3. It is countenanced by the highest and best society. By cherubim and seraphim, angels and archangels, apostles, prophets, martyrs, saints in heaven and on earth, and him who is higher than them all, the Lord Jesus Christ, to whose burning zeal we owe everything. The grandest intellects in the universe may be appealed to by the zealous Christian.
4. It is productive of the greatest good. Christianity has conferred and is conferring the greatest blessings on mankind, and is ever extending the area of its beneficial influence. But it is its zealous, not its cold-hearted, adherents to whom men owe its extension and powerful operation.
5. It secures the approbation of God, and final acceptance and reward. He who zealously uses his talents is to be received into the joy of his Lord, while the slothful servant is rejected 'rod punished. The highly respectable and self-complacent Church at Laodicea is severely reproved and threatened on account of its lukewarmness (Revelation 3:15, Revelation 3:16). Only religion in earnest fits for heaven. There are no lukewarm Christians there.
Finally:
1. Let despisers of zealous Christians beware lest they be found despising Christ and God (Luke 10:16).
2. Let zealous Christians take heed of needlessly exposing their religion to contempt. As by associating it with things unworthy of it, such as narrowness of mind, cant, eccentricity, worldly policy, excessive ceremonialism, great ardour about small matters, little ardour about great matters, uncharitableness.
3. Some zeal in religion deserves to be despised. That, in particular, which is dissociated from truth, uprightness, holiness, or love. True religious zeal includes zeal for these; and no ardour of professed religion can be a substitute for them.—G.W.
2 Samuel 6:20
Domestic religion.
"Then 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.
2. 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 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" (1 Timothy 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.
4. By leading and accompanying his family to the house of God.
5. 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:
2. He will thus best promote the welfare and happiness of his household. (See division III. of homily on 2 Samuel 6:11.)
3. 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.
2 Samuel 6:20-22
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" (1 Corinthians 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 (Luke 9:49, Luke 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.
2. 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.
3. 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?
To conclude:
1. It is an unhappy thing when man and wife differ radically in matters of religion. 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, undue excitement, or eccentricity. These may be in some degree injurious, but indifference or hostility is fatal.—G.W.
2 Samuel
2 Samuel 6 - 2-samuel-6 - worlddic.com