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UZZAH’S PUNISHMENT FOR TOUCHING THE ARK
THE noblest use of power is to exert it for God. So David thought: for no sooner had he attained the quiet possession of the throne of Israel, than he determined to bring up the ark of God from Kirjathjearim, where it had remained in obscurity perhaps for seventy years, and to place it in Jerusalem, where it might receive the honour due unto it. But, as persons striving in the Grecian games “were not crowned except they strove lawfully,” and conformed to the rules prescribed for them, so neither can they be accepted who exert their influence for God, except they use it agreeably to the dictates of His revealed will. Accordingly in this very act David met with a repulse: the person whom he employed to bring up the ark was struck dead upon the spot; and the whole measure was disconcerted: yea the very frame of David’s mind also was changed, from joyous exultation, to vexation, sorrow, and despondency.
Let us contemplate,
I. The punishment inflicted on Uzzah—
Uzzah and Ahio, sons of Abinadab, having long had the charge of the ark in their father’s house, undertook to drive the cart whereon it was to be conveyed to Jerusalem. Ahio went before to prepare the way, and Uzzah drove the oxen: but, when they were arrived at the threshing-floor of Nachon, the oxen by some means shook the ark; and Uzzah, apprehensive it would fall, put forth his hand to keep it steady: and for this offence he was struck dead upon the spot.
Now at first sight it appears as if this punishment was exceedingly disproportionate to the offence: but we shall be of a very different opinion, if we consider,
1. The offence committed—
[This was of a complicated nature: it was the offence, not of Uzzah only, but of David, and of the whole nation. As it related to Uzzah, it was highly criminal: for God, in the orders he had given respecting the removal of the ark from place to place, had directed that the priests only should touch the ark, or any thing belonging to it; and that the Levites should carry it: and so strict was this order, that it was enforced by the penalty of death: “The sons of Kohath shall bear it (by its long staves;) but they shall not touch any holy thing, lest they die [Note: Num_4:15.].” Now Uzzah was not a priest; and therefore he should on no account have presumed to touch the ark. It may well be supposed, that this violation of God’s command was the fruit of an habitual irreverence, which a long familiarity with the ark had nourished in his mind: and therefore God took this occasion of punishing his presumption.
But David, also, and all the nation were to blame: for the very accident that occasioned Uzzah to put forth his hand, arose from their criminal neglect. God had given plain directions about his ark; and had ordered that it should be carried on the shoulders of the Levites. The other articles belonging to the tabernacle were large and cumbersome; and for the conveyance of them God had given waggons and oxen; but “to the sons of Kohath he had given none; because the service belonging to them was, to bear the ark upon their shoulders [Note: Num_7:6-9.].” Why then was this forgotten? “Why did David and all the priests and people presume to substitute another way, different from that which God had prescribed? The Philistines, it is true, had sent home the ark in this way: but they knew nothing of the directions given in the law, nor had they any of the sons of Aaron with them to employ in that service. Were these ignorant heathens a fit pattern for David to follow, in direct opposition to the commands of God? If David did not know what God had commanded in relation to the ark, should he not have examined; or should he not have inquired of the Lord, as he had so recently and so successfully done in reference to his conflicts with the Philistines? This neglect then was highly criminal, and justly merited the rebuke it met with.]
2. The reason of noticing it with such severity—
[Besides the enormity of the offence, there was additional reason for punishing it with severity, arising out of the very nature of that dispensation. God had shewn himself so gracious and condescending towards that nation, that there was great danger lest they should entertain erroneous notions of his character, and overlook entirely his majesty and greatness. Indeed even his condescension itself would be undervalued, unless they should be made sensible of his justice, his holiness, and his power. Hence on many occasions He had taken care to blend some displays of his power with the manifestations of his love. When he came down upon Mount Sinai to give them his law, he accompanied the revelation with awful demonstrations of his greatness. When he had sent fire from heaven to consume the sacrifices on his altar, and to declare his acceptance of them, he destroyed Nadab and Abihu by fire for presuming to burn incense before him with fire different from that which he had kindled [Note: Lev_10:1-2.]. When a single individual in the nation had offended him, he withdrew his protection from all, till the person was discovered and put to death [Note: Jos_7:5; Jos_7:11-12.]. Thus, he was now suffering the symbols of his presence to be transported to Jerusalem; and the people would be ready to think that they had conferred an honour upon him: he therefore shewed them, that no service could be accepted of him, unless it were regulated by a strict adherence to his revealed will; and that whilst they received from him such signal tokens of his favour, they must at the peril of their souls conduct themselves towards him with the profoundest reverence [Note: Lev_10:3.]. In this view the judgment inflicted upon Uzzah was an instructive lesson to the whole nation, and is a standing proof that “God is greatly to be feared, and to be had in reverence of all them that are round about him [Note: Psa_89:7.].”]
