When they came to the threshing floor of Nacon, Uzzah reached for God’s ark, and took hold of it; for the cattle stumbled. Yahweh’s anger burned against Uzzah; and God struck him there for his error; and he died there by God’s ark. David was displeased, because Yahweh had broken out against Uzzah; and he called that place Perez Uzzah, to this day. David was afraid of Yahweh that day; and he said, “How could Yahweh’s ark come to me?” So David would not move Yahweh’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house. Yahweh’s ark remained in Obed-Edom the Gittite’s house three months; and Yahweh blessed Obed-Edom and all his house.
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2 Samuel 6:6-11 sits inside this longer paragraph.
David again gathered together all the chosen men of Israel, thirty thousand. David arose, and went with all the people who were with him, from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim. They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart. They brought it out of Abinadab’s house, which was in the hill, with God’s ark; and Ahio went before the ark. David and all the house of Israel played before Yahweh with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals. When they came to the threshing floor of Nacon, Uzzah reached for God’s ark, and took hold of it; for the cattle stumbled. Yahweh’s anger burned against Uzzah; and God struck him there for his error; and he died there by God’s ark. David was displeased, because Yahweh had broken out against Uzzah; and he called that place Perez Uzzah, to this day. David was afraid of Yahweh that day; and he said, “How could Yahweh’s ark come to me?” So David would not move Yahweh’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house. Yahweh’s ark remained in Obed-Edom the Gittite’s house three months; and Yahweh blessed Obed-Edom and all his house. King David was told, “Yahweh has blessed the house of Obed-Edom, and all that belongs to him, because of God’s ark.” So David went and brought up God’s ark from the house of Obed-Edom into David’s city with joy.
Parallel Translations
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When they came to the threshing floor of Nacon, Uzzah reached for God’s ark, and took hold of it; for the cattle stumbled.
Yahweh’s anger burned against Uzzah; and God struck him there for his error; and he died there by God’s ark.
David was displeased, because Yahweh had broken out against Uzzah; and he called that place Perez Uzzah, to this day.
David was afraid of Yahweh that day; and he said, “How could Yahweh’s ark come to me?”
So David would not move Yahweh’s ark to be with him in David’s city; but David carried it aside into Obed-Edom the Gittite’s house.
Yahweh’s ark remained in Obed-Edom the Gittite’s house three months; and Yahweh blessed Obed-Edom and all his house.
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And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.
And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.
And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day.
And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me?
So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obed-edom the Gittite.
And the ark of the LORD continued in the house of Obed-edom the Gittite three months: and the LORD blessed Obed-edom, and all his household.
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And when they came to the threshing-floor of Nacon, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen stumbled.
And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.
And David was displeased, because the LORD had broken forth upon Uzzah; and that place was called Perez-uzzah, unto this day
And David was afraid of the LORD that day; and he said: 'How shall the ark of the LORD come unto me?'
So David would not remove the ark of the LORD unto him into the city of David; but David carried it aside into the house of Obed-edom the Gittite.
And the ark of the LORD remained in the house of Obed-edom the Gittite three months; and the LORD blessed Obed-edom, and all his house.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (33)
- Genesis 39:5 (v11) From the time that he made him overseer in his house, and over all that he had, Yahweh blessed the Egyptian’s house for Joseph’s sake.…
- 1 Samuel 6:19 (v7) He struck of the men of Beth Shemesh, because they had looked into Yahweh’s ark, he struck fifty thousand seventy of the men. Then the…
- Genesis 30:27 (v11) Laban said to him, “If now I have found favor in your eyes, stay here, for I have divined that Yahweh has blessed me for your sake.”
- Numbers 4:15 (v6) “When Aaron and his sons have finished covering the sanctuary and all the furniture of the sanctuary, as the camp moves forward; after…
- 1 Chronicles 13:9 (v6) When they came to Chidon’s threshing floor, Uzza put out his hand to hold the ark; for the oxen stumbled.
Show all 32 cross-references
- 1 Chronicles 15:13 (v7) For because you didn’t carry it at first, Yahweh our God broke out in anger against us, because we didn’t seek him according to the…
- Proverbs 3:9-10 (v11) Honor Yahweh with your substance, with the first fruits of all your increase: so your barns will be filled with plenty, and your vats will…
- Numbers 4:19-20 (v6) but thus do to them, that they may live, and not die, when they approach the most holy things: Aaron and his sons shall go in and appoint…
- Malachi 3:10 (v11) Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says Yahweh of Armies, “if I will…
- Genesis 39:23 (v11) The keeper of the prison didn’t look after anything that was under his hand, because Yahweh was with him; and that which he did, Yahweh…
- 1 Chronicles 13:10 (v7) Yahweh’s anger burned against Uzza, and he struck him, because he put his hand on the ark; and he died there before God.
- 1 Chronicles 15:2 (v7) Then David said, “No one ought to carry God’s ark but the Levites. For Yahweh has chosen them to carry God’s ark, and to minister to him…
- Psalms 119:120 (v9) My flesh trembles for fear of you. I am afraid of your judgments.
- 1 Chronicles 13:11-12 (vv8–9) David was displeased, because Yahweh had broken out against Uzza. He called that place Perez Uzza, to this day. David was afraid of God…
- Leviticus 10:1-3 (v7) Nadab and Abihu, the sons of Aaron, each took his censer, and put fire in it, and laid incense on it, and offered strange fire before…
- 1 Chronicles 26:4-8 (v10) Obed-Edom had sons: Shemaiah the firstborn, Jehozabad the second, Joah the third, Sacar the fourth, Nethanel the fifth, Ammiel the sixth,…
- Jonah 4:1 (v8) But it displeased Jonah exceedingly, and he was angry.
- Jonah 4:9 (v8) God said to Jonah, “Is it right for you to be angry about the vine?” He said, “I am right to be angry, even to death.”
- 1 Corinthians 11:30-32 (v7) For this cause many among you are weak and sickly, and not a few sleep. For if we discerned ourselves, we wouldn’t be judged. But when we…
- Numbers 17:12-13 (v9) The children of Israel spoke to Moses, saying, “Behold, we perish! We are undone! We are all undone! Everyone who keeps approaching…
- 1 Samuel 5:10-11 (v9) So they sent God’s ark to Ekron. As God’s ark came to Ekron, the Ekronites cried out, saying, “They have brought the ark of the God of…
- 1 Samuel 6:20 (v9) The men of Beth Shemesh said, “Who is able to stand before Yahweh, this holy God? To whom shall he go up from us?”
- 2 Samuel 4:3 (v10) and the Beerothites fled to Gittaim, and have lived as foreigners there until today).
