Exegetical and Hermeneutical Commentary of 2 Samuel 6:14
And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod.
14. David danced ] The dances which were the usual expression of rejoicing on occasions of national thanksgiving (Exo 15:20-21; Jdg 11:34) and religious festivals (Psa 149:3; Psa 150:4) were generally performed by women only. David’s enthusiasm did not fear to transgress the limits of conventional propriety.
before the Lord] For the Ark was the symbol of Jehovah’s presence.
a linen ephod ] David laid aside his royal robes and appeared in the distinctive dress of a priest. As the head and representative of “a kingdom of priests” (Exo 19:6), the king possessed a priestly character; and David on this occasion exercised priestly functions in directing the sacrifices, even if he did not offer them himself ( 2Sa 6:17-18), and in blessing the people ( 2Sa 6:18). See Introd. ch. VII. p. 43.
Fuente: The Cambridge Bible for Schools and Colleges
Danced – The Hebrew word is found only here and in 2Sa 6:16. It means to dance in a circle, hence, simply to dance. The parallel passage in 1Ch 15:27 gives a widely different sense.
Fuente: Albert Barnes’ Notes on the Bible
2Sa 6:14-15
And David danced before the Lord.
Religious uses of music and dancing
The nations of the East have ever combined the dance as well as music with their most solemn religious ceremonies. There is nothing frivolous or trifling in the manner in which Orientals strive by the rhythmical movements and gestures of the body to express joy and praise. Just as our music might be divided into sacred, martial, and operatic (including in the latter all lighter melodies), so there are still among the Mohammedans three very distinct classes of dance, corresponding to these three divisions. From the various allusions to the dance in Holy Scripture, we may reasonably believe that their dances as well as their music have come down with little change from their Jewish predecessors. Of the third class of dance, performed exclusively by women, we need say nothing. Such was the dancing of the daughter of Herodias before Herod; such are the exhibitions of the dancing girls of Egypt, or the Nautch girls of India–all of them an abomination to the Lord. In the East the sexes always danced separately; nor was it otherwise when David led the triumphal procession before the ark. The men preceded with a leaping step, swaying to the sound of the music; then followed the musicians, and after them the damsels dancing by themselves. I had an opportunity of seeing such a religious dance in 1881, when Arabi Pasha led the procession with the sacred carpet, for the Kaaba of Mecca, out of Cairo on its way to the prophets shrine. This is one of the greatest ceremonies of Mohammedanism; and the carpet, the gift of the khalif, is renewed only at intervals of several years. It was borne aloft on camels, and surrounded by troops; but in front was a vast crowd of ulemas and dervishes, with the chief muftis at their head, leaping, bounding, swaying their arms, and whirling round in time to the din of drums, trumpets, and cymbals which followed them. (H. B. Tristram, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. And David danced before the Lord] Dancing is a religious ceremony among the Hindoos, and they consider it an act of devotion to their idols. It is evident that David considered it in the same light. What connection dancing can have with devotion I cannot tell. This I know, that unpremeditated and involuntary skipping may be the effect of sudden mental elation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
David danced before the Lord, to express his inward joy and thankfulness to God by his outward carriage, according to the manner of these times. See Exo 15:20; Jdg 11:34; 21:21; 1Sa 18:6; Psa 149:3.
A linen ephod; the usual habit of the priests and Levites in their sacred ministrations, yet sometimes worn by others, as it was by the young child Samuel, 1Sa 2:18, before he was come to those years in which the Levites were allowed to minister; and so hereby David, who laid by his royal robes, and put on this robe, to signify and declare, that although he was king of Israel, yet he willingly owned himself to be the Lords minister and servant.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. David danced before the LordTheHebrews, like other ancient people, had their sacred dances, whichwere performed on their solemn anniversaries and other greatoccasions of commemorating some special token of the divine goodnessand favor.
with all his mightintimatingviolent efforts of leaping, and divested of his royal mantle (in astate of undress), conduct apparently unsuitable to the gravity ofage or the dignity of a king. But it was unquestionably done as anact of religious homage, his attitudes and dress being symbolic, asthey have always been in Oriental countries, of penitence, joy,thankfulness, and devotion. [See on 1Ch15:27.]
