Truth Magazine

By Olen Holderby

Many years ago I took a few notes from a presentation of N.B. Hardeman (to the best of my recollection it was he) on the above subject. Those notes form the basis of this article. I felt then, and I feel now, that the points made needed to be repeated over and over. To me, the need appears to be more urgent now than in days gone by. In any case, dear reader, I solicit your attention and honest consideration of these things.

Nature tells everyone, but fools, that God exists (Psa.14:1; 19:1-3). An observation of the natural world about us reveals something of the nature of God. It can be seen that God has intelligence, power, love and choice (free-will); these at-tributes can be identified from the arrangement of his creation, both as to being and function.

Man was created in the image of God (Gen.1:26-27); thus, man has the same traits of intelligence, power, love, and choice (free-will). The difference between God and man in these is to be found in the fact that man is limited in every one of them; while God is unlimited in every one of them. The creature cannot be greater than the Creator (Rom.9:20). The Creator has made provisions so that man may further and more wisely develop these characteristics.

In order for the creature (man) to know the Creator’s (God’s) plan or way for him, God must tell him. God did just that (2 Tim.3:16-17). God gave the Scriptures to educate and guide man in the way that he would have him go. These Scriptures were to be profitable to man for teaching, for reproof, for correction, and for instruction in righteousness. They were all-sufficient to make the man of God complete for every good work to which his Creator assigned him.

And, man is told, “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15). Through these Scriptures man can learn where he came from, what he is doing here, and where he is going. It should be remembered that these Scriptures can be understood (Eph. 5:17; 3:4). Jesus thought that they could be understood (Jn. 8:31-32); and when he gave the “great commission,” he implies that every creature could understand the gospel (Mk.16:15-16). God is not responsible for those who are too lazy or too indifferent to apply themselves to know the teaching of the Scripture. This is God’s revelation to man! God created man; therefore, God well knew the needs of man. God was quite capable (all-wise) of giving a revelation which man could understand; and, he did give (his justice and mercy) a gospel that man could understand. It does take man’s effort, however! What, then, can we know about God’s way?

God’s way is the “one and only” way. This fact is not taught by many today; it is not believed or taught even by some of our own brethren. Through the prophet God said, I will give them, “one way”; and, he would do that for their good forever (Jer.32: 39). Jesus said, “Strait is the gate and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:14). Did you get the singular “gate” and “way”? And, again, a careful reading of John 14:6 will show that, if there is to be more than one way, there will have to be more than one Lord. Our thinking, sometimes, just does not agree with the thinking of our Creator (Isa. 55:8-9). “O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer. 10:23). If man could have designed a suitable way, at any time, God wasted his time; and, the very fact that God did design a way implies that man could not do so. Do you believe that God’s way is the one and only way?

God’s one and only way is the way of revelation — a revelation way. “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Gal.1:11-12). There can be no doubt about it; whatever Paul had to say in the gospel, he received it by revelation of Jesus Christ. Paul makes the same points in Ephesians 3:3-5, only more extensively. Here he states twice (v. 3,5) that the apostolic message was a revealed message. Further, he shows (v. 4) that by reading what they have to say we can understand this revelation. The quibbles about not understanding is just someone wanting some one else to think that he cannot understand the Scripture, or so it seems to me. God either gave a revelation which

I can understand, or he made my salvation depend upon the understanding of others. Can you believe that?

The revelation itself plainly warns as to the consequences of a perversion of or a departure from the revelation (Gal. 1:8-9; 2 Jn.9). Such perversion or departure clearly separates us from God. There appears to have always been efforts to pervert the gospel; but the last few years has seen a flood of such efforts, especially efforts that would justify immorality whether intended or not! When Jesus said, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matt. 5:20), he was speaking of the standard of life. Brethren and friends, we need to raise our standard, instead of lowering it. Whether the standard sounds “too hard” or “too easy,” it must be presented plainly and without efforts to cushion it for anyone. And, it must be respected, by all, in the same way (Phil. 1:27; Jude 3).

In the context of the above thoughts, all of us need to take a new look at the subject of “liberalism.” What is the difference in an individual being liberal in reference to the organization or work of the church and another individual being liberal in morals? If one is soul-destructive, so is the other; and, if one is acceptable to God, so is the other. If not, why not? We all need to learn the needed lesson of being guided solely by God’s one and only way of revelation. Do you believe that God’s one and only way is the way of revelation?

God’s one and only way of revelation is one of inspiration. For the Old Testament, Peter argues that “Holy men of God spake as they were moved by the Holy Spirit” (2 Pet. 1:21). Paul affirms the same for the New Testament, “It is now revealed unto his holy apostles and prophets by the Spirit” (Eph. 3:5). It is not only the ideas that are inspired, but the very words. Jesus promised the apostles that the Holy Spirit would teach them all things, bring to their remembrance the things he had said to them, and would guide them into all truth (Jn. 14:26; 16:13). Now, “Which things also we speak, not in words which man’s wisdom teacheth, but which the Holy Spirit teacheth; comparing spiritual things with spiritual words” (1 Cor. 2:13). Paul then proceeds to limit us to “that which is written” (1 Cor. 4:6). This is verbal inspiration! Ideas are important, but it takes words to express those ideas. Inspiration chose just the right words to have the writers say exactly what God wanted said. This is also affirmed in a passage which we already mentioned — 2 Timothy 3:16-17. A world or a people without revelation is lost! However, a world or a people that reject revelation is just as lost. Do you believe that God’s one and only way of revelation is one of inspiration — a revealed way?