- 2 Samuel 15:19 (v10) Then the king said to Ittai the Gittite, “Why do you also go with us? Return, and stay with the king; for you are a foreigner, and also an…
- 2 Samuel 18:2 (v10) David sent the people out, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab’s…
- 1 Kings 8:27 (v9) But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I…
- 1 Chronicles 13:13-14 (v10) So David didn’t move the ark with him into David’s city, but carried it aside into Obed-Edom the Gittite’s house. God’s ark remained with…
- 1 Chronicles 15:18 (v10) and with them their brothers of the second rank, Zechariah, Ben, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah,…
- 1 Chronicles 16:5 (v10) Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel, with…
- Job 25:5-6 (v9) Behold, even the moon has no brightness, and the stars are not pure in his sight; How much less man, who is a worm, the son of man, who is…
- Isaiah 6:5 (v9) Then I said, “Woe is me! For I am undone, because I am a man of unclean lips, and I dwell among a people of unclean lips: for my eyes have…
- Luke 5:8-9 (v9) But Simon Peter, when he saw it, fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, Lord.” For he was amazed, and…
32 distinct cross-references across this passage (33 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv7, 8, 10 Here we see what danger it is to follow…
Here we see what danger it is to follow good intentions, or to do anything in God’s service without his express word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–11 2Sa 6:6 And when they came to Nachon’s threshingfloor,…
2Sa 6:6 And when they came to Nachon’s threshingfloor, Uzzah put forth [his hand] to the ark of God, and took hold of it; for the oxen shook [it].
Ver. 6. Uzzah put forth his hand.] He was a good man, it is thought, and did this of a good intention, but without warrant of the word. It must be men’s care "that their deeds may be made manifest that they are wrought in God." {Joh 3:21} Two things make a good Christian - good actions and good aims. A good aim maketh not a bad action good, as here: and yet a bad aim maketh a good action bad, as we see in Jehu.
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For the oxen shook it.] Or, Stumbled, and had like to have tumbled the ark down, - compare 2Ki 9:33, - the dumb beasts admonishing them of their error, as once the ass did Balaam.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–11 Nachon, otherwise called Chidon, 1Ch 13:9.
Nachon, otherwise called Chidon, 1Ch 13:9.
The oxen shook it; for they stumbled. 1Ch 13:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v6 We have here Uzzah struck dead for touching the…
We have here Uzzah struck dead for touching the ark, when it was upon its journey towards the city of David, a sad providence, which damped their mirth, stopped the progress of the ark, and for the present, dispersed this great assembly, which had come together to attend it, and sent them home in a fright.
I. Uzzah's offence seems very small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer the public benefit to their own private honour and advantage, undertook to drive the cart in which the ark was carried, this being perhaps the last service they were likely to do it; for others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen. Uzzah followed close to the side of the cart. It happened that the oxen shook it, Sa2 6:6. The critics are not agreed about the signification of the original word: They stumbled (so our margin); they kicked (so some), perhaps against the goad with which Uzzah drove them; they stuck in the mire, by some. By some accident or other the ark was in danger of being overthrown. Uzzah thereupon laid hold of it, to save it from falling, we have reason to think with a very good intention, to preserve the reputation of the ark and to prevent a bad omen. Yet this was his crime. Uzzah was a Levite, but priests only might touch the ark. The law was express concerning the Kohathites, that, though they were to carry the ark by the staves, yet they must not touch any holy thing, lest they die, Num 4:15. Uzzah's long familiarity with the ark, and the constant attendance he had given to it, might occasion his presumption, but would not excuse it.
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II. His punishment for this offence seems very great (Sa2 6:7): The anger of the Lord was kindled against him (for in sacred things he is a jealous God) and he smote him there for his rashness, as the word is, and struck him dead upon the spot. There he sinned, and there he died, by the ark of God; even the mercy-seat would not save him. Why was God thus severe with him? 1. The touching of the ark was forbidden to the Levites expressly under pain of death - lest they die; and God, by this instance of severity, would show how he might justly have dealt with our first parents, when they had eaten that which was forbidden under the same penalty - lest you die. 2. God saw the presumption and irreverence of Uzzah's heart. Perhaps he affected to show, before this great assembly, how bold he could make with the ark, having been so long acquainted with it. Familiarity, even with that which is most awful, is apt to breed contempt. 3. David afterwards owned that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart. Because it was not carried on the Levites' shoulders, the Lord made that breach upon us, Ch1 15:13. But Uzzah was singled out to be made an example, perhaps because he had been most forward in advising that way of conveyance; however he had fallen into another error, which was occasioned by that. Perhaps the ark was not covered, as it should have been, with the covering of badgers' skins (Num 4:6), and that was a further provocation. 4. God would hereby strike an awe upon the thousands of Israel, would convince them that the ark was never the less venerable for its having been so long in mean circumstances, and thus he would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear. 5. God would hereby teach us that a good intention will not justify a bad action; it will not suffice to say of that which is ill done that it was well meant. He will let us know that he can and will secure his ark, and needs not any man's sin to help him to do it. 6. If it was so great a crime for one to lay hold on the ark of the covenant that had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? To the wicked God says, What hast thou to do to take my covenant in thy mouth? Psa 50:16. Friend, how camest thou in hither? If the ark was so sacred, and not to be touched irreverently, what is the blood of the covenant? Heb 10:29.
III. David's feelings on the infliction of this stroke were keen, and perhaps not altogether as they should have been. He should have humbled himself under God's hand, confessed his error, acknowledged God's righteousness, and deprecated the further tokens of his displeasure, and then have gone on with the good work he had in hand. But we find, 1. He was displeased. It is not said because Uzzah had affronted God, but because God had made a breach upon Uzzah (Sa2 6:8): David's anger was kindled. It is the same word that is used for God's displeasure, Sa2 6:7. Because God was angry, David was angry and out of humour. As if God might not assert the honour of his ark, and frown upon one that touched it rudely, without asking David leave. Shall mortal man pretend to be more just than God, arraign his proceedings, or charge him with iniquity? David did not now act like himself, like a man after God's own heart. It is not for us to be displeased at any thing that God does, how unpleasing soever it is to us. The death of Uzzah was indeed an eclipse to the glory of a solemnity which David valued himself upon more than any thing else, and might give birth to some speculations among those that were disaffected to him, as if God were departing from him too; but he ought nevertheless to have subscribed to the righteousness and wisdom of God in it, and not to have been displeased at it. When we lie under God's anger we must keep under our own. 2. He was afraid, Sa2 6:9. It should seem he was afraid with amazement; for he said, How shall the ark of the Lord come to me? As if God sought advantages against all that were about him, and was so extremely tender of his ark that there was no dealing with it; and therefore better for him to keep it at a distance. Que procul a Jove, procul a fulmine - To retire from Jove is to retire from the thunder-bolt. He should rather have said, "Let the ark come to me, and I will take warning by this to treat it with more reverence." Provoke me not (says God, Jer 25:6) and I will do you no hurt. Or this may be looked upon as a good use which David made of this tremendous judgment. He did not say, "Surely Uzzah was a sinner above all men, because he suffered such things," but is concerned for himself, as one conscious, not only of his own unworthiness of God's favour, but his obnoxiousness to God's displeasure. "God might justly strike me dead as he did Uzzah. My flesh trembles for fear of thee," Psa 119:120. This God intends in his judgments, that others may hear and fear. David therefore will not bring the ark into his own city (Sa2 6:10) till he is better prepared for its reception. 