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When King David recovered the Ark of the Covenant, he brought it home on an ox cart. When the oxen stumbled, Uzzah reached out to steady the ark and God killed him.

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Modern theologians look at that event in antiquity and say, see here is a crass example of primitive, naive, mythologically oriented people attributing to God something that God would never do.

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Why would God punish Uzzah for making what seems to be a harmless mistake? Thanks for being with us for this Thursday edition of Renewing youg Mind as we turn our attention to another classic series from R.C. sproul, the Holiness of God, and answer that very question for so many Christians around the world, this series and the book were the first introduction to Dr. Sproul's teaching ministry. So I would encourage you to share these episodes. And remember our YouTube channel has every episode if that's a more convenient way for you to share the teaching. But I'd also encourage you to request a 40th anniversary edition of the Holiness of God book access to both the series and the extended edition of the series and and the study guide when you give a donation today at renewingyourmind.org you might be tempted to question the goodness of God when you see hard instances of his justice. Where was God's grace that day when he killed Uzzah? Here's Dr. Sproul to answer.

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In the Old Testament we encounter several events that show God's sudden outpouring of wrath on people. One of the most famous such incidences is the death of Uzzah. You remember that story when after the Ark of the Covenant had been restored to Israel and had been in storage for a while, David wanted to bring the Ark back to a central place of prominence in the city. And so he had procession emerged which in this triumphant parade the Ark was going to be brought back to the city and the Ark of the Covenant was being borne by an ox cart driven by human beings. And some folks were walking along beside this ox cart and most notable among them was a man by the name of Uzzah. And something happened that ruined the parade. Something happened that rudely interrupted this sacred procession where everyone was celebrating and cheering the return of the throne of God to the city. Let's read the record of it as we find it in 1st Chronicles 13 we read so that David gathered all Israel together from Shihor in Egypt to as far as the entrance of Hamath to bring the Ark of God from Kiriath, Jearim and David and all Israel went up to Baalah to Kirjath Jearim, which belonged to Judah, to bring up from there the Ark of God, the Lord who dwells between the cherubim, where his name is proclaimed. And so they carried the Ark of God on a new cart from the house of Abinadab, and Uzzah and Ahio drove the cart, and then David and all Israel played music before God with all their might, with singing, on harps, on stringed instruments, on tambourines, on cymbals, and with trump. But when they came to Cheon's threshing floor, Uzzah put out his hand to hold the ark, for the oxen stumbled and the anger of the Lord was roused against Uzzah, and he struck him because he put his hand to the ark and he died there before God. And David became angry because of the Lord's outbreak against Uzzah. Therefore that place is called Perez Uzzah to this day. And David was afraid of God that day, saying, how can I bring the Ark of God to me? So we see that in this instance God again executes someone from the priestly line because of improper conduct with the handling of sacred vessels. But it seems astonishing to us that God would act in such a parently arbitrary way. You get the picture. The ark is being carried in procession on the ox cart, and suddenly one of the oxen stumbles and the cart is beginning to tip over. And what is about to happen is that the most sacred vessel in all of Israel, the Ark of the Covenant, is about to fall off the cart into the mud, into the ground, get covered with filth. And to keep that from happening, Uzzah, who has spent his whole life in caring for the sacred vessels, instinctively reaches out to steady the ark to keep it from falling into the mud and becoming desecrated. One would expect that at that moment the clouds would part and a voice would come from heaven crying, thank you, Azza. Instead, God strikes him dead. Now, this is another one of those incidents that I say, modern theologians look at that event in antiquity and say, see here is a crass example of primitive, naive, mythologically oriented people attributing to God something that God would never do. Surely God wouldn't kill Uzzah for this action, which from our perspective, really is a heroic action. Probably what happened was Uzzah had been so in awe of these sacred vessels and sacred holy furniture, and he had never in his life presumed to touch any of these objects with his bare hand, that when he did it, he was so terrified he dropped dead of a heart Attack. That's the modern interpretation of what happened. But again, just as in the case of Nadab and Abihu, if we look back into the institution of the tabernacle and of the priesthood, and that God had set apart a whole tribe of Israel, the Levites, who were to take care of the temple and the matters of worship in the tabernacle and within the home or the tribe of the Levites, there were several clans. There were the Kohathites, for example, who were one family among the Levites. And the Kohathites responsibility as a family group was to take care of the sacred vessels, to put up the tent, to take it down, and so on, to transport these sacred pieces of furniture. And they were also given explicit and instructions on how they were to go about their particular tasks. Now, if you remember those instructions and the way in which the Ark itself was built, that at the four corners of this throne, this sacred chest, there were metal rings attached. And the purpose of those rings was that the Kohathites, when they were to transport the Ark of God, they were to insert poles through these rings. And then the Kohathites would put these poles on their shoulders between them and carry the throne of God on foot. There was no provision in the law whatsoever to transport the sacred ark in an ox cart. To begin with, it was to be carried, now you recall, it was returned to Israel by the Philistines on a cart that was drawn by cows, but Israel was to transport it on foot. And the reason for these detailed instructions of using poles and so on was that the one inviolable law was that no human being was ever to touch the Ark of God. In fact, when the ark was appropriately situated in the Holy of Holies, it could only be seen by one person, and that was the High priest. And even then, on one day out of the year, the Day of Atonement, when that was the only day when the High Priest was allowed to enter into the holy of Holies, where the Ark was to be, and then he went in and sprinkled blood upon