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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 6:20–23. His four-level outline is real structure in the source text, so it is rendered as structure.
David, having dismissed the congregation with a blessing, returned to bless his household (Sa2 6:20), 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. It is angels' work to worship God, and therefore surely that can be no disparagement to the greatest of men.
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.
I.When she saw David in the street dancing before the Lord she despised him in her heart, Sa2 6:16.
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.
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,
1.How she taunted him (Sa2 6:20): "How glorious was the king of Israel today! What a figure didst thou make today 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, as no man would have done but one of the vain fellows 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 (Sa2 3:13), 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.
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 3:1), but he justifies himself in what he did.
(1.)He designed thereby to honour God (Sa2 6:21): It was before the Lord, 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, 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, and thereby bring them into reputation again. And, if this be to be vile (Sa2 6:22), I will be yet more vile." 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.
(2.)He designed thereby to humble himself: "I will be base in my own sight, 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.
(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. 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 even of those that speak ill of them, Co2 5:11. 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.
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, Sa2 6:23. 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; but those that despise him, and his servants and service, shall be lightly esteemed.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the things which viewed corporeally are unseemly, when viewed in regard to holy religion become venerable, so that they who blame such things will involve their own souls in the net of blame. Thus Michal reproves David for his dancing and says to him, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of his handmaids! And David answered her, It was before the Lord, which chose me before thy father, and before all his house to appoint me ruler over the people of the Lord, over Israel: therefore will I play before the Lord, and I will be yet more vile thus, and will be base in mine own sight, and of the maid-servants which thou hast spoken of, of them shall I be had in honour.
You will be blessed if you give thanks to God both in adversity and in prosperity and if you consider the prosperity of this life as smoke and vapor that immediately vanishes. David was a king, yet, in spite of having numerous treasures and ruling countless peoples with a strong hand, he sang of himself as humble and said, “I am afflicted in an agony from my youth.” And again, he said to the daughter of Saul, “I shall walk humbly, and I shall appear humbly before the Lord, who chose me rather than your father.” Likewise, he also said, “I am a wayfarer of earth and a pilgrim like all my fathers.”
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Summary
2 Samuel 6:20 vividly portrays the dramatic tension between King David's uninhibited, Spirit-led worship and his wife Michal's disdainful reaction. Following the joyous return of the Ark of the Covenant to Jerusalem, David, in an act of profound reverence and humility, shed his royal dignity to dance before the Lord with all his might. This verse records Michal's sarcastic and scornful rebuke, accusing David of behaving like a common, undignified person in the eyes of his servants' handmaids, thereby highlighting a fundamental divergence in their understanding of true worship and the nature of kingship.
Context
Literary Context
This verse serves as the climactic personal confrontation within the broader narrative of the Ark of the Covenant's triumphant return to Jerusalem in 2 Samuel 6. The chapter opens with David's initial, failed attempt to bring the Ark, which resulted in the tragic death of Uzzah for touching it (2 Samuel 6:6-7). Learning from this, David meticulously follows the prescribed Levitical instructions for the second attempt, leading a grand procession marked by exuberant celebration, sacrifices, and music (2 Samuel 6:12-15). David's uninhibited dancing, described as "with all his might" while wearing a linen ephod (2 Samuel 6:14), is the focal point of his devotion. Michal, observing from a window, views this display with contempt (2 Samuel 6:16), setting the stage for her bitter confrontation with David upon his return to his household. This immediate literary context underscores the profound contrast between David's fervent spiritual expression and Michal's cold, critical judgment.
Historical & Cultural Context
The Ark of the Covenant was the most sacred object in Israel, symbolizing God's tangible presence, His covenant with His people, and the very throne of His invisible reign. Its relocation to Jerusalem, David's newly established capital, was a monumental event, signifying the re-centralization of worship and God's blessing upon his kingdom. In the ancient Near East, kings were typically expected to maintain an aura of dignity, majesty, and even divinity. David's act of stripping off his outer royal robes and dancing in a simple linen ephod (a garment associated with priests and prophets, signifying humility and service rather than royal pomp) was a radical departure from conventional royal decorum. It was a public declaration that his ultimate allegiance and reverence were owed to Yahweh, not to human protocols or perceptions of kingly grandeur. Michal, as the daughter of King Saul, likely inherited a more traditional, perhaps even rigid, view of kingship and religious practice, one that prioritized outward appearance and social standing over genuine, unreserved spiritual devotion, a characteristic often associated with her father's reign.