3. He took care to perpetuate the remembrance of this stroke by a new name he gave to the place: Perez-uzzah, the breach of Uzzah, Sa2 6:8. He had been lately triumphing in the breach made upon his enemies, and called the place Baal-perazim, a place of breaches. But here is a breach upon his friends. When we see one breach, we should consider that we know not where the next will be. The memorial of this stroke would be a warning to posterity to take heed of all rashness and irreverence in dealing about holy things; for God will be sanctified in those that come nigh unto him. 4. He lodged the ark in a good house, the house of Obed-edom a Levite, which happened to be near the place where this disaster happened, and there, (1.) It was kindly entertained and welcomed, and continued there three months, Sa2 6:10, Sa2 6:11. Obed-edom knew what slaughter the ark had made among the Philistines that imprisoned it and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it; yet he cheerfully invites it to his own house, and opens his doors to it without fear, knowing it was a savour of death unto death only to those that treated it ill. "O the courage," says bishop Hall, "of an honest and faithful heart! nothing can make God otherwise than amiable to his own people: even his very justice is lovely." (2.) It paid well for its entertainment: The Lord blessed Obed-edom and all his household. The same hand that punished Uzzah's proud presumption rewarded Obed-edom's humble boldness, and made the ark to him a savour of life unto life. Let none think the worse of the gospel for the judgements inflicted on those that reject it, but set in opposition to them the blessings it brings to those that duly receive it. None ever had, nor ever shall have, reason to say that it is in vain to serve God. Let masters of families be encouraged to keep up religion in their families, and to serve God and the interests of his kingdom with their houses and estates, for that is the way to bring a blessing upon all they have. The ark is a guest which none shall lose by that bid it welcome. Josephus says that, whereas before Obed-edom was poor, on a sudden, in these three months, his estate increased, to the envy of his neighbours. Piety is the best friend to prosperity. In wisdom's left hand are riches and honour. His household shared in the blessing. It is good living in a family that entertains the ark, for all about it will fare the better for it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–11 And the anger of the Lord was kindled against…
And the anger of the Lord was kindled against Uzzah,.... And which was manifest by smiting him:
and God smote him there for his error; committed at this time, which was complicated; as that the ark was put upon a cart, to which he might be the chief adviser, as Procopius Gazaeus notes, when it should have been carried on the shoulders of the Levites; and that be touched it with his hand, which none but priests might do, supposing him to be a Levite, which it is not clear he was, however not a Kohathite; and he took hold of it in order to carry it in his arms, which even Levites, and those Kohathites, might not do, but with staves put into it, which only they were to hold; and besides, as Abarbinel observes, he showed little faith in the power and providence of God, as if he could not take care of the ark without him:
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and there he died by the ark of God; directly, upon the spot, by the side of it; whether he was struck by lightning, or in what way, cannot be said; however, he died by the immediate hand of God, in token of his displeasure: and this shows that it is dangerous in matters of worship to act contrary to the command of God, even in things that may seem small and trivial; and though what may be done may be done with a good intention, as this was, yet that will not excuse the sin; nor are those who are the most forward and zealous in religious matters exempted from marks of God's displeasure when they go wrong.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 10, 11 He died - This may seem very severe, considering…
He died - This may seem very severe, considering his intention was pious, and his transgression not great. But, besides that, men are improper Judges of the actions of God; and that God's judgments are always just, though sometimes obscure: it is reasonable, God should make some present examples of his high displeasure against sins, seemingly small; partly, for the demonstration of his own exact and impartial holiness; partly, for the establishment of discipline, and for the greater terror and caution of mankind, who are very prone to have slight thoughts of sin, and to give way to small sins, and thereby to be led on to greater; all which is, or may be prevented by such instances of severity: and consequently there is more of God's mercy, than of his justice, in such actions, because the justice is confined to one particular person, but the benefit of it common to mankind in that, and all future ages.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 10, 11 Verse 6. Uzzah put forth his hand] In Nu…
Verse 6. Uzzah put forth his hand] In Nu 4:15-20, the Levites are forbidden to touch the ark on pain of death, this penalty was inflicted upon Uzzah, and he was the first that suffered for a breach Of this law.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6–11 2Sa 6:6. For the oxen shook it — There…
2Sa 6:6. For the oxen shook it — There is perhaps no word about the signification of which commentators are more divided, than the word שׁמשׂו, shametu, here rendered shook it. Bochart and Waterland interpret it, The oxen stuck in the mire, or stumbled.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6, 7, 8, 10 Shook it - The use of the Heb. word…
Shook it - The use of the Heb. word here is unusual. Some take the word as in 2Ki 9:33, and render the passage: “The oxen were throwing, or had thrown it down,” very likely by turning aside to eat what grain there might be on the threshing-floor.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 10 Nachon. 1 Paralipomenon Chidon. Hebrew may be rendered, "prepared;"…
Nachon. 1 Paralipomenon Chidon. Hebrew may be rendered, "prepared;" (Chaldean) as they were almost arrived at the end (Calmet) of the procession. --- His hand, is wanting in Hebrew. (Kennicott) --- Kicked. Protestants, "shook it." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 9, 11 UZZAH SMITTEN. (Sa2 6:6-11)
UZZAH SMITTEN. (Sa2 6:6-11)
they came to Nachon's threshing-floor--or Chidon's (Ch1 13:9). The Chaldee version renders the words, "came to the place prepared for the reception of the ark," that is, near the city of David (Sa2 6:13).
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the oxen shook it--or, "stumbled" (Ch1 13:9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot. This melancholy occurrence not only threw a cloud over the joyous scene, but entirely stopped the procession; for the ark was left where it then was, in the near neighborhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them [Sa1 5:8-12]; the Bethshemites also suffered, but not fatally [Sa1 6:19]; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Levite, and well instructed, suffered death for his breach of the law. The severity of Uzzah's fate may seem to us too great for the nature and degree of the offense. But it does not become us to sit in judgment on the dispensations of God; and, besides, it is apparent that the divine purpose was to inspire awe of His majesty, a submission to His law, and a profound veneration for the symbols and ordinances of His worship.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–11 6. Nachon’s threshingfloor — The familiar mention of such…
6. Nachon’s threshingfloor — The familiar mention of such places, now utterly unknown, is evidence of the antiquity, genuineness, and credibility of these sacred writings.
Put forth his hand to the ark — This was sacrilegious transgression of the law: “The sons of Kohath shall come to bear it; but they shall not touch any holy thing, lest they die.” Num_4:15.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 7, 8, 10 6. Nachon’s threshingfloor] There is nothing to shew where…
6. Nachon’s threshingfloor] There is nothing to shew where this place was. It is called in 1Ch_13:9, the threshingfloor of Chidon. It may have been known by both names, but more probably one of the two forms is due to corruption of the text.
for the oxen shook it] This is the most probable explanation of an obscure word. The Ark seemed to be on the point of falling from the cart, owing to some sudden start or stumble of the oxen, or the roughness of the road.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–10 (6) Nachon’s threshingfloor.—This place is entirely unknown. 1Ch_13:9 has…
(6) Nachon’s threshingfloor.—This place is entirely unknown. 1Ch_13:9 has “the threshingfloor of Chidon; “but it may be doubted whether the word is a proper name at all. The name, whatever it was, was now superseded by Perez-uzzah (2Sa_6:8). The turning aside of the oxen to snatch the scattered grain of the threshingfioor may have caused the trouble.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–11 Nachon"s threshing floor. In the parallel place (1Ch_13:9) we…
Nachon"s threshing floor. In the parallel place (1Ch_13:9) we find "the threshing floor of Chidon," and "Chidon" is proved to have been a proper name by the feebleness of the attempts made to find for it a meaning. We therefore gather that "Nachou" is also a proper name, but otherwise we should certainly have translated it "a fixed threshing floor." The people did indeed thresh or trample out their corn often on summer threshing floors, (Dan_2:35) that is, on fitting spots in the fields themselves. But as a large quantity of earth was sure in this cash to be mixed with the corn, they preferred to use places with solid floors or pavements, which lasted for many generations, and.often became well-known spots. (Gen_50:10) Even if "Nachon" be a proper name, this would be a permanent floor, paved with stones, the approaches to which would be worn and made rough by the tracks of the carts bringing the corn. Here the oxen shook it; Hebrew, stumbled, and so the Revised Version. Nothing is said of the ark being in danger. Uzzah"s act was one of precaution. The ground was rough, the oxen stumbled, and he put forth his hand to hold the ark till the cart had reached level ground. If the threshing floor was formed in the natural rock, those who have been in Spain, and seen how the tracks in the Pyrenees are worn by the native carts into deep ruts in the solid stone, can well understand that the neighbourhood of this much-frequented spot would need very careful driving.
