20 23. Michal’s contemptuous pride rebuked by David<\/p>\n
20<\/strong>. And Michal<\/em>, &c.] The account of David’s meeting with Michal is omitted in 1 Chr.<\/p>\n How glorious<\/em>, &c.] Better, How honourable did the king of Israel make himself to-day.<\/strong> The E. V. weakens the point of David’s answer in 2Sa 6:22<\/em><\/span> by translating the same Hebrew word differently in the two verses.<\/p>\n who uncovered himself<\/em>, &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.<\/p>\n vain<\/em> ] = ‘empty,’ ‘worthless.’<\/p>\n Then David returned … – <\/B>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<\/span>, 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.<\/P> <\/p>\n 2Sa 6:20<\/span><\/p>\n David returned to bless his household.<\/em><\/p>\n <\/em><\/p>\n Family worship<\/strong><\/p>\n 1. <\/strong>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.<\/p>\n 1. <\/strong>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 <\/em>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.<\/p>\n 2. <\/strong>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.<\/p>\n 3. <\/strong>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.<\/p>\n 4. <\/strong>But the obligation to this duty will more clearly appear when we attend to what the Scriptures teach us regarding it.<\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>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 <\/strong>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.<\/p>\n 3. <\/strong>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.<\/p>\n 4. <\/strong>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.<\/p>\n 5. <\/strong>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?<\/p>\n 6. <\/strong>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 <\/strong>reality to a considerable extent, enlightened and genuine regard for the Divine law, and that among the masses of the people.<\/p>\n 7. <\/strong>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.<\/p>\n 1. <\/strong>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 <\/strong>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.<\/p>\n 2. <\/strong>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.<\/p>\n 4. <\/strong>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.<\/p>\n 5. <\/strong>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.<\/em>)<\/p>\n<\/p>\n Blessing the household<\/strong><\/p>\n You should bless your house-holds–<\/p>\n Domestic religion<\/strong><\/p>\n 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.<\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>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.<\/p>\n 3. <\/strong>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<\/em>.)<\/p>\n<\/p>\n The duty and advantages of family prayer<\/strong><\/p>\n 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.<\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>On the score of its reasonableness, on the identity of interests and sympathies which must exist in the same household.<\/p>\n 3. <\/strong>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?<\/p>\n 1. <\/strong>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?<\/p>\n 2. <\/strong>Again, the duty will be <\/strong>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.<\/p>\n 3. <\/strong>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.<\/p>\n 4. <\/strong>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.<\/em>)<\/p>\n<\/p>\n How glorious was the King of Israel to-day<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n The jeer of sarcasm, and the retort of piety<\/strong><\/p>\n 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 <\/strong>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.<\/p>\n Afraid of the excitement of religion<\/strong><\/p>\n 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<\/em>.)<\/p>\n Verse 20<\/span>. To bless his household.<\/B><\/I>] This was according to the custom of the patriarchs<\/I>, who were priests in their own families. It is worthy of remark, that David is called patriarch<\/I> by Stephen, Ac 2:29<\/span>, though living upwards of four hundred<\/I> years after the termination of the patriarchal age.<\/P> <\/P> How glorious was the king of Israel<\/B><\/I>] This is a strong irony. From what Michal says, it is probable that David used some violent<\/I> 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.<\/P> <\/p>\n Who uncovered himself; <\/B>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 <\/P> danced with all his might, <\/B>as is said above, 2Sa 6:14<\/span>, 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. <\/P> The handmaids of his servants; <\/B>who either bore a part in the solemnity, as women sometimes did, Exo 15:20<\/span>; or at least were spectators of it, and of Davids carriage in it. <\/P> As one of the vain fellows; <\/B>as idle and light persons use to do. <\/P> <\/p>\n 20-22. Michal . . . came out to meetDavid,<\/B> &c.Proud of her royal extraction, she upbraided herhusband for lowering the dignity of the crown and acting more like abuffoon than a king. But her taunting sarcasm was repelled in amanner that could not be agreeable to her feelings while it indicatedthe warm piety and gratitude of David.