Key Themes
The passage profoundly explores the theme of authentic worship versus superficiality. David's actions exemplify unreserved, heartfelt worship that prioritizes God's glory above personal dignity or social standing. This stands in stark contrast to Michal's perspective, which values royal decorum and public image over spiritual fervor. Another significant theme is the humility of leadership. David, the king, willingly humbles himself before God, demonstrating that even the highest earthly authority is subservient to the Almighty. This act of self-abasement is a powerful statement about the nature of his kingship, which he understood to be under God's ultimate sovereignty. Furthermore, Michal's scorn highlights the theme of spiritual pride and misunderstanding of devotion. Her inability to comprehend David's joy and her contemptuous judgment reveal a heart that is out of tune with the Spirit of God, foreshadowing the tragic consequence of her barrenness mentioned later in 2 Samuel 6:23, symbolizing her spiritual sterility.
Exposition and Analysis
Key Word Analysis
Derived from H1004, bayith primarily means "a house," but its application extends broadly to encompass "family," "household," or "palace." In this context, "his household" refers to David's immediate family and domestic staff. David's return to "bless his household" signifies his role as the spiritual head of his family, extending the divine blessing and joy of the Ark's return from the public sphere to his private residence, reflecting a holistic understanding of his leadership and devotion.
gâlâh means "to denude," "to reveal," or "to expose." While it can imply literal nakedness in some contexts, here it refers to David removing his outer, more formal royal garments, likely revealing the simple linen ephod (as noted in 2 Samuel 6:14) or other less regal attire. Michal interprets this as "uncovering" his dignity, stripping away his kingly decorum in the presence of common people, especially the "handmaids." It was a symbolic act of self-abasement, a king humbling himself to the level of a commoner or servant before God, which Michal found utterly disgraceful and a betrayal of his royal standing.
rêyq means "empty" or, figuratively, "worthless." Michal uses this highly contemptuous and derogatory term to describe David, implying that his behavior was akin to that of shiftless, irresponsible, or morally bankrupt individuals who would shamelessly expose themselves. Her choice of words reveals the depth of her scorn and her perception of David's actions as utterly undignified and beneath a king. It underscores her judgment that David had debased himself, behaving like the lowest rung of society rather than the glorious king of Israel.
Verse Breakdown
"Then David returned to bless his household."
This clause sets the scene, depicting David's immediate action after the Ark's successful entry into Jerusalem and the public festivities. Having led the nation in worship and sacrifice, David, in his capacity as the spiritual head of his family and king, sought to extend the divine blessing and the spiritual fervor of the day to his own home. This act underscores his personal piety and his commitment to integrating his public devotion with his private life.
"And Michal the daughter of Saul came out to meet David, and said,"
This introduces Michal's direct and confrontational encounter with David. Her identification as "the daughter of Saul" is crucial, immediately signaling a potential clash of values and perspectives, given the stark differences between Saul's reign and David's. Her proactive "coming out to meet" him suggests a deliberate, perhaps even hostile, intent to challenge him, rather than a warm marital welcome. Her subsequent words are not an inquiry but a direct, sarcastic accusation.
"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!"
This is Michal's biting sarcasm and scornful rebuke, laden with irony. The opening "How glorious..." is intended to convey the precise opposite: disgrace and humiliation. She condemns David for his public display of humility, specifically for "uncovering himself" (removing his royal attire and dancing uninhibitedly) before the "handmaids of his servants," implying that he had debased himself in front of the lowest members of his household. Her comparison of David to "vain fellows" who "shamelessly uncovereth himself" is a severe insult, equating his Spirit-led worship with the lewd or undignified behavior of worthless individuals. This statement encapsulates her profound misunderstanding and contempt for David's genuine devotion to God.
Literary Devices
The passage powerfully employs Irony, Contrast, and Hyperbole. Michal's opening phrase, "How glorious was the king of Israel to day," is a prime example of Irony, as she intends to convey the exact opposite of glory—shame and disgrace. This sarcastic tone immediately establishes her contemptuous attitude. The entire scene is built upon a profound Contrast between David's uninhibited, joyful, and humble worship before God and Michal's cold, critical, and prideful judgment. David's actions embody spiritual freedom and devotion, while Michal's reaction represents legalism, concern for outward appearance, and a profound lack of spiritual understanding. Her accusation that David "uncovered himself... as one of the vain fellows shamelessly uncovereth himself" utilizes Hyperbole, exaggerating David's actions to paint them in the worst possible light, comparing his humble worship to the indecent behavior of worthless individuals. This rhetorical exaggeration serves to underscore her deep disdain and the perceived scandal of David's behavior in her eyes.