Vers. 6-8 (GOREN NACHON.) (1Ch_13:9-11)
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The ark upheld with irreverent hands.
Read who the Church would cleanse, and mark How stern the warning runs: There are two ways to guard her ark As patrons and as sons. ("Lyra Apostolica.")
The fair prospects of a great enterprise are sometimes darkened, as by a thunderstorm, in consequence of the improper manner in which it is conducted. The forbearance of God toward those who transgress his ordinances is often unheeded, and becomes an occasion of further transgression, until the occurrence of a signal disaster fills them with fear and trembling. The act of one man, it may be, gives definite expression to the spirit which influences many, and on him falls the lightning stroke of Heaven, as a punishment for his sin and a chastisement of all who are associated with him; a solemn call to consideration and amendment.
Give unto Jehovah, O ye sons of God, Give unto Jehovah glory and strength; Give unto Jehovah the glory of his Name; Worship Jehovah in holy attire. The voice of Jehovah is upon the waters. The God of glory thundereth. (Psa_29:1-3)
I A SEEMING EXIGENCY. The ark in danger! "For at the threshing floor of Nachon, or Chidon the oxen shook it kicked, broke loose, or stumbled," so that the support of Uzzah was apparently needful to arrest its fall. In like manner religion the Church, its worship, sacraments, doctrines sometimes appears in perilous need of human help. But the apparent exigency:
1. Is commonly the result of previous neglience and disobedience on the part of those to whom its interests are entrusted, and the false position in which it is placed. If the "due order" (1Ch_15:13) had been observed, the danger would never have arisen.
2. Serves the purpose of testing and manifesting the character of men. Will it lead them to consider, Perceive their error, and amend; or occasion further aberrations?
3. Can never warrant an interference which is expressly prohibited, however great the danger or sincere the desire to avert it. "You must rather leave the ark to shake, if it so please God, than put unworthy hands to hold it up" (Bacon).
4. Is not so great as it appears; for God is able to prevent its fall or overrule it for good. "The special moral of this warning is that no one, on the plea of zeal for the ark of God"s Church, should resort to doubtful expedients and unlawful means for the attainment of his end" (Wordsworth).
II A SERIOUS ERROR. "Uzzah reached forth to the ark of God, and took hold of it." The Levites (of whom Uzzah was one) were to carry it on staves; but "not touch any holy thing, lest they die". (Num_4:15) His error was practical; though in itself trivial, a direct breach of the legal requirement; and (as is often the case with an apparently insignificant act) indicated an unsanctified mind. He was "a type of all who, with good intentions, humanly speaking, yet with unsanctified minds, interfere in the affairs of the kingdom of God from the notion that they are in danger and with the hope of saving them" (O. von Gerlach).
1. He acted "unnecessarily, and from the precipitate impulse of human nature" (Ewald), unregulated and unrestrained by proper thought and a higher will.
2. With rashness, irreverence, and profanity; begotten of long familiarity with the venerable relic. (see 1Sa_6:19) He looked upon it as little other than a piece of sacred furniture.
3. In a spirit of official pride and presumption, as its hereditary guardian and immediate conductor. "Perhaps he affected to show before this great assembly how bold he could make with the ark, having been so long acquainted with it" (Matthew Henry). Men of high position, great possessions, and eminent gifts in the Church, sometimes display a similar spirit, and even affect to patronize the worship of God!
4. With improper anxiety about the means of progress and success, and want of faith in the Divine presence and might. "In our own days there are not awanting men like Uzzah, who act as if it were all over with Christianity if they did not maintain it against the power of modern negations." Their zeal is shown in various ways. But "this zeal, notwithstanding its good intention, is yet unholy, because it is as fainthearted as it is presumptuous. The Lord needs not such helpers" (Krummacher).
III A STARTLING JUDGMENT. "And the anger of Jehovah was kindled .... and he died there by the ark of God." A flash of lightning, an apoplectic stroke, or other secondary cause, was the instrument thereof; in the presence of all Israel, and even before the mercy seat, he suffered the penalty of his error ("rashness," ver. 7); and the spot where he fell became a monument of the wrath of God and his power to protect his "holy things". (Eze_22:8)
1. On those who continue to break the Divine Law "the fiery indignation,"though long delayed, breaks forth suddenly and "without remedy". (Heb_10:31)
2. Punishment is most severe on those who are most honoured, and who ought to be a pattern to others of reverence and obedience ( (Numbers (1Sa_5:6 1Sa_6:19; 2Ch_26:21; Act_5:5 Act_12:23)
1. The consequences of sin reveal the measure of its sinfulness.
2. The judgment inflicted on one affects many, and represents their desert, The procession was stopped, the enterprise hindered, rejoicing turned into mourning, "and great fear came upon all". (Act_5:11) "When many have sinned God commonly punishes one or two of the leaders, in order that others may remember their sin and beg forgiveness" (Osiander). Judgment is mingled with mercy. The punishment of one is for the good of many.
IV A SALUTARY ADMONITION.
1. To consider the awful holiness and majesty of the great King; (Mal_1:11, Mal_1:14) "for our God is a consuming fire". (Heb_12:29)
1. To learn the spiritual meaning and sanctity of his ordinances.
2. To cherish a spirit of profound humility and reverence in his service.
3. To exercise repentance and trust, and new and faithful obedience to hiswill in all things. Then
Jehovah will give strength to his people; Jehovah will bless his people with peace. (Psa_29:11)
D.
HOMILIES BY G. WOOD Vers. 6, 7.
The death of Uzzah.