<\/P><\/p>\n Then David returned to bless his household<\/strong>,…. His wife, children, and servants, to wish all happiness to them on this occasion, and pray to God for blessings on them temporal and spiritual. This was done when he came from the place where the ark was set, and was come to his own palace:<\/p>\n and Michal the daughter of Saul came out to meet David<\/strong>; before he had gotten quite to his own house:<\/p>\n and said, how glorious was the king of Israel today<\/strong>; which she spoke in an ironical jeering way, meaning the reverse, how inglorious, mean, and despicable he had made himself to be, by his airs and gestures:<\/p>\n who uncovered himself today in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself<\/strong>! because he had put off his royal robes, and put on a linen ephod; for that he had stripped himself naked cannot be supposed, nor do her words import so much though a passionate exaggeration of the case.<\/p>\n When David returned home to bless his house, as he had previously blessed the people, Michal came to meet him with scornful words, saying, “How has the king of Israel glorified himself to-day, when he stripped himself before the eyes of the maids of his servants, as only one of the loose people strips himself!”<\/em> The unusual combination is explained by Ewald<\/em> (240, e<\/em>., p. 607) in this manner, that whilst, so far as the sense of the clause is concerned, the second verb ought to be in the infinitive absolute, they were both written with a very slight change of form in the infinitive construct; whereas others regard as an unusual form of the infinitive absolute (Ges .<\/em> Lehrgeb<\/em>. p. 430), or a copyist’s error for (Thenius, Olsh. Gr<\/em>. p. 600). The proud daughter of Saul was offended at the fact, that the king had let himself down on this occasion to the level of the people. She availed herself of the shortness of the priests’ 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, since their humble service may have looked very trivial to her?” ( Berleb. Bible.<\/em>) <\/p>\n 2Sa 6:21-22<\/span> <\/p>\n <\/strong> David replied, “Before Jehovah, who chose me before thy father and all his house, to appoint me prince over the people of Jehovah, over Israel, before Jehovah have I played ( lit<\/em>. joked, given utterance to my joy). And I will be still more despised, and become base in my eyes: and with the maidens of whom thou hast spoken, with them will I be honoured.” The copula vav<\/em> before serves to introduce the apodosis, and may be explained in this way, that the relative clause appended to “before Jehovah” acquired the power of a protasis on account of its length; so that, strictly speaking, there is an anakolouthon, as if the protasis read thus: “Before Jehovah, as He hath chosen me over Israel, I have humbled myself before Jehovah” (for “before him”). With the words “who chose me before thy father and all his house<\/em>,” David humbles the pride of the king’s daughter. His playing and dancing referred to the Lord, who had chosen him, and had rejected Saul on account of his pride. He would therefore let himself be still further despised before the Lord, i.e., would bear still greater contempt from men than that which he had just received, and be humbled in his own eyes (vid., Psa 131:1<\/span>): then would he also with the maidens attain to honour before the Lord. For whoso humbleth himself, him will God exalt (Mat 23:12<\/span>). is not to be altered into , as in the lxx. This alteration has arisen from a total misconception of the nature of true humility, which is of no worth in its own eyes. The rendering given by De Wette is at variance with both the grammar and the sense (“with the maidens, … with them will I magnify myself”); and so also is that of Thenius (“with them will I be honoured, i.e., indemnify myself for thy foolish contempt!”).<\/p>\n 2Sa 6:23<\/span><\/p>\n <\/strong> Michael was humbled by God for her pride, and remained childless to the time of her death.<\/p>\n David Expostulates with Michal.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1045.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 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! 21 And David said unto Michal, It was<\/I> before the LORD<\/B>, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD<\/B>, over Israel: therefore will I play before the LORD<\/B>. 22 And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. 23 Therefore Michal the daughter of Saul had no child unto the day of her death.<\/P> David, having dismissed the congregation with a blessing, returned to bless his household<\/I> (v.<\/I><\/span> 20<\/span>), 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.<\/I> It is angels’ work to worship God, and therefore surely that can be no disparagement to the greatest of men.<\/P> 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.<\/P> I. When she saw David in the street dancing before the Lord she despised him in her heart,<\/I> v.<\/span> 16<\/span><\/U><\/I><\/span>. 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.<\/P> 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,<\/P> 1. How she taunted him (v.<\/I><\/span> 20<\/span>): “How glorious was the king of Israel to-day!<\/I> What a figure didst thou make to-day 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,<\/I> as no man would have done but one of the vain fellows<\/I> 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 (ch.<\/I><\/span> iii. 13<\/span>), 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.<\/P> 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. iii. 1<\/span>), but he justifies himself in what he did.<\/P> (1.) He designed thereby to honour God (v.