rests upon reverence for law, and nothing can uphold it so well as reverence for the law of God. It is the caricature of this principle, religious serfdom, on which the continental despotisms at this moment are striving to rest their tottering thrones. We have in this country the blessed reality to a considerable extent, enlightened and genuine regard for the Divine law, and that among the masses of the people.
7. Nor is the influence of the duty we are recommending more useful and extensive than it is lasting. Besides blessings imparted to a neighbourhood, a congregation, a city, a nation, there may be blessings scattered over a long track of generations. Out of one home many homes may arise; each of these again may become a wellhead of moral and religious power. Thus a seed shall be preserved and multiplied to serve God, which shall be accounted to Him for a generation.
III. Some of the most popular excuses or apologies for the neglect of the duty of family worship.
1. One of the most common of these apologies is want of time. The time that is necessary for the performance of this exercise might easily be redeemed from sleep, idleness, business, or amusement. Besides, the advantages attending the duty would more than compensate the expense of time. By the spirit of order and regularity which, as we have seen, it tends to produce, time will be saved, instead of being lost, while, by drawing down the blessing of God on your labours, your united supplications will promote the success of your worldly employments. The lot is cast into the lap; but the whole disposing thereof is of the Lord.
2. But a more plausible excuse for the neglect of the duty of family worship is want of ability. But let me entreat those who complain of this inability to remember that in prayer, as in other things, facility and correctness are to be acquired only by frequent practice and use. You can never form any accurate judgment of your qualifications until you have made the trial. Another reason-which has been offered by some for neglecting family prayer is that they cannot overcome their natural reluctance and timidity to engage in prayer in the presence of others. To be ashamed of engaging in family prayer is virtually to be ashamed of religion itself; and how awfully criminal such conduct must be, against which are pointed such denunciations as the following--Whosoever shall be ashamed of Me and My words, of him shall the Son of Man be ashamed, when He cometh in the glory of His Father, with the holy angels.
4. There are others who plead as an excuse for neglecting this duty that it had been so long neglected that they know not how to begin. To introduce family worship now, they think, would only be exhibiting their own inconsistency of character.
5. There is only one excuse more to which we would request your attention, namely, that of those who acknowledge the reasonableness of the duty which has been recommended, but who are reluctant to attend to it, from the fear of the opposition, censure and ridicule which they may meet with from their families. But I would ask those who urge this plea, whether they have ever made the experiment? If they have not, how know they but that this is a hindrance which exists only in their own imagination? There is, even in the very worst of men, a natural reverence for holiness, and I believe that the instances are extremely rare in which the members of a household will openly discourage or censure the ordinances of religion. (P. Grant.)
Blessing the household
You should bless your house-holds--
I. By your prayers. Spiritual sacrifices of prayers and praise will ever be presented on the domestic altar by those who are alive to the spiritual interests of their families. It will be their constant practice to take them by the hand, as it were, to the throne of the heavenly grace, and there devoutly to pray with them and for them. The importance of such engagements, in the great and important business of blessing our households, cannot possibly be estimated. You should bless your households,
II. By your instructions. That the soul be without knowledge, it is not good. Hence the importance of sound Scriptural knowledge to the young of our different families. You should bless your households,
III. By your discipline. It is said of David that he had not offended Aronijah in any thing in saying, What hast thou done? How neglectful was this renowned and illustrious individual, in this particular instance, of a most important part of a parents duty! Every one acquainted with a parents relation and obligations, and conversant with the management and direction of a family, must be fully aware of the importance of discipline to comfort, good order, and regularity. There must be established, in our different houses, an inviolable connexion between authority and obedience. Remember that discipline is Gods established law. He exercises it in his family; and we must in ours. You should bless your households,
IV. By your example. Not only in the church and the world, but also in your different families, is faith to be shown by your works. (W. Snell.)
Domestic religion
These words seem to intimate what at all events is certain from other accounts of this great and good man, that domestic devotion was his habitual practice. With him religion was not an affair restricted to times and places; but it was a hallowed habit, which accompanied him into the camp and the cabinet, into the closet and the family circle; and his example is particularly worthy of our notice, because it is that of a man, who did not consider himself in any degree exempted from the most sacred obligations of domestic life by the many duties of his public and elevated station. Let us, then, take occasion from it to make some remarks upon the importance of religion in the family.