A startling event. Startling to us to read of. How much more to witness, in the midst of all the pomp and joy with which David was bringing the ark to consecrate his newly founded capital, to inaugurate a revival of religion amongst the people, and thus make some fitting return to God for all his goodness to monarch and subjects, and promote in the best and surest way the welfare of all! It is by sudden, startling, and terrible events that God very commonly calls attention to his laws, and avenges the breach of them. By such means the laws of nature come to be known, reverenced, and obeyed; and are thus brought into subjection to man, and made to promote his well being. And by similar means men are made to reflect upon the laws of God with respect to religion and morals, and so the spiritual good of men is promoted. With reference to the sudden death of Uzzah, we remark
I IT WAS THE PUNISHMENT OF HIS SIN. "The anger of the Lord was kindled against Uzzah." Every sudden death is not a judgment, even when the result of disobedience of some law. Instances: a child killed while playing with fire or deadly weapons; a man struck dead by the electric fluid while experimenting with it. But the phrase we have quoted compels us to regard Uzzah"s death as a punishment of sin. At first it seems difficult to discover in what the sin consisted. His conduct, in reaching out his hand to the ark and laying hold of it, seems to have been at least well-meaning: he desired to preserve it from falling to the ground. But well-meaning acts may be wrong and severely punished. In this case there were:
1. Disobedience to a plain law, with the penalty of death attached. (see Num_4:15) Indeed, the method of bearing the ark on this occasion was altogether contrary to the Law (Exo_25:14; Num_7:9) as David learned by this event. (see 1Ch_15:13-15) There appears to have been at this period a general neglect of the Law of Moses, and ignorance of its requirements. How, otherwise, can we account for the ark itself lying so long neglected? (1Ch_13:3) But, surely,.those who had the care of the ark ought to have known the law of God respecting it, or searched it out diligently when a new departure was contemplated, that they might both act rightly themselves and prevent the king from copying the Philistines (1Sa_6:7) instead of obeying the Divine Law. In the swift punishment that followed Uzzah"s act, the memorable maxim was again, and most impressively, proclaimed, "To obey is better than sacrifice" (1Sa_15:22) better than the most splendid pageant in honour of religion from which obedience is absent.
2. Irreverence. The ark was one of the most sacred things in the religion of Israel. It was a symbol of God"s presence, his local dwelling place, "called by the Name, even the Name of the LORD of hosts, that sitteth upon the cherubim" (ver. 2, Revised Version); a witness, therefore, for him: an assurance that he was with them while they were loyal and obedient; the central point of worship and national life. It was, therefore, to be treated with utmost reverence. In the services of religion it was, as a witness for the invisible God, to be itself invisible, concealed by the second veil; it was to be approached only by the high priest, and by him only once a year, and with incense, the smoke of which should prevent his beholding it. (Lev_16:13) But it had long been separated from its proper place in the tabernacle, and kept in a private house, the inmates of which had probably become so familiar with it that they ceased to cherish due reverence for it. Hence the rash act of Uzzah. True, the temptation was sudden and strong. But so are many temptations. All the more need to cherish such habitual piety, self-control, and watchfulness, as shall preserve us in the hour of peril. The recollection of the circumstances under which the ark had been brought into the house of Abinadab should have been sufficient to arrest the impulse to lay hold of it. (1Sa_6:19-21)
3. Presumption. In pushing himself forward without warrant, and against the law, to preserve the ark from injury. Better to have left it to the care of him to whom it belonged, and who had shown in former days his care for it and his power to protect it. (1Sa 5) It was an instance of zeal without knowledge and faith, and in which self was prominent rather than God.
II THE DEATH OF UZZAH WAS FOR THE INSTRUCTION AND WARNING OF DAVID AND HIS PEOPLE. David was seeking to revive and re-establish religion, and this act of God appeared to be a hindrance to his good design; but in fact it tended to promote it more effectually than all the measures of the king.
1. It was an impressive demonstration that Jehovah their God was stillamong them, the living God, the Almighty, the Holy One, observing and punishing sin. It showed that his laws were still living laws, not obsolete, though forgotten; that the sacred things which he had appointed were still sacred in his eyes, however neglected, and were to be so esteemed by the people; that, in particular, the ark was still the symbol and pledge of his living presence, as a God to be approached and worshipped with reverence, yet also with confidence in the covenant of which it was the sign. Thus the impression produced by the terrible event would tend to the revival of religious faith and feeling, and secure that David"s endeavours should not end in the establishment of a mere ritual, however orderly and stately, but in sincere worship and corresponding life. It was not the first time, nor would it be the last, that the revival of religion began with terrible judgments. We also need a living faith in the living God faith in his relation to us and presence with us; faith in his love, awakening our confidence and affection; faith also in his majesty, holiness, and justice, awakening our "reverence and godly fear." To this end we should meditate on the awe-inspiring aspects of the Divine character and government, as they appear in nature and providence and in the inspired book. Otherwise our religion is likely to become a weak, superficial, and sentimental thing, without depth and power.
1. It was a warning that was adapted to guide and restrain the religiouszeal of the king. There was danger that, in his ardent desire for the reestablishment of the national worship with fitting circumstances of splendour and orderliness, he should not pay due attention to the instructions of the Law, but should violate the will of God in the endeavor to pay to him and secure for him due honour. Uzzah"s death would teach
2. him that the Divine will must be first regarded. He learnt this lesson so far as the mode of removing the ark was concerned. He could scarcely fail to keep it in mind. in all his subsequent proceedings. Great zeal for religion has ever a similar peril. Under its influence there is danger of adopting, with the best intentions, means and methods which are not according to the Divine Word. The most powerful persons are the most likely to feel as if their own will might be their law. Thus carnality and worldliness come to regulate the affairs of the Church, and the Law of God is violated in letter or in spirit. Hence the "will-worship, the volunteered, self-imposed, officious, supererogatory service" (Lightfoot on, (Col_2:23) which has so extensively prevailed in Christendom, and which has originated or fostered errors of doctrine; hence also the terrible crimes against Christian liberty and love which have been committed ad majorem Dei gloriam, and thought to be sanctified thereby.
3. There remain the common lessons taught by every death, especially by sudden deaths, and yet more especially by sudden deaths in the midst of displays of human power and glory. The uncertainty of life, the certainty of death, the awfulness of death in sin, (Joh_8:21, Joh_8:24) the vanity ofearthly pomp and splendour, the necessity of habitual preparedness, the value of sincere and spiritual worship and service of God, the appropriateness of the admonition, "Be ye also ready," and of the prayer, "So teach us to number our days, that we may apply our hearts unto wisdom. G.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 11 Uzzah put forth his hand to the ark of…
2Sa_6:6-7
Uzzah put forth his hand to the ark of God.
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Uzzah; or the danger of familiarity with sacred things:
Some would have us believe that this was an accident; that Uzzah, in the effort to save the ark, dislocated his shoulder, or broke his arm, and died of haemorrhage. We are told, however, that it was a Divine judgment. David so understood it, and he was displeased. Now God intended by this terrible visitation to teach a lesson of great importance. It is one that needs to be uttered even at this day with emphasis, viz., the need that exists for the deepest reverence in all things connected with the Divine service, and the danger that arises from over-familiarity with sacred things.
1. Uzzah was a Levite, and he knew or ought to have known the commands of God with respect to the ark. In Num_4:15, it is written that those who had to bear the ark were not to touch any holy thing, lest they die, Not only so, but the ark was to be covered, and so kept from the gaze of the irreverent. This had been neglected. Again, that which was to be borne only on mens shoulders was put on a cart. This was a gross piece of neglect.
2. Then it is probable that the offence of Uzzah was aggravated by the fact that he had not sufficient reverence for the Divine command. The ark had been for seventy years under the care of his father and family. Eleazar, who had been set apart to take care of it, was probably dead. It may be that neither Uzzah nor Ahio his brother had ever thought that it was important that they should be consecrated to the work. They, presuming on their Levitical descent, may have taken upon themselves informally the position of attendants. Constant familiarity with it may have led them to think of it with even somewhat of contempt. It was like a piece of useless furniture. They may have forgotten how interwoven that ark was with religious and national life. To them it may have seemed a sort of Nehushtan. Others regarded it with expectancy and reverence, but to them it was only so much wood and gold. And thus many regarded Christs cross as so much wood, and His death as a martyrdom, forgetting that they are of infinite value as the sign and seal of the expiation of sin and salvation of the world. There was no virtue in the ark, any more than in the cross itself, apart from Gods appointment. Gods revealed will makes all the difference in respect to any act or observance. Doubtless Uzzah had touched the ark in an over-familiar way before, and it may have been passed over; now he does it publicly, and as evil would result from his example, judgment follows.