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And David danced before the Lord with all [his] might,…. That is, before the ark of the Lord; not a set dance, or along with others; but he leaped and skipped as “car”, a lamb, does, and that for joy that the ark was like to be brought home to his house, without any token of the divine displeasure, as before; the Targum is,
“he praised before the Lord with all his might;”
exerted himself to the uttermost in singing the praises of God vocally, or by playing on an instrument; to which sense are the Septuagint, Syriac, and Arabic versions, which is approved of by Castel p; who observes, it nowhere appears to have been a custom to dance before the ark; but it might be now done, though not usual, and therefore was observed by Michal with contempt, 2Sa 6:16; a later writer q shows that dancing is the proper sense of the word:
and David [was] girded with a linen ephod; which others, besides priests, sometimes wore, as Samuel did, and which David might choose to appear in, rather than in his royal robes, as being more agreeable to the service of God, and lighter for him both to walk and dance in on this occasion.
p Lexic. col. 1793. q Hackman. Praecidan. Sacr. p. 156, 157.
Fuente: John Gill’s Exposition of the Entire Bible
“ And David danced with all his might before the Lord (i.e., before the ark), and was girded with a white ephod (shoulder-dress).” Dancing, as an expression of holy enthusiasm, was a customary thing from time immemorial: we meet with it as early as at the festival of thanksgiving at the Red Sea (Exo 15:20); but there, and also at subsequent celebrations of the different victories gained by the Israelites, none but women are described as taking part in it (Jdg 11:34; Jdg 21:19; 1Sa 18:6). The white ephod was, strictly speaking, a priestly costume, although in the law it is not prescribed as the dress to be worn by them when performing their official duties, but rather as the dress which denoted the priestly character of the wearer (see at 1Sa 22:18); and for this reason it was worn by David in connection with these festivities in honour of the Lord, as the head of the priestly nation of Israel (see at 1Sa 2:18). In 2Sa 6:15 it is still further related, that David and all the house (nation) of Israel brought up the ark of the Lord with jubilee and trumpet-blast. is used here to signify the song of jubilee and the joyous shouting of the people. In the Chronicles (1Ch 15:28) the musical instruments played on the occasion are also severally mentioned.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(14) David danced.The religious dances on occasions of great national blessing were usually performed by women only (Exo. 15:20-21; Jdg. 11:34; 1Sa. 18:6). The king, by now taking part in them himself, marked his strong sense of the importance of the occasion, and his readiness to do his utmost in Gods honour.
Girded with a linen ephod.This is usually spoken of as if David were arrayed in a distinctively priestly dress; but it is remarkable that the ephod was not prescribed as a part of the priestly dressthe ephod of the high-priest (Exo. 25:7, &c.) being quite a different thingand was worn by others, as Samuel (1Sa. 2:18). The wearing of the ephod, however, is spoken of in 1Sa. 22:18 as characteristic of the priests, and in Jdg. 8:27; Jdg. 17:5; Jdg. 18:14-20, it is connected with idolatrous worship. It is also to be noted that the high priests ephod (Exo. 28:6; Exo. 28:8, &c.) was made of shesh, while the garments of the ordinary priests, as well as the ephods of Samuel and David, were of bad. The explanation seems to be that the ephod of bad was simply a garment worn by any one engaged in a religious service, and it is used in 1Sa. 22:18 to describe the priests, because such service constituted their ordinary life. It was not, therefore, a peculiarly priestly dress, though naturally more worn by them than by any one else.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Danced before the Lord From the most ancient times, both among the Jews and other nations, dancing formed a part of the ceremonies of religious processions and festivals, but the performers were usually a band of females. Exo 15:20; Jdg 11:34; Jdg 21:21; 1Sa 18:6. When persons of different sexes engaged, they seem always to have kept in separate companies, and never to have danced promiscuously.
Girded with a linen ephod See on 1Sa 2:18. The ephod was worn by David on this occasion, probably, for the purpose of showing special respect and reverence for the ark of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Sa 6:14. David danced before the Lord David’s behaviour in this particular was no disparagement to his regal dignity. His dancing, that is, his moving in certain solemn measures, suited to music of the same character and tendency, was an exercise fully justifiable in him. Piety taught David, that all men are upon a level in the solemnities of religion. See Delaney; where the reader will find a dissertation upon dancing, wherein David’s dancing before the ark is examined, fully vindicated, and shewn to be very different from that kind of dancing which is too much practised in these days.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 312
DAVID DANCING BEFORE THE LORD
2Sa 6:14. And David danced before the Lord with all his might.