I. Domestic religion tends to promote the temporal welfare of families. The prosperity of every family depends upon the right spirit and practice of its members. In the natural course of things, it is to be looked for only as the reward of virtuous and well-directed industry; it is consequent upon harmony and order, sobriety and diligence, discretion and integrity, in the affairs of life.
II. Family religion is recommended by the substantial support and comfort it affords in all seasons of domestic trial and affliction. Every householder has not only certain duties of a social and secular nature to discharge, but a course of trial to undergo, which calls for patience and resignation to the will of God. We need not descant upon those afflictions of domestic life which so often turn the abode of joy into the scene of heartrending sorrow. The best and most prosperous family is, we all know, liable to those disappointments, losses, and sorrows which are common to society in every form.
III. Family-religion is, moreover, powerfully recommended as ranking amongst the most efficient means of promoting the cause of truth and Godliness. The service of God is the grand object for which human beings are united together under the domestic constitution, and endued with the mighty power of the social affections. If you look for the final end in anything short of this, it must be something limited merely to the objects of a transitory life, and falling therefore immeasurably short of all that relates immediately to the interest of sinful and immortal creatures. Now the great importance of family-worship, in reference to the grand designs of the domestic constitution, must be evident under whatever aspect you consider the subject.
1. If you contemplate it in reference to those who are entrusted with household authority, it must manifestly be of great advantage to them in the discharge of their sacred duties. The parent and the master are, as such, accountable to the Judge of all for the manner in which they act in regard to the precious means of usefulness placed at their disposal. The souls of their children and domestics are entrusted to their care.
2. The worship and fear of God in families must directly tend to restrain the evil tendencies of those who are placed under authority, and to promote most effectually their spiritual welfare. Every household which duly recognises the authority of the supreme Parent in the stated exercises of devotion, is a most important school for the acquisition of the best principles and habits.
3. These remarks will suffice, however, to shew the vast importance of family-religion in relation to the general interests of Christianity. It is to education conducted on religious principles that the world, under the Divine blessing, will always be principally indebted for whatever it shall possess of genuine wisdom and goodness. Happy, then, thrice happy, is the family which is animated by the spirit of devotion, and regulated by the principles of Christianity! In a world of sin and sorrow it presents a scene most refreshing to the eye--a home of peace and blessedness--a garden of the Lord, where the trees of righteousness are seen to grow and blossom with the fruit of immortality. In conclusion, we would exhort those who enjoy the inestimable advantages of parental and religious discipline, to remember their great, responsibility to God, and to consider well how much depends upon the improvement of their privileges. (C. R. Muston, M. A.)
The duty and advantages of family prayer
Our text points to the more enlarged view of gospel expansiveness--the extension of our religious privileges to those around us, in order that they in their turn may extend like blessings to others.
I. The duty of family worship.
1. First, then, the consent of all pious antiquity, patriarchs and prophets, of evangelists and holy men, whether dwelling in wilderness-tents or in houses of cedar, in an upper room at Jerusalem or in a lonely hut by the sea-shore, that they all prayed with and blessed their households.
2. On the score of its reasonableness, on the identity of interests and sympathies which must exist in the same household.
3. The consideration of that law of stewardship which, in spiritual things as well as in temporal, makes each man his brothers keeper, his brothers instructor, his brothers counsellor, and priest and friend. What that master would be thought of who should neglect to snatch a servant from the flames, or what that parent would be thought of who from his children should withhold their daily food, we need not be told; yet wherein is he to be otherwise accounted of, who should behold his servants day by day as brands unpitied in the burning, or who should feed his children only with the meat that perisheth, when their immortal natures were hungering for that which endureth to everlasting life?
II. Some of the advantages which result from a devout observance of the duties of family religion.
1. The low ground of worldly interests and worldly comforts as being furthered thereby. You know your happiness lies largely in the faithfulness, the trustworthiness, the affection and love of your domestics: what more likely to kindle such qualities within them than to witness your daily and devout mindfulness of the fact that you also have a Master in Heaven?