(1) Some would say, But how trifling the sin, compared with the severity of the punishment. Sin is never a trifle. Disobedience to God is not a trifle. Peters few words of denial were easily spoken, but they were no trifle in their consequences. A few drops of prussic acid taken into the system are trifling, so far as size and substance are concerned, but not as to results. To touch the ark irreverently was no trifle; it indicated a state of heart not in accord with the office filled.
(2) Besides, the attention of the people had to be arrested, and the need for reverence emphasized. Hence the sin was not passed by. Great benefit arose. As in the case of the men of Beth-shemesh, the exclamation was raised, Who is able to stand before the Lord? so here we find David saying, How shall the ark of God come to me? A deep impression of the need for purity on their part and of unswerving justice on Gods part was made.
3. Uzzah sinned with his eyes open. He knew the commands. He sinned with the warning of Beth-shemesh before him. He sinned publicly, and has perished suddenly and miserably. It was a sudden and severe judgment, but that was a stern age, and the people could only be influenced by such means. David saw the reason for the visitation, and so when he summoned courage to move on instead of going up to Jerusalem he turned aside to Obed-edom the Gittite, one who was not only a Levite but probably a Kohathite, to whom it rightly pertained to bear the ark. It may be objected that the punishment was needlessly severe, in that Uzzahs intentions were good. This is very plausible; but good intentions do not always justify wrong-doing. Many have been led astray by this sophistry. We may not do evil that good may come. God will not have His laws broken under pretence of serving Him. We may not bend to a course of expediency under the pretext of glorifying God. Whatever is really wrong must not be permitted, and it was wrong for Uzzah to break the Divine command and thereby perhaps lead others to similar irreverence. Uzzah died by the side of the ark of God. How terrible! Yet what a warning for the ages! Being engaged in religious services or connected with sacred things cannot ensure salvation. We should, therefore, watch any tendency to levity or lightness in Divine worship, or in treatment of sacred subjects. To use Scripture to point a witticism or to regard the Divine book as an ordinary book is not a good sign. There should be no listlessness in worship or in listening to Gods truth. Is not Such carelessness an indication of indifference to the presence of that Divine Spirit in which we believe? Can we be bold and heartless in the presence of the King of Heaven? (F. Hastings.)
Natures penalties for disobedience
1. How many there are who, like Uzzah in our text, profane the ark of God by wilful disobedience to His laws; and, therefore, like him, have to suffer the certain consequences. Death seems a severe penalty for simply touching the ark, but we see just the same penalty inflicted for what seem very small offences against the laws of health almost every day of our lives. Thus for instance there are two great and important laws relating to our bodily health, disobedience to which inevitably brings its proper penalty--one the law that if we would be healthy we must be clean, dean both in body and in dwelling; the other the law that the air we breathe must be pure and fresh. And remember that we can all of us obey these laws if we like--it is not money or the want of money that makes the difference between a healthy and an unhealthy home. There are plenty of houses where the husband earns nothing more than ordinary weekly wages, and yet the cottage and its furniture are clean--the windows are regularly and properly opened, and the air is sweet and pure, and why? Because, while the husband is doing his work outside, the wife is also doing her duty inside, but unfortunately there are some houses where this is not so, and then, Gods laws being broken, as surely as the penalty came on Uzzah so surely does it come on that household. Often it comes in the form of bad health, fever sometimes, or more often that constant languidness and feebleness which makes work a weariness and even life itself a burden.
2. There are laws of worship, the first of which is given us by our Saviour Himself. God is a Spirit, and they that worship Him must worship Him in spirit and in truth. And the second law of worship, if not exactly given us by our Saviour, at any rate comes to us bearing the stamp of His approval. It is the law of a consistent worship, not a worship of the lips only while the heart is far off, but a worship in which heart and voice unite to make one music. Is it so with us? If not, would it not be well to think of the lesson taught us by the fate of Uzzah? To come into Gods house without reverence for the owner of the house; to come joining (or professing to join) with our lips in the confession of sin, while yet we feel no sorrow for sin; to come with the prayer for forgiveness on our lips, while yet we desire none in our hearts; to sing the psalms on the beauty of holiness, and hymns about the joys of heaven, when holiness is distasteful to us, and heaven a home where in heart and mind we never go; what is that but a profanation, and what other penalty can it bring than the penalty of spiritual death? For a cold, heartless, and indifferent service--what is it like but an unhealthy diseased life, a life without either energy or enthusiasm, a life which is really only a living death? What then shall we do?
(1) Two things; first we must amend our lives, and learn to obey that command of St. Pauls, I beseech you, brethren, and
(2) we must remember the lesson contained in the fact that while no blood might be sprinkled on the ark, the figure of this world where law and order reign, yet on the mercy seat, the figure of heaven, where God in mercy is enthroned, the blood of the sacrifice was to be offered. And that sacrifice we must offer according as Christ has commanded. (G. Bladon, B. A.)
An error and its consequences
What said the law? Num_3:29-32; Num_4:4-15; Num_7:6-9.
1. Man may forget, but not God. If God has made a thing clear at one time, we must not think (like Balaam) that He will change His mind about it.
2. Altered circumstances dont affect truth.
I. Death was under the law the punishment or transgression. Executed in single cases. (Num_15:32-36; Jos_7:15-25; 1Ki_13:21-25.) The principle of such punishment is doubtless brought out in 1Co_11:30-32.
II. reverence becomes finite beings in approaching the Infinite, Love and zeal are not enough; there is danger of carelessness or lightness. We are to work out our salvation with fear and trembling, to speak with meekness and fear, to serve with reverence and godly fear.
III. God does not need mans help, though He condescends to use it. We put our hand to the ark when we defend Gods cause with carnal weapons. (R. E. Faulkner.)
The fate of Uzzah
It should be remembered that many hands must have touched the ark that day in the process of lifting it on to the cart; that none of these helpers were smitten, and that therefore it was not the fact of touching, but the spirit in which he touched, that made Uzzah guilty. We shall probably be right if we ascribe to him rash irreverence, entire ignoring of the sanctity of the ark, a regarding of it as an unholy (that is, a common) thing. He had no consciousness of the Divine presence in it. It had been a piece of furniture in Abinadabs house as long as he could remember, and though, no doubt, it had been guarded and set apart there from common uses, he had become used to its presence, and familiarity had worn off his awe. The same cause produces like effects in many of us in regard to holier things than an ark of shittim wood. And an irreverent hand thrust in among such sanctities, even with a design to help them, is sin. Nor must we forget that this incident stands at the beginning of a new epoch in the development of religion in Israel, and that, just as Ananias and Sapphira perished at the beginning of the Churchs history, so- Uzzah lay dead beside the ark, a lesson and a warning for a new age. (A. Maclaren, D. D.)