Theological and Thematic Connections
This pivotal encounter between David and Michal serves as a profound theological commentary on the nature of true worship, the humility required of leadership, and the danger of spiritual pride. David's unreserved dancing before the Lord, even to the point of appearing undignified in human eyes, exemplifies worship that is not constrained by human conventions or concerns for social status. It is worship that flows from a heart utterly devoted to God, prioritizing His glory above all else. Michal's reaction, conversely, highlights the human tendency to judge spiritual expressions based on external appearances and societal norms, rather than discerning the heart's true intent. Her contempt reveals a spirit that values human dignity and decorum more than the boundless joy and freedom found in genuine devotion to the Almighty. This passage thus challenges believers to examine the authenticity and freedom of their own worship, urging them to prioritize God's pleasure over human approval.
Reflection and Application
The confrontation in 2 Samuel 6:20 serves as a powerful mirror for contemporary believers, challenging us to honestly assess the nature of our own worship and our capacity for spiritual freedom. David's willingness to shed his royal dignity and humble himself before God, even to the point of appearing foolish or undignified in the eyes of others, underscores that true worship is not about maintaining a respectable image or adhering to human expectations, but about an unreserved, passionate outpouring of the heart to God. This passage invites us to consider whether our worship is truly for an audience of One, or if we are subtly, perhaps unconsciously, performing for others. Michal's reaction, on the other hand, stands as a stark warning against spiritual pride, judgmentalism, and the danger of allowing our own preconceived notions of propriety to stifle or condemn genuine expressions of devotion in others. It reminds us that a critical spirit can blind us to the beauty of heartfelt worship and, more tragically, to the very work of God in the lives of His people.
Questions for Reflection
FAQ
What does "uncovered himself" mean in this context?
The phrase "uncovered himself" (Hebrew: גָּלָה, gâlâh) in 2 Samuel 6:20 does not imply literal nakedness. Rather, it refers to David removing his outer, more formal royal garments, likely revealing a simple linen ephod (as mentioned in 2 Samuel 6:14) or other less formal attire underneath. For a king, this act was seen as stripping away his royal dignity and decorum, humbling himself to the level of a commoner or even a servant. Michal found this highly scandalous and undignified, especially in the presence of his "handmaids," whom she considered beneath his station.
Why was Michal so upset by David's actions?
Michal's intense displeasure stemmed from several factors. As the daughter of King Saul, she likely held a traditional, rigid view of royal dignity and public decorum. She perceived David's uninhibited dancing and removal of his royal robes as an act of self-abasement that disgraced his kingly position, especially before common servants. Her criticism reveals a heart that valued outward appearances and social standing more than genuine, Spirit-led worship. She misunderstood the depth of David's devotion and saw his spiritual fervor as undignified and base, comparing him to "vain fellows" (2 Samuel 6:20). Her reaction highlights a spiritual disconnect and possibly a lingering adherence to the formalistic approach to religion characteristic of her father's reign.
What was the consequence of Michal's reaction?
The immediate consequence of Michal's contemptuous reaction and her subsequent confrontation with David (as detailed in 2 Samuel 6:21-23) was that she remained childless until the day of her death. This is often interpreted as a divine judgment upon her for her spiritual pride, her scorn for David's uninhibited worship of God, and her failure to appreciate the significance of God's presence and blessing in the kingdom. Her barrenness symbolized her spiritual barrenness and the inability to participate in the lineage of the promised Messiah, a stark contrast to David's fruitful line.
Christ-Centered Fulfillment
The narrative of David's uninhibited worship and Michal's scornful reaction in 2 Samuel 6:20 finds profound Christ-centered fulfillment, illuminating the nature of true worship and the humility of God's ultimate King. David, though a king, willingly humbled himself, shedding his royal dignity to dance before the Lord, prioritizing God's glory above his own image. This powerfully foreshadows the ultimate humility of Christ, the King of Kings, who "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Jesus, like David, did not cling to outward displays of power or dignity but embraced humility, even to the point of death on a cross (Philippians 2:8). Furthermore, David's joyous, unreserved worship points to the New Covenant reality where believers are called to worship God "in spirit and truth" (John 4:23-24), free from the constraints of human traditions or concerns for outward appearances. Michal's judgmental and barren spirit, conversely, represents the old covenant's emphasis on external conformity and legalism, which stands in stark contrast to the liberating grace and Spirit-filled worship inaugurated by Christ. Her inability to bear children for the king highlights the spiritual fruitlessness of a life devoid of genuine, humble devotion, standing in stark contrast to the spiritual fruitfulness that flows from union with Christ, who makes all things new and brings forth life where there was once barrenness (Galatians 5:22-23).