As soon as David returned home to bless his own household, Saul's daughter Michal came out to meet him. "How the king of Israel has distinguished himself today!" she said. "He has uncovered himself today in the sight of the maidservants of his subjects, like a vulgar person would do." Sermons 2 Samuel 6:20-23. - (ZION) The greatest day of David's life did not end without a cloud. His wife Michal, "Saul's daughter" (ver. 16; 2 Samuel 3:13; 1 Samuel 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 (1 Samuel 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 (Ephesians 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" (1 Peter 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 (Psalm 52:2; Psalm 57:4; Psalm 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 (Psalm 39:1; Psalm 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. 2. An expression of his resolve to proceed still further in his course of self-humiliation (Psalm 131:1). 3. 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" (Proverbs 3:34). "Now therefore be ye not mockers, lest your bands be made strong" (Isaiah 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 to bless, 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 for their souls. 4. Seek in Divine fellowship consolation amidst human reproach. - D.
David returned to bless his household. 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 man's 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.) 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 parent's duty! Every one acquainted with a parent's 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 God's 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.) 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.) 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 brother's keeper, his brother's instructor, his brother's 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 infant's 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. 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 God's 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. DAVID'S 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. DAVID'S 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." David's justification of his acts was God's 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 men's 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 Christ's 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 God's 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.) 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.) People Abinadab, Ahio, David, Israelites, Michal, Obed, Obededom, Perez, Saul, UzzahPlaces Baale-judah, Geba, Jerusalem, Perez-uzzahTopics Bless, Blessing, Daughter, David, Disrobing, Distinguished, Family, Fellow, Fellows, Foolish, Full, Girls, Glorious, Glory, Handmaids, Home, Honored, Honour, Honourable, Household, Lewd, Maids, Meet, Michal, Ones, Openly, Returned, Saul, Saul's, Servant-girls, Servants, Shame, Shamelessly, Sight, Slave, To-day, Turneth, Uncovered, Uncovereth, Uncovering, Uncovers, Vain, VulgarOutline 1. David fetches the ark from Kirjath Jearim on a new cart,6. Uzzah is smitten at Perez Uzzah 9. God blesses Obed-Edom for the ark 12. David brings the ark into Zion with sacrifices, and dances before it; 16. for which Michal despises him 17. He places it in a tabernacle with great joy and feasting 20. Michal, reproving David for his joy, is childless to her death Dictionary of Bible Themes 2 Samuel 6:20Library Emmaus. Kiriath-Jearim. "From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The … John Lightfoot—From the Talmud and Hebraica The King --Continued. The Danger of Deviating from Divine Institutions. Excursus on the Present Teaching of the Latin and Greek Churches on the Subject. Letter xxiv (Circa A. D. 1126) to Oger, Regular Canon Reprobation Asserted: Or, the Doctrine of Eternal Election and Reprobation Promiscuously Handled, in Eleven Chapters. 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