The Pulpit Commentary — 2 Samuel — Section 150

God MW something more than the ordinary ant.ecedent of e. lie in common life. There have beet1 judgments on nations and families and individuals, e.nd are still, which do come rn the providence of God, but the hiaden ree.sons of which only eternity will revee.L As our Saviour during his earthly life often spoke to the unuttered thoughts of men, e.nd not to meet definite. words, so here and in other ce.ses the Divine act ~ doubtless to meet e.n unuttered, a permanent, not fully expressed state of mind, of which Uzzah was conscious, but of which men knew little. The same will be true of future judgments of God; they will be based, not on the ostensible act merely, but on the t.enor of the whole life (Matt, vii. 22, 23 ; xxv. 40-46), II. THE GUILT OF ACTIONS IS DEPENDENT VERY MOOR ON PRIVILEGES ENJOYED, The Philistines had handled the ark (1 Sam. v. 1, 2), and no immediate evil came to them for so doing. Their subsequent affliction seems to have been owing to their detention and mockery of the ark (l Sam. v. 3-7), not to the fact of touching it. But it was a positive injunction that the Levites should not touch the sacred thing (Numb. iv. 15); and the particular injunction was illustrated and rendered more significant by the regulation the.t the ark should always be carried on ete.ves, thus not needing the touch of any hand. The Philistines were men "without law;" Uzzah was a man "under law." The whole history of his people in relation to ceremonial had been full of instruction of the same kind. The guilt of a deed depends on previous knowledge or means of obtaining knowledge. Ce.pernaum is not judged by the same rule as the people of Sodom. The Jew is pronounced inexcusable because of his superior light (Rom. ii.). Severer punishment comes on those who, possessing gospel light, do deeds worthy of darkness (John iiL 19; Heb. x, 29). Judgment may fall on the " house of God" which would not come on those not in the house (1 Pet. iv. 17). lII. INDIFFERENCE TO DIVINE LA ws IS PROGRESSIVE. The disregard of the well- known injunction in this case was probably the culmination of an indifference which had been gro"'ing for a long time. An evil tendency or mental habit may be in pro- cess of formation, a.nd may constitute a state of actual spiritual degeneracy, a long time before an occasion occurs for its manifestation in any overt act that is distinctly in violation of positive law. The degeneracy which was far too common during the reign of Saul doubtless had penetrated to the home of Uzzah, and the neglect of honour paid to the ark during those long years of its stay in his father's abode, together with i;he kind of familiarity with it bred of its presence as a relic of a former elaborate ritual, could not but have resulted in a rather decided insensibility to the sacredness of minute regulations. The act of touching the ark may have been a consequence of this condition, and tbe "error," or "rashness," spoken of (ver. 8) may indicate that there was not in him that quickness of spiritual sensibility which would at once have seen that no casue.1 circumstance can set aside a command based on a great and Divine order of things. There is not a more subtle evil of our life than this gradual deepening of indifference arising from neglect of spiritual culture and encouraged by unthoughtful familiarity with sacred things. The conscience passes through stages of degeneration till we come to do things without compunction which once would have caused us anguish of spirit. How far our children are in danger from constant familiarity with religious phraaes and usages is a serious question. The same applies also to ordinary worshippers in our sanctuaries. IV. 'l'HERE IS POSITIVE IMPIETY IN DISTRUSTING Gon's PROVISION FOB THE SAFETY OF HIS OWN GLORY. The ark was the visible symbol of God's presence. Hie glory was there, so far e.e it could be manifested in visible form to man at that stage of hie religious educe.tion. The command that no Levite should ever touch it was among the arrangements made for its stay among the people. All such arrangements of God are made on full prevision of every possibility. To say that circumstances might arise when the command.auld be inadequate to the maintenance of the ark in its integrity among men, would be an impeachment of the Divine wisdom and power, The com- mand had reference solely to human action, and did not reveal what reserve of power e.nd appliance there might be for securing the safety of the ark at all times. Common sense, to say nothing of religiou.s faith, ought to have taught that the Eternal_ would take care of his own if he declined the aid of man, or at least that it was his will the.t liis own ahould suffer temporary injury now anu then. It was irrational and impious, therefore, to distrust bis provision for securing his own ends. The putting forth of tho ,'It. VI, 1-23.] THE SECOND BOOK OF SAMUEL. 153