2. Again, the duty will be of the highest practical benefit to yourselves. When you have risen from your knees you will feel that a solemn necessity is laid upon you to live and speak and act according to the spirit of your prayers: be it even from no worthier motive than a regard to your own consistency, temper will be curbed, uncharitableness will be repressed, pride will bring down its lofty looks, and anger hold out the kind and forgiving hand.
3. Another benefit of a devoutly conducted family service is good to the souls of others; to the souls of the servants that wait on thee, of the relations that tarry with thee, of the stranger who--though it may be but for a night--may be sojourning within thy gates.
4. Once more, by keeping up these devout solemnities in your household, you secure a remembrance in the private intercessions of its members. When all pray with you, then all will pray for you: the walls of every chamber shall hear mention of your name: prayer shall watch over your infants slumbers: prayer shall smoothe for you the bed of languishing: as the mountains are round about Jerusalem, shall prayer compass your daily path: as guardian angels shall prayer stand round your bed. (D. Moore, M. A.)
How glorious was the King of Israel to-day.
The jeer of sarcasm, and the retort of piety
David had simply divested himself of his robes, and acted like the rest of the people in playing before God. She accused him of immodesty; this was, of course, but a pitiful satire, he having in all things acted blamelessly, though humbly, like the rest of the people. His reply to her was with usual tartness. Seldom did he seem to lose his temper for a moment, but in this case he half did so at any rate. His answer was, It was before the Lord which chose me before thy father, and before all his house. Thus significantly, and as it were ominously did he remind her of her pedigree. And because she had slighted her husband when he had acted in Gods service according to the dictates of his heart, the Lord struck her with a curse--the greatest curse which an Eastern woman could possibly know--a curse, moreover, which wiped out the last expiring hope of her family pride--she went childless to the day of her death.
I. Davids trouble. His trouble was peculiar. It came from a quarter where he ought least to have expected it. Has it not been to many a Christian woman that her husband has been her greatest enemy in religion, and many a Christian man has found the partner of his own bosom the hardest obstacle in the road to heaven? Natural affections are so interwoven with a thousand ligaments that they cannot be easily broken; but they are delicate as the finest nerves, and can never be injured without causing the most dolorous sensation.
II. Davids justification. What did David say in extenuation of what he had done? He said, It was before the Lord, which chose me before thy father, and before all his house, and appointed me ruler over the people, over Israel, therefore will I play before the Lord. Davids justification of his acts was Gods election of him. Let me cull a picture from the memoir of one in years gone by. He preaches in a church in Glasgow; he is just inducted into the church, preferment lies open before him, he may speedily be made a Bishop if he likes, he seeks it not. Without mitre or benefice he takes to Kennington-common and Moorfields, goes to every stump and hedge in the country, so that he is Rural Dean of all the commons everywhere, and Canon Residentiary nowhere. He is pelted with rotten eggs; he finds one time that his forehead has been laid open in the midst of the sermon, while he has been laying mens hearts open. Why does he do it? Men say he is fanatical. What did Whitfield need to do this for? What did John Wesley need to go all over the country for? Why, there is the Rev. Mr. So-and-so, with his fourteen livings, and never preaches at all--good man he is. Oh, say the world, and he makes-a good thing, depend upon it. That is a Common saying, He makes a good thing of it. And when he died, he did make a good thing of it, for he silenced the tongue of slander, leaving nothing but an imperishable reputation behind. When Mr. Wesley was labouring abundantly, they said, He is a rich man; and taxed him for his plate very heavily. He said, You may take my plate at any rate if you like, for all I have is two silver spoons; I have one in London, and one in York, and by the grace of God, I shall never have any more as long as there are poor people about. But the people said, Depend upon it, they are making a good thing of it; why cannot they be still as other people. What other men could not do, or would not do, they did; they could not rest before they did it; they could dance like David before the ark, degrading the clerical character; they could bring down the fine dignity of the parson, to stand like a mountebank before the shows of Moor-fields, or in the Spa-fields riding schools; they could come down on stage-boards to preach the gospel; they were not ashamed to be like David--they thought all this disgrace was honour, and all this shame