RELIGION is, indeed, a source of joy. In this light it was viewed by the angelic host, when they proclaimed to the shepherds the birth of our Saviour, saying, Behold, we bring you glad tidings of great joy! And thus was it found to be by the converts on the day of Pentecost, the Ethiopian Eunuch, the people of Samaria [Note: Act 8:8; Act 8:39.], and by all, in every place, who received the word aright [Note: Act 15:3.]. The Psalms of David place this matter beyond a doubt, they being almost one continued effusion of praise and thanksgiving. In the history before us we have an extraordinary exhibition, strongly confirmatory of this truth. David was bringing up the ark of God to Jerusalem; and so strong were the emotions of joy within him, that, in the presence of not less than thirty thousand of his subjects, he danced before the Lord with all his might.
Let us consider,
I.
The expressions of Davids joy
Certainly, at first sight, it appears strange that a monarch, stripped of his royal robes, and clad in the simple habit of a priest, should be dancing thus extravagantly, as it might appear, at the head of all his subjects. But he was serving and honouring his God: and therefore, under any circumstances, his joy would be great. But it was exceedingly heightened,
1.
By his reflections upon the past
[The ark, with the exception of one short interval, had abode at Baaleh, or Kirjath-jearim, for nearly fifty years, whither it had been carried twenty years after its restoration by the Philistines who had taken it captive. David had greatly desired to bring it up to Jerusalem, where he had prepared a tabernacle for its reception. He ordered it to be put on a new cart, and drawn by oxen, in the manner in which the Philistines had restored it; forgetting that God had given special commands, that none but the Kohathites, who were Levites, should carry it; and that they should never either behold or touch it, but that it should be covered, and they should bear it by means of the staves which were made for that purpose. In its progress, the ark was shaken, at the threshing-floor of Nachon; and Uzzah, one of the conductors of it, put forth his hand to hold it up, lest it should fall: and for this error God struck him dead upon the spot. This judgment was intended as a rebuke, not to Uzzah only, but to all the priests and Levites who were present; and especially to David, who had been so regardless of the divine commands, with which he doubtless was well acquainted, and of which he ought to have been most strictly observant. By this judgment David was disheartened, and he dared not to proceed, lest he himself, also, should fall a sacrifice to the divine displeasure. Accordingly, the ark was turned out of its course, and carried to the house of Obed-edom, the Gittite. But during its continuance there, for the space of three months, such manifest and extraordinary blessings flowed down upon Obed-edom and all his family, that David was assured that God was reconciled towards him: and, inspired with fresh zeal, he proceeded again to bring it up from thence, taking especial care that every thing should be conducted in Gods appointed way. After advancing only six paces, he stopped to offer burnt-offerings and peace-offerings; and then he felt in his soul, that God had accepted this service, and would crown it with good success [Note: 1Ch 15:1-3; 1Ch 15:11-15.].
Now, to enter into Davids feelings aright, we must mark the contrast between this present effort and that which had so lately failed: and we must remember, that, not content with expressing his gratitude to God by secret aspirations, he strove, by his open and visible acknowledgments, to inspire all his people with the same ardent gratitude with which his own breast was filled. This will account for what might otherwise appear extravagant in this outward demonstration of his joy.]
2.
By his anticipations of the future
[The ark was the symbol of the divine presence: and by having it at Jerusalem, he hoped that he should have more easy access to Jehovah at all seasons, and bring down, both on himself and all his people, a rich abundance of spiritual blessings. Of this, David himself informs us in the 132d Psalm, which he wrote on that express occasion. He tells us, that he had sworn he would not come up into the tabernacle of his own house, nor go up into his bed, till he should have found out a place for the Lord, an habitation for the mighty God of Jacob. He then adds, Lo, we heard of it at Ephratah, (Kiriath-jearim,) and found it in the fields of the wood: and we will go into his tabernacle, and worship at his footstool. Then, declaring what his prayers to God should be, he anticipates the future advent of the Messiah, and states the answers he should receive to his prayers, repeating the very words of his petitions as the precise terms of Gods promises: The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it. I will abundantly bless her provision; I will satisfy her poor with bread: I will also clothe her priests with salvation; and her saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish [Note: Psa 132:1-7; Psa 132:13-18.]. After such prospects as these, can we wonder at any expressions of his joy, however ardent, or however extraordinary? Methinks, his zeal in this instance was temperance, and his excess sobriety.]