<\/I><\/span> 21<\/span>): It was before the Lord,<\/I> 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,<\/I> 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,<\/I> and thereby bring them into reputation again. And, if this be to be vile (v.<\/I><\/span> 22<\/span>), I will be yet more vile.<\/I>” 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.<\/I><\/P> (2.) He designed thereby to humble himself: “I will be base in my own sight,<\/I> 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.<\/P> (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.<\/I> 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<\/I> even of those that speak ill of them, 2 Cor. v. 11<\/span>. 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.<\/P> 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, v.<\/I><\/span> 23<\/span>. 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;<\/I> but those that despise him, and his servants and service, shall be lightly esteemed.<\/I><\/P><\/p>\n <\/strong><\/p>\n Divorce of Michal, vs. 2Sa 6:20-23<\/span><\/strong><\/p>\n The critical look of Michal at the dancing, <\/em>seeing king David, as he came into Jerusalem with the ark had been noted above. When David returned to his house to give it blessing, in commemoration of the great event of the day, he was met by Michal, his wife. She spoke to him with sarcasm and mockery, as having lowered himself by his actions in the eyes of his subjects, in a manner very unbecoming a king. He had been just as one of the frolicking young men who threw off their outer garments to be unencumbered as they danced and sang for the joy of the occasion. The young girls were able to stare upon him in his undignified white robe rather than the royal apparel she felt he should have been dressed in.<\/em><\/p>\n Michal had no spiritual appreciation of the occasion. <\/em>The white robe, indicative of spiritual purity and righteousness, had no meaning to her, nor did she concern herself with the purport of the ark’s presence in Jerusalem; only that her husband had humiliated and shamed her before the people. David explained to her rather brusquely that what he did was for the eyes of the Lord and in honor of Him. He it was who chose David to be Israel’s king over her father, Saul, and all her relatives, and he would humble himself before God. In fact he would debase himself further for the Lord’s sake, and would be exalted in the eyes of the young girls of whom she had spoken.<\/em><\/p>\n The statement that <\/em>Michal “had no child unto the day of her death,” indicates that David put her away and no longer cohabited with her. It was a kind of divorced condition of widowhood, by which she remained in David’s harem and her material welfare attended to by him. It seems rather severe retaliation by David, though the error of Michal was actually against God, and her example stands as a warning to all who ignore the spiritual aspect and see only the side of selfish prestige (Rom 2:4<\/span> and context).<\/em><\/p>\n Lesson summary: 1) <\/em>A land is blessed indeed when it has a leader who will encourage the worship and reverence of the Lord; 2) negligence of the Word of God will still bring tragedy to some and remorse of conscience to others who ought to have known and acted on its precepts; 3) God has a right way to do the things He has commanded, a way which may be known, and there is no excuse for not knowing it; 4) the right way to do God’s things and His true worship are commensurate with the blessing of the Lord upon His children in all ages; 5) humility is the most becoming robe one can don in the eyes of the Lord; 6) concern for material honor to the ignorance of God’s will leave the one involved barren and unproductive.<\/em><\/p>\n INSERTED: <\/strong>1Ch 16:4-6<\/span> FOLLOWS:<\/strong><\/p>\n AUTHORS NOTE: The hardbound commentary continues here with I Chronicles, chapter 16, following the chronological order of the events under study. The information in chapter 16 goes with the organization of the worship following David’s removal of the ark to Jerusalem. Verse 1-3 were studied earlier.<\/strong><\/p>\n Ministering Levites, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>With regard to the obligations to family worship.<\/p>\n
II. <\/strong>The advantages which accrue from the faithful discharge of this duty.<\/p>\n
III. <\/strong>Some of the most popular excuses or apologies for the neglect of the duty of family worship.<\/p>\n
I. <\/strong>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,<\/p>\n
II. <\/strong>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,<\/p>\n
III. <\/strong>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,<\/p>\n
IV. <\/strong>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<\/em>.)<\/p>\n<\/p>\n
I. <\/strong>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.<\/p>\n
II. <\/strong>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.<\/p>\n
III. <\/strong>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.<\/p>\n
I. <\/strong>The duty of family worship.<\/p>\n
II. <\/strong>Some of the advantages which result from a devout observance of the duties of family religion.<\/p>\n
I. <\/strong>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.<\/p>\n
II. <\/strong>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 <\/strong>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 <\/em>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.<\/p>\n
III. <\/strong>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<\/em>.)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n