Gods view of sin
Mr. Hervey thus illustrates the great truth of the different appearance of sin to the eye of God and the eye of man. He says that you may take a small insect, and with the tiniest needle make a puncture in it so minute that you can scarcely see it with the naked eye; but when you look at it through a microscope you see an enormous rent, out of which there flows a purple stream, making the creature seem to you as though it had been smitten with the axe that killeth an ox. It is but a defect of our vision that we cannot see things correctly; but the microscope reveals them as they really are. Gods microscopic eye sees sin in its true aspects. (C. H. Spurgeon.)
A precise God
Why are you so precise, said one to a Puritan. Sir, said he, I serve a very precise God.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v11 2 Samuel
2 Samuel
DEATH AND LIFE FROM THE ARK
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THE ARK OF THE HOUSE OF OBED-EDOM
2Sa 6:11.
Nearly seventy years had elapsed since the capture of the ark by the Philistines on the fatal field of Aphek. They had carried it and set it in insolent triumph in the Temple of Dagon, as if to proclaim that the Jehovah of Israel was the conquered prisoner of the Philistine god. But the morning showed Dagon’s stump prone on the threshold. And so the terrified priests got rid of their dangerous trophy as swiftly as they could. From one Philistine city to another it passed, and everywhere its presence was marked by disease and calamity. So at last they huddled it into some rude cart, leaving the draught-oxen to drag it whither they would. They made straight for the Judaean hills, and in the first little village were welcomed by the inhabitants at their harvest, as they saw them coming across the plain. But again death attended the Presence, and curiosity, which was profanity, was punished. So the villagers were as eager to get rid of the ark as they had been to welcome it, and they passed it on to the little city of Kirjath-jearim, ‘the city of the woods,’ as the name means, or, as we might say, ‘Woodville.’ And there it lay, neglected and all but forgotten, for nearly seventy years. But as soon as David was established in his newly-won capital he set himself to reorganise the national worship, which had fallen into neglect and almost into disuse. The first step was to bring the ark. And so he passed with a joyful company to Kirjath. But again swift death overtakes Uzzah with his irreverent hand. And David shrinks, in the consciousness of his impurity, and bestows the symbol of the awful Presence in the house of Obed-edom. As we have already noted, he was probably not a Philistine, as the name ‘Gittite’ at first sight suggests. There is an Obed-edom in the lists of David’s Levites, who was an inhabitant of another Gath, and himself of the tribe of Levi.
He was not afraid to receive the ark. There were no idols, no irreverent curiosity, no rash presumption in his house. He feared and served the God of the ark, and so the Presence, which had been a source of disaster to the unworthy, was a source of unbroken blessing to him and to his household.
I have been the more particular in this enumeration of the wanderings of the ark and the opposite effects which its presence produced according to the manner of its reception, because these effects are symbols of a great truth which runs all through human life, and is most especially manifested in the message and the mission of Jesus Christ.
Let us, then, just trace out two or three of the spheres in which we may see the application of this great principle, which makes life so solemn and so awful, which may make it so sad or so glad, so base or so noble.
I. First, then, note the twofold operation of all God’s outward dealings.
Everything that befalls us, every object with which we come in contact, all the variety of condition, all the variations of our experience, have one distinct and specific purpose. They are all meant to tell upon character, to make us better in sundry ways, to bring us closer to God, and to fill us more full of Him. And that one effect may be produced by the most opposite incidents, just as in some great machine you may have two wheels turning in opposite ways, and yet contributing to one resulting motion; or, just as the summer and the winter, with all their antitheses, have a single result in the abundant harvest. One force attracts the planet to the sun, one force tends to drive it out into the fields of space; but the two, working together, make it circle in its orbit around its centre. And so, by sorrow and by joy, by light and by dark, by giving and withholding, by granting and refusing, by all the varieties of our circumstances, and by everything that lies around us, God works to prepare us for Himself and to polish His instruments, sometimes plunging the iron into ‘baths of hissing tears,’ and sometimes heating it ‘hot with hopes and fears,’ and sometimes ‘battering’ it ‘with the shocks of doom,’ but all for the one purpose -that it may be a polished shaft in His quiver.
And whilst, thus, the most opposite things may produce the same effect, the same thing will produce opposite effects according to the way in which we take it. There is nothing that can be relied upon to do a man only good; there is nothing about which we need fear that its mission is only to do evil. For all depends on the recipient, who can make everything to fulfil the purpose for which God has sent him everything.
Here are two men tried by the same poverty. It beats the one down, makes him squalid, querulous, faithless, irreligious, drives him to drink, crushes him; and the other man it steadies and quiets and hardens, and teaches him to look beyond the things seen and temporal to the exceeding riches at God’s right hand.
Here are two men tried by wealth; the gold gets into the one man’s veins and makes him yellow as with jaundice, and kills him, destroying all that is noble, generous, impulsive, quenching his early dreams and enthusiasms, closing his heart to sweet charity, puffing him up with a false sense of Importance, and laying upon him the dreadful responsibility of misused and selfishly employed possessions. And the other man, tried in the same fashion, out of his wealth makes for himself friends that welcome him into everlasting habitations, and lays up for himself treasures in heaven. The one man is damned and the other man is saved by their use of the same thing.
Here are two men subjected to the same sorrows; the one is absorbed by his selfish regard to his own misery, blinded to all the blessings that still remain, made negligent of tasks and oblivious of the plainest duty. And he goes about saying, ‘Oh, if thou hadst been here!’ or if, if something else had happened, then this would not have happened. And the other man, passing through the same circumstances, finds that, when his props are taken away, he flings himself on God’s breast, and, when the world becomes dark and all the paths dim about him, he looks up to a heaven that fills fuller of meek and swiftly gathering stars as the night falls, and he says, ‘It is the Lord; let Him do what seemeth Him good.’
Here are two men tried by the same temptation; it leads the one man away captive ‘with a dart through his liver’; the other man by God’s grace overcomes it, and is the stronger and the sweeter and the gentler and the humbler because of the dreadful fight. And so you might go the whole round of diverse circumstances, and about each of them find the same double result. Nothing is sure to do a man good; nothing necessarily does him hurt. All depends upon the man himself, and the use he makes of what God in His mercy sends. Two plants may grow in the same soil, be fed by the same dews and benediction from the heavens, be shone upon by the same sunshine, and the one of them will elaborate from all, sweet juices and fragrance, and the other will elaborate a deadly poison. So, my brother, life is what you and I will to make it, and the events which befall us are for our rising or our falling according as we determine they shall be, and according as we use them.
Think, then, how solemn, how awful, how great a thing it is to stand here a free agent, able to determine my character and my condition, surrounded by all these circumstances and the subject of all these wise and manifold divine dealings, in each of which there lie dormant, to be evoked by me, tremendous possibilities of elevation even to the very presence of God, or of sinking into the depths of separation from Him. The ark of God, that overthrew Dagon and smote Uzzah, was nothing but a fountain of blessing in the household of Obed-edom.