And now let me shew,
II.
What occasion we also have for joy at this time
This whole matter was typical of our blessed Lords ascension into heaven. In the 68th Psalm, written by David on this occasion, he says, The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. Thou hast ascended up on high, thou hast led captivity captive: thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them [Note: Psa 68:17-18.]. And St. Paul quotes these very words as declarative of our Lords ascension to heaven, and the out-pouring of the Spirit upon his Church as the very bestowment of those gifts which he had obtained for her [Note: Eph 4:8-12.].
Here, then, we have already marked for us the nobler grounds of joy which we possess at this time,
1.
In the dignity of the person so exalted
[The ark was dignified as a shadow, and an emblem, of the Lord Jesus: but we commemorate the exaltation of the Lord Jesus himself. And I wish you particularly to notice how this also was announced by the holy Psalmist: Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O ye gates, even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, he is the King of glory [Note: Psa 24:7-10.].]
2.
In the richness of the benefits imparted by him
[In the passage before mentioned we see, in a general view, the gifts which our ascended Saviour bestows upon his rebellious subjects. But who can recount them all, or even estimate so much as one of them aright? See the first-fruits of those benefits on the day of Pentecost; and behold them spread over the face of the whole earth, and poured out in the richest possible abundance at this day. See the Saviour seated at the right hand of God, far above all principalities and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come. See how God hath put all things under his feet, and given him to be head over all things to the Church, which is his body, the fulness of him who filleth all in all [Note: Eph 1:20-23.]. See him exalted thus, and having a name given him above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father [Note: Php 2:9-11.]. All these his victories must be contemplated, and all the felicity of his redeemed people both in time and eternity, before we can estimate, in any measure, what ground we have for joy in the resurrection and ascension of our blessed Lord. My dear Brethren, only view these things by faith as David did, and even your lowest notes will resemble those of that sweet singer of Israel: God is gone up with a shout, the Lord with the sound of the trumpet. Sing praises to God, sing praises: sing praises unto our King, sing praises: for God is the King of all the earth: sing ye praises with understanding [Note: Psa 47:5-7.].]
But it will be profitable to inquire,
III.
How far the expressions of our joy should correspond with his
In point of ardour, we should not fall short of him, but should, if possible, exceed him. Yet in the mode of expressing our joy, I think he is not a proper pattern for us
1.
There is a great difference between his dispensation and ours
[The Jewish dispensation abounded with carnal ordinances: and every service of the saints was marked with outward and visible signs. Every penitent that would obtain mercy of the Lord must carry his appointed offering, and conform in every thing to some peculiar law. The same must be done by those who would return thanks to God for mercies received. But we, under the Christian dispensation, are to enter into our chamber, and shut our door, that we may not be seen of men, but be seen by Him only whom we serve, the heart-searching God [Note: Mat 6:6.]. The Jews needed the priests to mediate between God and them: but we may approach God, every one of us for ourselves, through that One Mediator, the Lord Jesus Christ; yea, and may enter into the holy of holies itself, through the blood of his sacrifice which he once offered for us on the cross [Note: Heb 10:19-22.]. This, then, marks a broad line of distinction between Davids services and ours, and renders such bodily exercise as his unsuitable to us.]
2.
