(2 Samuel 6:1-11.)

In this portion we have the ark established in its place in connection with the throne in Zion; not, indeed, its full place-the temple could not yet be built, nor by David:the reason of which we find in the next chapter. But the ark is the throne of the Lord; and it must be shown that the throne upon earth is in accord with and in subjection to the higher Throne. Thus David becomes but a servant in the presence of the Ark.

Yet servant as he really desires to be, he makes a great mistake, which involves serious consequences. It is strange indeed that, in a matter such as he had now before him, David should neither inquire of God, nor think of the directions given in the law as to the carriage of that with which it was known that God had been pleased so intimately to connect the manifestation of His presence. It is stranger still, and reveals sadly the state of things in Israel, that of all those set apart to the service of the sanctuary, there was no priest or Levite to inform a well-intentioned king regarding the prescribed way of acting. Terribly had the Philistines suffered for dishonor done the ark. Terribly had the men of Bethshemesh suffered for their lack of reverence. Yet the Philistines' own expedient for ascertaining in the best way they knew whether it was Jehovah's hand that had smitten them, is what David adopts in bringing the ark to Zion! True it was that God had allowed the Philistines to get their lesson in this way; and this, there can be little doubt, encouraged the adoption of it:but there could be no justification of such imitation. God had spoken:there was shameful ignorance or carelessness as to it; and this just where, in the most solemn manner, they were professing to put themselves under His yoke! How could He in this great object-lesson before the eyes of the whole nation, allow this to be as a precedent for the future, and make light of His own dishonor?

They go beyond the Philistines even, as such imitators generally do. The Philistines had assumed, that if Jehovah were God, the cattle would act obediently to Him without their guidance, and even in contradiction to their own natural instincts. But the Israelites, having committed the ark to the ox-cart, must have Uzzah and Ahio to guide the oxen. They had not faith in their own contrivance, and are already committed to the perilous work of trusting to their own management of difficulties that may arise. Alas, had they not learnt more in all the years that the ark had been in the house of Abinadab? And what, then, does this argue as to them?

Yet for a while all goes well. There are rejoicings and abundant demonstrations of loyalty on the part of the people, till at the prepared threshing-floor the oxen stumble, and Uzzah puts forth his hand and takes hold upon the ark to steady it. Uzzah means "strength":he had not measured himself before God, nor learnt the source of strength. The act revealed what the ark was to him, the habit of a soul ignorant of God, and of itself, while most self-conscious. He is smitten; and the "prepared" threshing-floor becomes Perez-uzzah, the "breaking of strength."

It is strange that in the service of the sanctuary one like David should thus be more than dull; yet similar things abound with us today. The fact of good intention, of a thing right in the main also being before the soul, oft hinders even the need being felt of seeking the mind of the Lord or of testing everything by the word of God. If the thing sought be in itself good, why scrutinize methods so severely? How little do we understand the irreverence that lurks under the appearance of honest devotedness, where man's wisdom is assumed competent to think for God, or man's strength competent to work His will! How often thus we have our Uzzah’s smitten, just when we imagine our service must be accepted of Him!

Then comes the reaction upon this vain confidence:"David was afraid of Jehovah that day, and said, How shall the ark of Jehovah come to me?" So we pass from one extreme to the other; and in proportion to the buoyancy of our first confidence is apt to be the depth of our despair. The consciousness of having sought to do the Lord's will, in that which has turned out so unhappily, shrouds His dealings with us in gloom and mystery. Where we expected to find the signs of gracious acceptance and approval, on the other hand we have been smitten by Him. And how shall we stand before a God like this?

Yet the matter is simple. How could He accept the setting aside of His word, the adoption of Philistine methods, and worse, where He had plainly intimated His will?-and this done in the most public way, and by the whole body of His people? "If thou shalt take forth the precious from the vile," is the principle that applies here. The desire to serve Him is ever precious to Him, and yet there may be that in the service which He can only testify against. Oh that the church of God would listen to this voice to-day, amid the innumerable self-imagined plans whereby it is sought to serve God, but whereby His word is improved upon and supplemented until it is lost and set aside, and His name dishonored in the very offering we bring to Him!

But can we define more closely the special form of evil that is presented here? What does the ark of God upon the ox-cart speak of precisely? The ark was the throne of God in Israel:He dwelt, or had His seat, between the cherubim; there the glory rested, and thence the voice of the Lord gave forth its utterances. The dictates of this throne were addressed to men, to a redeemed people, separated from the apostasies of the nations round, to know and serve Him alone, as alone worthy to be served, His service not slavery but the most ennobling freedom. As His people they had been brought out of darkness into light, out of debasing impurity into "holiness of truth," the reproach of Egypt rolled away from them. Hence the only suited carriage for the ark was upon the shoulders of the Levites, the willing yoke-bearers of His glorious chariot of salvation. Redeemed men, subject to Himself alone, are still those who occupy a place of which that in Israel was but a type, a shadow. To these He has in His precious grace committed Himself, that their willing hearts may bear Him through the world. To them He still says, "Take my yoke upon you:my yoke is easy, and my burden light."

The ox-cart was a human invention, in place of this. It was dead machinery instead of living service. At least there was no intelligence, no moral principle, no spiritual consecration in it. The beast might and did, according to this idea, need a director; and this was proved in the most unhappy way in Uzzah:the man was more out of his place than the beast was; and the bolt of divine judgment fell on him. Directors and machinery are common enough to-day, whereby the work of the Spirit is assumed by those who heedlessly intrude into His place; and men, alas, oftentimes are compelled to become machines, their consciences subjected to other heads than Christ, their work made task-work, often the "burden" anything but "light." Let honest hearts apply this, as they surely may.

From Numerical Bible.