dancing before Yahweh

David whirls with all his might before the Lord - Schwebel (1996)

As a seminary project this summer I did an exegesis of 2 Samuel 6:12-23. This is the passage in which King David brings the ark of God into Jerusalem from the house of Obed-edom, the Gittite, and dances in the streets. Michal, his wife sees him dancing wearing only an linen ephod, which is a priestly garment that does not provide much coverage. She is outraged, and accuses him of “exposing himself” to the “servant’s female servants.” David defends himself and submits that he will humble himself even more than that, and be abased in Michal’s and his own eyes, but the female servants of servants will honor him. And then the text says that Michal never had any children.

I couldn’t help but sympathize with Michal, and I still do to some extent. It struck me that David was flaunting himself before women he wasn’t married to, and Michal had a right to claim that only for herself. Well… and I guess Abigail and Ahinoam. And Bathsheba. And perhaps Abishag. Perhaps.

David certainly was not without flaw. So why does God-inspired scripture clearly take his side? One can’t really claim that the author simply wanted to paint David in a more positive light. The collective book of Samuel paints David extremely unfavorably at parts. But here, the narration is with him.

I don’t think that Michal’s problem with David is voyeurism. Indeed, the text does not support her claim that he exposed himself, though it doesn’t really refute it either. But Hebrew culture (and Yahweh) looked very unfavorably on the “revealing of nakedness” so one would think, had David committed this sin, that he would have been reproved. Michal seems to have forgotten how her own father, King Saul, lay naked in front of the prophets. Without being too hard on Michal because I know my own sin, I think that her biggest problem is pride. She is the daughter of a King, and she is married to a King, and if anyone knows what a King should and shouldn’t do, she does. There are a few indicators. The first is concerned with location. The ark has been in exile for decades. David has finally taken it and brought it (with the presence of Yahweh) to the royal city, Jerusalem. Everyone in Israel seems to recognize the weight of the moment. Everyone, it seems except Michal. She watches the festivities passively from a window. Sure, this is a good thing, but the princess must maintain an image, establish parameters. There will be no wild dancing in the streets for any reason. Second, the sarcasm and word choice Michal uses: “How the King of Israel honored himself today…” Not “my husband,” but an impersonal, disconnecting “the King.”Third, the referents of her case are interesting: “his servants’ female servants,” and “one of the vulgar fellows.” The people Michal alludes to are the lowest of the low, people a King should not be consorting with. Fourth, the way the text refers to Michal gives hint: “Michal the daughter of Saul.” Her allegiance seems to be terminally tied to the defeated line of her father. She does not find her identify in Yahweh’s chosen man, but she mortally holds to the line of Saul. Lastly, David’s response brings the point to a head: “It was before the LORD, who chose me above your father and above all his house, to appoint me as prince over Israel, the people of the LORD — and I will make merry before the LORD.” If David was incorrect in his characterization of the problem, then this exchange must have been really awkward. What is he talking about? But if he was correct, it must have struck a nerve. Not only was David the King, but he was Yahweh’s chosen King.

For the Christian, there is an incredible picture in the story. It is very easy to read stories in the Old Testament, and walk away with morals to follow. Morals are great, but if we proceed from this story with a list that goes something like “OK, I need to not be prideful, I need to not judge people for how they worship, I need to not look down on poor people, etc.” then we have missed the point. More pointedly, if we walk away from this narrative and we don’t see Christ, then we have sorely missed out. In David, we find a picture of Christ. Michal rejects David because he consorts with questionable types. One might find Jesus doing something similar. David, imperfect as he is, has his priorities in order here. The ark, and hence Yahweh are entering Jerusalem. David doesn’t sit on his throne as this takes place, he leaves his throne to usher in this presence himself. Jesus Christ IS the presence of God, and he left his throne in the heavenly places to come to this world. David doesn’t surround himself with guards and fine things. He strips off his robes, and humiliates himself before God and his people. He does not shield himself from vagrants. He gets right in the middle of them. Jesus Christ penetrates the world, consorts with adulterers, murderers, lepers, Samaritans, Romans, tax collectors, and anyone else he shouldn’t be around. He is shamed and humiliated, stripped naked, beaten, and crucified. This is the message of 2 Samuel 6:12-23. David is a shadow of the greater King of Kings. If we are going to identify with someone in this story, let us not be so presumptuous as to call ourselves Davids. If we are lucky, we might be the “servants’ female servants” or “one of the vulgar fellows.” By all rights, morally we are poorer than they. However, if we do not recognize this simple fact, then perhaps we are Michals. We find ourselves to be wealthy and worth much. We have worked hard, made good decisions, and now we’re reaping the results of our own wisdom. Let us pray for repentance! Before the seat of Yahweh, we merit nothing! So let us be “one of the vulgar fellows” and honor Christ for his work of redemption. Apart from that work, we are ruined.

~ by Jeremy Goodwyne on 10 September 2008.