We lament however to observe,
II. The effect it produced on the mind of David—
Truly the best of men are but weak, when they are visited with any heavy trial. Fervent as David’s mind was, no sooner was he thus rebuked than he was filled,
1. With proud resentment—
[It is probable that there was in his mind an undue degree of complacency, from the idea that he was the honoured instrument of thus exalting and glorifying his God. To meet therefore with such a check, in the midst of all his glory, and in the presence of all the great men of the nation, was very mortifying to his pride; and in an instant he betrayed what was in his heart. Had he been displeased with himself, it had been well: but “he was displeased” with God, whom he considered as dealing wrongfully and unjustly towards him. Alas! that so good a man should indulge such an unhallowed disposition. Had he himself corrected one of his little children, he would have expected the child to conclude of course, from the very correction itself, that something was amiss in him, though he could not immediately see wherein the evil of his conduct lay: and should not David have exercised that same temper towards God? Should he not have concluded that God was too wise to err, and too good to do any thing which was not strictly right? Should he not have acted, as he did on another occasion, “I was dumb and opened not my mouth, because thou didst it?” It is characteristic of the vilest of men to fly, as it were, in the face of God [Note: Isa_8:21.]; yea, it is their very employment in hell to curse him for the judgments he inflicts [Note: Rev_16:9-11.]. Did such a temper then become “the man after God’s own heart?” No; he should rather have said, “It is the Lord; let him do what seemeth him good [Note: 1Sa_3:18.]” “I will bear the indignation of the Lord, because I have sinned against him [Note: Mic_7:9.].” But in this conduct of his we have a lamentable illustration of that proverb, “The foolishness of man perverteth his way, and his heart fretteth against the Lord [Note: Pro_19:3.].”]
2. With unbelieving fear—
[He now concluded that God was an hard master, whom it was impossible to serve: he therefore would not venture any more to take to him the ark: “He was afraid of the Lord, and said, How shall the ark of the Lord come unto me?” This was a slavish fear, and utterly unbecoming one who had so often experienced the most signal tokens of his favour. This was to act like the rebellious heads of the tribes, when, in their contest with Aaron for the priesthood, God had decided the cause against them [Note: Num_17:12-13.]: or rather it was a repetition of the conduct of the Philistines upon a precisely similar occasion [Note: 1Sa_5:10-11.]. But this was very unbecoming his high character. He should rather have instituted an inquiry into the reason of the divine procedure; and should have humbled himself before God for the errors that had been committed. For this he might have found precedents in plenty in the Sacred Records [Note: Jos_7:6; Jdg_20:26.]: but he yielded at once to despondency, and dismissed the whole assembly of Israel, and left the ark to be taken in by any one that was bold enough to receive it.
Such was his unhappy frame on this occasion: and such, alas! is the temper of many under the chastisements of the Almighty: they are ready to say, “It is in vain to serve the Lord;” there is no hope: I have loved idols, and after them will I go” — — —]
Application—
1. Let us be especially on our guard, when we are engaged in the service of our God—
[God is a jealous God, and will not be trifled with. The conduct which would be connived at by him among the heathen, will provoke him to anger when observed among those who enjoy the light of revelation: and in proportion as we have the knowledge of him, may a conformity to his will be justly expected of us [Note: Amo_3:2.]. Happy would it be, if the professors of religion would lay this thought to heart! for, so far are they from having any dispensation from the practice of morality, that a far higher tone of morals is expected of them; they are called upon to “shine as lights in the world,” and to “be holy as God himself is holy.”
And must not this thought be pre-eminently interesting to those who are engaged in the service of the sanctuary? What manner of persons ought they to be in all holy conversation and godliness!” Sins even of ignorance are highly criminal [Note: Lev_5:17-19.]; but most of all in them [Note: Compare the offerings required in Lev_4:3; Lev_4:13-14; Lev_4:27-28; of the priest, a bullock, equivalent to the whole congregation; but of a common person, a female kid.]. Let those then who “bear the vessels of the Lord be clean [Note: Isa_52:11.].” Let a holy fear attend them in all their ministrations, lest, instead of finding acceptance with their God, they bring on themselves the heavier and more signal judgments. Miserable it is to die; but most of all to “die by the ark of God.”]
2. Let nothing divert us from the path of duty—
[If, when engaged in the service of our God, we meet with obstacles which we did not expect, let us search to find wherein we have done amiss; but let us not yield to despondency, as if it were impossible to please the Lord. Let us examine the Sacred Records, and pray for the teachings of the Holy Spirit, that “we may know what the good and perfect and acceptable will of God is:” then may we hope for success in our undertakings, and shall have tokens of God’s acceptance both in this world and the world to come [Note: This may be applied to Ministers with good effect.] — — —]