the ark. But even the High Priest wasn't supposed to touch the throne of God. But on this occasion, when the oxen stumbled and the cart became unstable and the ark was about to fall onto the ground, Uzzah reached out and touched it. His motive may have been righteous. He may have been thinking, I want to keep the ark from falling on the ground. But, beloved, in God's sight, it wasn't the ground that would desecrate this holy piece of furniture. There's nothing polluted about the earth. The mud does what it's supposed to do in obedience to the laws of God. It is a law of God that when you mix earth with water, it becomes mud. There's nothing sinful about that. The thing that was not allowed to touch the ark of God was the hands of man. The only thing that could pollute the ark at that moment was not the ground, but Uzzah. It was Uzzah's hands that were profane. And it was the hands of man that God said, must never besmirch his his holy throne. And Asa forgot that, and he paid for it with his life. Jonathan Edwards once preached on the sin of presumption and the sin of arrogance. And he used as his chief illustration for the human sin of of presumption this episode in which an unclean, unholy man presumed to touch the holy ark of God. Now, had God never prohibited this kind of action, and then he executed somebody who performed such an action. We could then reasonably raise questions about the justice of God. But again, what Uzzah did was in clear and direct violation of the law of God. And so God executed him, giving him the penalty that Uzzah and every Kohathite knew was the law of God, that it was a capital offense to touch that ark. But we still may be left with the question, but is there not mercy in God? Maybe the law did stipulate that it was a capital offense to do such a thing, but isn't that in cruel and unusual punishment? I remember a few years ago reading in Time magazine about an incident that took place in the state of Maryland where a truck driver was arrested for disorderly conduct. And when the police came to arrest him, he became verbally abusive. And to the arresting officers, he didn't get physical with them, but he called them every name in the book. And in the course of his cursing against the policeman, he uttered all kinds of blasphemies. So when they brought him before the magistrate and arrested him for his disorderly conduct, the judge at that point had at his disposal the most severe sentence that he could throw at him. To throw the a book at this man who was so abusive was to put him in jail for 30 days and fine him $100. That was the maximum penalty allowed by the law. But the judge also made use of a law that was on the books in Maryland that prohibited public blasphemy. And so the judge added on another 30 days in jail and another hundred dollars, because in his disorderly conduct the truck driver had committed public blasphemy. And the whole point of this article in Time magazine was to voice the outrage of the magazine against this cruel and unusual punishment by using an antiquated penal code for public blasphemy. Said, what kind of a culture do we live in that would sentence somebody to 30 days in jail and fine them a hundred dollars all because all they did was blaspheme the name of God publicly. And when I read that, I thought that truck driver would certainly be happy to know that he didn't live in Israel. Because if he did what he did in Maryland, in Israel, he wouldn't have gotten 30 days in jail and $100 fine. He'd have been put to death for such an atrocity against the holiness of God. But we thought it was atrocious that he would even be fined at all. Because we live in an unholy age, in an unholy culture that has no regard for that which is sacred. And so when we read the Old Testament that breathes and lives and moves in an atmosphere of awe and reverence and respect before the majesty and glory of God, we're offended when God moves to demonstrate his zeal for his own holiness. Not just Uzzah, not just Nadab and Abihu. But if we look at the Old Testament, we see that there are over 30 crimes that are listed in the Old Testament as capital offenses. And we think that the Old Testament is harsh in its justice. Hans Kuhn, the Roman Catholic theologian, once made the insightful observation that there is such a contrast between the Old Testament and the New Testament, inasmuch as in the New Testament, there's only one, if any, that we can find capital offense, and that's murder. Whereas in the Old Testament there were murder, multiple crimes, all of which were punishable by death in the sacred commonwealth of Israel. And so, by comparison, we think that the Old Testament is harsh. And he said, we overlook the difference between creation and the Mosaic covenant. And Kung reminds us that in creation and every sin is a capital offense, that sin itself, according to creation, is worthy of death. The original justice of God was this, that the soul that sins shall die. And not only shall the soul die, but but the death sentence is to be imposed immediately. We remember the warning to Adam and Eve, on the day in which you eat of it, you shall surely die. But God in His graciousness, reduced capital offenses from an almost infinite number of possible capital crimes down to 30 some. And also he tempered his justice with mercy by allowing guilty human beings who have sinned and profaned God to continue to live in his mercy. And so we see that all of that grace is there. But Kung says we get so accustomed to that grace that we begin to take it for granted. And so his theory is from time to time, in various moments where God is forbearing and being patient and long suffering with the consistent sins of his people. Every now and then in Korah's rebellion in the Flood, for example, in the death of Nadab and Abihu, in the sudden execution of Uzzah, and even in the New Testament with a similar experience with the sudden killing of Ananias and Sapphira, God reminds His people of the law, of what ultimate justice is about, and that each one of us could be justly executed at any moment by God for the transgressions that we have committed. I once received a book in the mail that was a book on quotations, and I had no idea why the publisher had sent that to me. And I started leafing through it and I saw quotations from George Washington and from Immanuel Kant and from Shakespeare and from all these people. And I was absolutely astonished to find a quotation from me. And I thought, what have I ever said that was worthy to be cited in a book of quotations? And I looked at the entrance and it quoted something that I had said on one occasion, which was these words that sin is cosmic treason. We forget that that in the slightest sin, the smallest peccadillo, when we sin against God, we are attacking his sovereignty. We are putting our authority over his, we are usurping his right to rule. Indeed, in each sin that we commit, we are involved in treason. We revolt against our king, we undermine his holy rule, but because he is characteristically so kind and patient, we forget the stakes.