was glory; and they bore it all, for their justification was found in the fact that they believed God had chosen them; and therefore they chose to suffer for Christs sake, rather than reign without Christ. And now, if you think God has chosen you and yet do not feel that He has done great things for you, or holds any strong claims upon your gratitude, then shun the cross. If you have never had much forgiven, get over the stile, and go down the green lane into Bye-path meadow, if it is comfortable walking, go down there. If you do not owe much to the Lord Jesus Christ, shirk his service, go up in the corner there when the trumpet plays, and tell Michal you are very sorry you have displeased her. Say, I will never do the like again, trust me; I am sorry you do not like it; I hope you will now forgive me; but as I hold religion to be a thing to please everyone as well as myself, I will never dance before the ark again. Do that now if you are under no very great obligation to the Father of spirits, and have never tasted the distinguishing love of God to your souls. But oh, there are some of you ready to start up from your seats, and say, Well, I am not that man! and assuredly, as your pastor, I can look on some of you that have had much forgiven. Not long ago you were up to the throat in drunkenness; you could blaspheme God. Not very long ago perhaps you carried on dishonesty, and never entered the house of God. Some of you were frivolous, gay, careless, despisers of God, without hope, without Christ, strangers to the commonwealth of Israel. Well, and what brought you here now? Why, sovereign grace has done it. The mercy you have received is a complete justification for anything that you may do in Gods service, any ecstacy that you may feel when you are worshipping him, and any excess of liberality you may display when you are engaged in pressing on to the kingdom of your Lord and Master.
III. Not less worthy of our notice was his resolution. What did he say? I will yet be more vile than thus, and I will be base in mine own sight. Resolve, when you are in any sort of persecution, to face it with a full countenance. Like a nettle is the persecutor; touch it gently and it will sting you, but grasp it, and it hurts you not. Lay hold of those who oppose you, not with rough vengeance, but with the strong grip of quiet decision, and you have won the day. Yield no principle, no, not the breadth of a hair of that principle. Stand up for every solitary grain of truth; contend for it as for your life. Think of the snows of the Alps, and call to mind the Waldenses, and the Albigenses, your great forerunners. Think again, of the Lollards, the disciples of Wickcliffe; think of your brethren in Germany, who, not many centuries ago, nay, but a century ago, were sewn up in sacks, had their hands chopped off, and bled and died--a glorious list of martyrs. Your whole pedigree, from the beginning to the end, is stained with blood. From the days of John the Baptist until now, the kingdom of heaven has been made to suffer the violence of men; and you I will you yield? Shall these soft times, these gentle ages, take away your pristine valour--make you the craven sons of heroic fathers? No, if you are not called to the sufferings of a martyr, yet bear the spirit of a martyr. (C. H. Spurgeon.)
Afraid of the excitement of religion
The Sunday services were well attended and were used of God to the conversion of some. Each night showed fresh cases of blessing, and the last day I was asked to visit the Bible class leader, who had been taken ill on the Monday on entering the room he exclaimed, This is a judgment on me. What, do you mean? said I. Well, I prayed in public last week that the Lord would keep all excitement out of the meetings, and He answered it by keeping me out of them altogether, and I have not been able to get my young men to any of them. It is wise to distinguish between the religion of excitement and the excitement of religion. We must never put perspiration in the place of inspiration, or thunder in the place of lightning. (Newton Jones.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20–21 came out
came out
Here "came" can be translated as "went." (See: Go and Come)
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How honored the king of Israel was today
This is an ironic statement. Michal means the opposite of what she said, and she does not believe David acted honorably. Michal speaks disrespectfully to King David about his dancing attire and behavior. (See: Irony)
before the eyes of the slave girls
Here "eyes of the slave girls" represents the slave girls. AT: "in front of the slave girls" (See: Synecdoche)
crude fellows
Michal is comparing David to vulgar and foolish men.
translationWords
bless
family
Saul (OT)
honor
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21–23 6:21 David’s response to Michal might hint at the…
6:21 David’s response to Michal might hint at the real reason for her indignation—that she resented David’s success in light of the tragic decline of her father’s family.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.