Ver. 20 (1 Chron. :xvi. 43).-(ZxoN.) Family worship. "And David retnrned 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 e. household) holds a position of authority in relation to tbem, it is also, to some extent, an assure.nee of the blessing. Of family worship notice- I. 1TB 0DLIGATION; 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" (Ps. lxviii. 6; Jer. xx:xi. 1; Eph. iii. 15). Out of this relation arises the duty of honouring him (Me.I. i. 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 (Me.I. ii. 15). 2. The responsibility of the head of the household to order it in the fear of God (Gen. xviii. 18; Prov, xxii. 6; Eph. vi. 4; 1 Tim. iii. 4), which involves this obligation. 3. Pre- cepts, promises, etc., with reference to prayer, which have e. manifest application to social worship in the family (1 Chron. xvi. 11; J er. x. 25; Matt. vi. 9; Rom. xvi. 5; 1 'rim. ii. 8; iv, 6). 4. The conduct of good men, approved of God, e.nd therefore indicative of his will and recorded for imitation. Abraham (Gen. xii. 7, 8), Jacob (Gen. xxxv. 2, 3), Job (i. 5), Joshua (xxiv. 15), David, Daniel (vi. 10), Cornelius (Acts x. 1), and others. "Wherever I have a, tent, there God shall have an altar" (John Howard). II. lTs 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 sub- stitute, but a preparation for it or an adjunct to it. 2. In such a way as is switable and profoable to those who take part in it. 3. Always with thoughtfulness, reverence, and cheerfulness. 4. Accompanied by the rearl\ng of the Scriptures, by instruction, discipline, and consistent 1irnctice, and by holy purposes, such as are expressed iu P~. ci. (written shortly before thi1t t,ime), • David's mirror of a monarch' (Luther). 172 THE SECOND BOOK OF SAMUEL. [en. vr. 1-23.
• Of mercy a.nd judgment will I sing, Unto thee, 0 Jehovah, will I h11.rp. I will give heed to a perfect wa.y- When wilt thou oome unto me?- I will wll.lk with a perfect baa.rt within my house," eta. Ill. ITB BENEFITB. 1. The sure approbation a.nd rich blessing of God (Prov. x. 22) tewpora.l a.nd spiritual. By its means, perchance, a. parent effects "the saving of hi~ house" (Heh. xi. 7; Luke xix. 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 reaoh that coast O'er life's rough ocea.n driven, They may rejoice, no wand'rer lost, A fa.mily in heaven I " -i. 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 I And to what a moral and spiritual height would it exalt our land !-D.
Vers. 20-28.-(ZmN.) Unholy scorn. The greatest day of David's life did not end without a cloud. His wife Michal, "Saul's daughter" (ver. 16'; eh. iii. 13 ; 1 Sam. :riL 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 dis- played, "she despised him in her heart;" and when, after he had blessed the people, he returned to bless his household, she met him with sarcastio 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- L U'l>ULGED lllPROPEBLY. L Without adeq'IJ,(1,te cause; and even on a.ccount 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 (1 Sam. i 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). "'l'he life from and in God remains a myst.ery 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. v. 33), and resentful. "Probably she bitterly resented her violent separation from the household joys that had grown up around him in her BeCOnd home. Probably the woman who had teraphim among her furniture cared nothing for the ark of God. Probably, ae 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" (1 Pet. iii. 4). II. EXPRESSED OFFENSIVELY. "How glorious the King of Israel made himself to-day," etc. I 1. .A.t 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 oft.en 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 (Ps. Iii. 2; lvii. 4; cxx. 3). "Scoffirig at religion is irrational; rude and uncivil; a most cruel and unhuman sin; OH. VI. 1-23.] THE SECOND BOOK OI<' SAMUEL. 173