Our frame of mind should be more spiritual and more refined
[I will not say that the body is not to participate in the emotions of our minds: for in this our fallen state such a sympathy must of necessity be called forth by any intense feeling, whether of joy or sorrow. But there is a delicacy and refinement in the Christians feelings: and the less they savour of what is animal, the better. A Christians joy is the joy of the Holy Ghost: and when it rises to the highest pitch, so as to be utterly unspeakable, it is then a glorified joy, such as the glorified saints and angels experience in heaven [Note: 1Pe 1:8. The Greek.]. Behold all of them before the throne of God: they are all prostrate on their faces, whilst yet they sing praises to God and to the Lamb. Their joy is a meek and holy joy: and sure I am that such is the joy that becomes us in this lower world, compassed as we are with so many infirmities. And I would the rather recommend that, because it will be less likely to cast a stumbling-block before us, and less likely to deceive your own souls. I am far from justifying Michal for casting such severe reflections on David. But her spirit shews what feelings will be generated in the bosoms of the ungodly, by any thing which seems to border on excess. By an inattention to the feelings of others, we may do considerable injury both to ourselves and them also. Our Lord, therefore, cautions us not to cast our pearls before swine, lest they turn again and rend us. On such occasions, I think, we should rather put a veil over our faces, as Moses did, than blind them by a splendour which they cannot bear. Yet we are not so to regard the ungodly, as to be deterred from serving God in any, and in every, way that he requires. But if we bear in mind the infirmities of others, we may the better hope to allure them to the service of their God, and to bring them to a participation of all the blessings which we ourselves enjoy.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(14) And David danced before the LORD with all his might; and David was girded with a linen ephod. (15) So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpeter
I hope the Reader will have grace to distinguish the holy joy and fervor of David’s mind which gave birth to this action of his body in dancing before the Lord; from modern dancing, which is frivolous, sinful, and has a tendency to provoke lustful affections. It is impossible, I should conceive, that anyone who beholds David engaged in so sacred a solemnity as this; and, especially, after the awful event of Uzzah’s death, can for a moment be led to suppose that the dancing of David before the Lord hath the smallest affinity to the Stage, or Assembly-dancing of poor, sinful, unawakened, vain, and frivolous creatures, that consume their precious time, and dance away their immortal souls, too frequently, from the card-room, and the midnight assembly, to the awful silence of the grave. The dancing of David in this place formed a part of sacred worship. It was the gesture of the body, and the manifestation of rapture which filled the whole soul, by way of testifying praise and thankfulness to God. Reader! should it be your case to meet with any idle or disorderly person, that from this account of David’s dancing before the Lord presumes to bring it forward as an apology for dancing: state this circumstance, I beseech you, in its proper light, give them to see the mighty difference here shown. And let them learn that nothing upon earth differs more than what is here mentioned of the holy joy of a devout soul, which, like the heavenly bodies, move round in their several orbits with harmony to the praise of the Great Maker; from that sensual folly of a corrupt mind, which moves only to the sound of unmeaning music, dissipating everything that is serious in themselves or others, at once reproachful to man and sinful before God.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 6:14 And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod.
Ver. 14. And David danced before the Lord with all his might. ] Lustily indeed, yet not lightly and vainly, as Caligula and Nero sometimes did on an open theatre; nor yet superstitiously, as the Salii, those Roman priests, did in honour of their god Mars, and as the Romanists do at this day in Spain and elsewhere before their breaden god, when he is carried in procession: but by a grave motion of his body, in a holy and sober manner and measure, as was usual with the ancients in some cases, to express thereby their spiritual jollity and ravishments of rejoicing.
And David was girded with a linen ephod.
a Osiander on 1 Chron. xv.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
danced. This explains the subscription of Psa 87, Mahalath Leannoth = dancing with shoutings. Compare 1Ch 15:25-29. See App-65.
The Psalm 87 subscription reads: “A Song or Psalm for the sons of Korah, to the chief
Musician upon Mahalath Leannoth.” See notes on Psa 87:7.
a linen ephod. Compare Aaron (Exo 28:6) and Samuel (1Sa 2:18).
Fuente: Companion Bible Notes, Appendices and Graphics
danced: Exo 15:20, Jdg 11:34, Jdg 21:21, Psa 30:11, Psa 149:3, Psa 150:4, Luk 15:25
with all his: Deu 6:5, Ecc 9:10, Col 3:23
girded: 1Sa 2:18, 1Sa 2:28, 1Sa 22:18, 1Ch 15:27
Reciprocal: Exo 28:4 – ephod Exo 32:19 – the dancing 1Sa 19:24 – stripped 2Sa 6:20 – uncovered 2Sa 6:21 – before 2Ch 20:27 – forefront Eze 46:10 – General Hos 3:4 – ephod
Fuente: The Treasury of Scripture Knowledge
6:14 And David danced before the LORD with all [his] might; and David [was] girded with a linen {g} ephod.
(g) With a garment like the priest’s garment.