II. Secondly, note the twofold operation of God’s character and presence.
The ark was the symbol of a present God, and His presence is meant to be the life and joy of all creatures, and the revelation of Him is meant to be only for our good, giving strength, righteousness, and peace. But the same double possibility which I have been pointing out as inherent in all externals belongs here too, and a man can determine to which aspect of the many-sided infinitude of the divine nature he shall stand in relation. The glass in stained windows is so coloured as that parts of it cut off, and prevent from passing through, different rays of the pure white light. And men’s moral natures, the inclination of their hearts, and the set of their wills and energies, cut off, if I may say so, parts of the infinite, white light of the many-sided divine character, and put them into relations only with some part and aspect of that great whole which we call God. The man that loves the world, the man that is living for self, still more the man that is embruted in the pig-sty of sensuality and vice, cannot see the God whom the pure heart, which loves Him and is purified by its faith, discerns at the centre of all things. But the lower man sees either some very far-off Awfulness, in which he hopes vaguely that there is a kind of good nature that will let him off; or, if he has been shaken out of that superficial creed, which is only a creed for men whose consciences have not been touched, then he can see only a God whose love darkens into retribution, and who is the Judge and the Avenger. And no man can say that such a conception is not part of the truth; but, alas! he on whom the form of such a God glares has incapacitated himself, by his misuse of his powers and of God’s world, from seeing the beauty of the love of the Father of us all, the righteous Father who in Christ loves every man.
And thus the thought of God, the consciousness of His Presence, may be like the ark which was its symbol, either dreadful and to be put away, or to be welcomed and blessing to be drawn from it. To many of us I am sure-though I do not know anything about many of you-that thought,’ Thou God seest me,’ breeds feelings like the uneasy discomfort of a prisoner when he knows that somewhere in the wall there is a spy-hole at which at any moment a warder’s eye may be. And to some of us, blessed be His name, that same thought, ‘Thou art near me,’ seems to bathe the heart in a sea of sweet rest, and to bring the assurance of a divine Companion that cheers all the solitude. And why is the difference? There are two people sitting in one pew; to the one man the thought of God is his ghastliest doubt, to the other it is his deepest joy. Wherefore? And which is it to me?
Then, again, this same duality of aspect attaches to the character and presence of God in another way. Because, according to the variety of men’s characters, God is obliged to treat them as standing in different relations. He must manifest His judgment, His justice, His punitive justice. There is a solemn verse in one of the Psalms which I may quote in lieu of all words of my own of this matter. ‘With the merciful Thou wilt show Thyself merciful, with the pure Thou wilt show Thyself pure, with the froward Thou wilt show Thyself froward.’ The present God has to modify His dealings according to the characters of men.
And so, dear friends, for the present life, and, as I believe, for the next life in a far more emphatic and awful way, the same thing makes blessedness and misery, the same thing makes life and death. The sunshine will kill and wither the slimy plants that grow in the dark recesses of some dripping cave; and if you take a fish out of the water, the air clogs its gills and it dies. Bring a man, such as some of you are, into a close, constant contact with the consciousness of the divine righteousness and presence, and you want nothing else to make a hell. The ark of the Lord will flash out its lightnings and Uzzah will die. That great Infinite Being, before whom we stand, holds in His right hand blessings beyond count or price, even the gift of Himself, and in His left His lightnings and His arrows. On which hand are you standing?
III. Lastly, note the twofold operation of God’s gospel.
His dealings, His character and presence, and, most markedly and eminently of all, the gospel that is treasured in Jesus Christ and proclaimed amongst us, have this twofold operation. God sent His Son to be the Saviour of the world. It was meant that His mission and message should only be for life, and that with ever-increasing abundance. But God cannot save men by magic, nor by indiscriminate bestowment of spiritual blessings. It is not in His power to force His salvation upon any one, and whether the Gospel shall turn out to be a man’s salvation or his ruin depends on the man himself. The preaching of the gospel and your contact with it, if you have ever come into contact with it really and not by mere outward hearing, leaves no man as it found him. My poor words-and God knows how poor I feel them to be-leave none of you as they find you; and that is what makes our meeting together so solemn and awful, and sometimes weighs one down as with a sense of insufficiency for these things.
That twofold operation is seen first in the permanent effects of the Gospel upon character. If it has been offered to me, and if I accept it, then blessings beyond all enumeration, and which none but they who have them fully know, follow in its wake. Received by simple faith in Jesus Christ, God’s sacrifice for a world’s sin, it brings to us the clear consciousness of pardon, the calm sense of communion, the joyful spirit of adoption, righteousness rooted in our hearts and to be manifested day by day in our lives; it brings all elevation and strengthening and ennobling for the whole nature, and is the one power that makes us really men as God would have us all to be.
Rejected or neglected or passed by apparently without our having done anything in regard to it, what are the issues? What does it do? Well, it does this for one thing, it turns unconscious worldliness into conscious worldliness. If the offer has been clearly before your minds, ‘Christ or the world?’ and you have said ‘I take the world!’ you know that you have made the choice, and the act will tell on your character.
Rejection strengthens all the evil motives for rejection, and adds to the insensibility of the man who has rejected. The ice on our pavements in the winter time, that melts on the surface in the day and freezes again at night, becomes dense and slippery beyond all other. And a heart, like that which beats in some of our bosoms, that has been melted and then has frozen again, is harder than ever it was before. Hammering that does not break solidifies and makes tougher the thing that is struck. There are no men so hard to get at as men and women, like multitudes of you, that have been hammered at by preaching ever since they were children, and have not yielded their hearts to God. The ark has done you hurt if it has not done you good.
I do not dwell upon the other solemn thought, of the harmful results of contact with a gospel which we do not accept, as exemplified in the increase of responsibility and the consequent increase of condemnation. I only quote Christ’s words, ‘The servant that knew his Lord’s will, and did it not, shall be beaten with many stripes.’
My brother, Christ’s gospel is never inert, one thing or other it does for every soul that it reaches. Either it softens or it hardens. Either it saves or it condemns. ‘This Child is set for the rise or for the fall of many.’ Jesus Christ may be for me and for you the Rock on which we build. If He is not, He is the Stone against which we stumble and break our limbs. Jesus Christ may be for you and for me the Pillar that gives light by night to those on the one side; He either is that, or He is the Pillar that sheds darkness and dismay on those on the other. Jesus Christ and His Gospel may be to each of us ‘the savour of life unto life’; He either is that, or He is ‘the savour of death unto death.’ Oh! dear friends, if you have neglected, turned away, delayed to receive Him or have forgotten impressions in the midst of the whirl of daily life, do not do so any longer. Take Him for yours, your Brother, Friend, Sacrifice, Inspirer, Lord, Aim, End, Reward, and very Heaven of Heaven. Take Him for your own by simple trusting; and say to Him, ‘Arise! O Lord, into Thy rest, Thou and the Ark of Thy strength.’ So He will come into your hearts and smile His gladness as He whispers: ‘Here will I dwell for ever; this is My rest, for I have desired it.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 10 This is the name of a man. (See: How…
Nakon
This is the name of a man. (See: How to Translate Names)
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anger of Yahweh burned
Here the "anger of Yahweh" is spoken of as if it were fire. (See: Metaphor)
for his sin
It was a sin for Uzzah to touch the ark because Yahweh had commanded that no one should touch the ark. (See: Assumed Knowledge and Implicit Information)
translationWords
thresh
cow
anger
Yahweh
sin
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 8, 9, 10, 11 6:6-7 steadied the Ark: Although Uzzah meant well and…
6:6-7 steadied the Ark: Although Uzzah meant well and acted instinctively, he violated the Ark by touching it (cp. Exod 19:12-13; Num 4:15). He suffered the same penalty as the people from Beth-shemesh (1 Sam 6:19). David later had the Levites carry the Ark into Jerusalem in accordance with God’s will (see 1 Chr 15:2, 13-15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.