God’s one and only way of revelation and inspiration is one of confirmation. That is, it is a proven way; proven by God. After the ascension of Jesus, those who went everywhere preaching were “confirming the word with signs following” (Mk. 16:20). These were the signs of an apostle (2 Cor. 12:12) that were used for this confirmation (proof). These words of salvation were, “first spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to his own will” (Heb. 2:3-4). John tells us that the miracles of Jesus were performed and recorded as evidence that Jesus was who he claimed to be — the Son of God (Jn. 20:30-31). Herein is the difference between the gospel and the message of men — the gospel was confirmed by God to be right; then, the blood of his Son gave the gospel its eternal weight (Mat. 26:28). The Psalmist expressed it like this, “For ever, O Lord, thy word is settled in heaven” (Psa. 119:89). Do you believe that God’s one and only way of revelation and inspiration is also one of confirmation — has been proven by God to be right?

Some final points relating to God’s way. Anyone believing the above four points concerning God’s way, will be willing to accept whatever that revelation says on any subject. How may I know a thing is right? If it comes from heaven (God), it is right. That has always been the dividing line between right and wrong, between truth and error (Matt. 16:13-17; 21:23-25). However, how may I know if a thing is from God? The simple answer is — if it is in the written word, I know it is from God (2 Tim. 3:16-17; Rom. 1:17; Jn. 5:39; Rom. 10:1-3). This is a fact not accepted by a great many people today. When all is said and done, I still have no way on the face of this earth to know whether a thing is from God or not except to find it in the written word. If it is there, I know it is from him! If it is not there, it is not from him!

This revelation is God’s final message to man; it was to be preached until the end of the age (Matt. 28:20). Prophets, angels, or servants could not be trusted with this final message; only his Son was up to the task (Heb. 1:1-2a). He was the Word made flesh (Jn. 1:14), and to see him was to see the Father (Jn. 14:9). He shed the form of deity and took on the form of a servant (Phil. 2:6-7); yet, all the fullness of the Godhead, bodily, was in him (Col. 2:9). Think of this exalted Being, the Son of God Most High, taking upon himself the dirty and filthy task of cleansing you and me from our sins. This is the one whom God sent to deliver this revelation to man; he is the spokesman through whom God speaks to man, and no other. Don’t you think it is time that we all listen? What he had to say has now been written down and proven to be right (Heb. 2:3-4) by those who personally heard him. John simply said, “We are of God: he that knowth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth and the spirit of error” (1 Jn. 4:6). Jesus had earlier said to his disciples, “He that heareth you heareth me” (Lk. 10:14). Then there is the question Jesus offered in Luke 6:46, “And why call ye me, Lord, Lord, and do not the things which I say?” He has the words of eternal life (Jn. 6:66-68); and, we have no right to question his way for us (Rom. 9:20-21). There is no appeal from his word, it is forever settled in heaven (Psa. 119:89). We may reject or ignore God’s revelation. We may pervert or depart from it; and, we may do any or all these things in this life — we are creatures of choice. However, we cannot change the fact that we shall be judged by him and his word shall be the standard of that judgment (Jn. 12:48; Rom. 2:16).

Guardian of Truth XXXVII: 2, p. 22
January 21, 1993

By Ron Daly

In 1 Timothy 5:1-2 God’s word says, “Rebuke not an elder, but exhort him as a father; the younger men as brethren: the elder women as mothers; the younger as sisters, in all purity.” First, what does the word “elder” mean at this place? It translates the Greek presbutero, dative masculine singular of presbuteros. Presbuteros is used in a number of ways in the New Testament, e.g., members of the Sanhedrin (presbuterous ton Ioudaion, elders of the Jews); Luke 7:3, the 24 members of the heavenly court (hoi eikosi tessares presbuteroi); Revelation 5:8, men who were appointed to preside over and shepherd local assemblies of Christians (tous presbuterous tes ekklesias, the elders of the church), Acts 20:17; cf. 1 Timothy 5:17-19, and those who are advanced in life (hoi presbuteroi, old men), Acts 2:17. The meaning of “elder” in verse 1 is “old man.” We can be certain that this is correct because of the “contextual indicators.” There is an antithesis which exists between “an elder” who is to be exhorted “as a father,” and “younger men” who are to be exhorted “as brethren” (neoteras hos adelphous). So, “elder” (presbuteros) is used in contrast to “younger” (neos). Whatever “elder” means, “younger” is the opposite, and whatever “younger” means, “elder” is the opposite. Furthermore, Paul continues by contrasting “elder women as mothers” (presbuteras hos meteras), and exhorting “younger women as sisters” (neoteras hos adelphas). The “elder” of verse 1 denotes the same thing as “elder women” of verse 2, except for the distinction in gender. “Younger men” likewise denotes the same thing as “younger women” excepting the gender distinction. Also, there is a parallelism which exists between “elder” of 1 Timothy 5:1, and the language of the same apostle elsewhere. In Titus 2:2, Paul exhorts Titus that he, in speaking sound teaching, inform “aged men” (presbutas) of their duties, and “aged women” (presbutidas) of their duty to teach the “young women” (tas fleas, vv. 3,4). Here, again, Paul uses antithesis. We find the same use of “elder” by the apostle Peter. “Likewise, ye younger (neoteroi), be subject unto older ones (presbuterois)” (1 Pet. 5:5). Note again the antithesis between “younger” and “elder.”

Second, what is the significance of the injunction “rebuke not an elder” expressed by the negative imperative (me epiplexes)? May we not “rebuke” all who are in error, and who persist in sin or rebellion against God, whether young or old? According to other texts we may (Matt. 18:15-18; Lk. 17:3-4; 1 Tim. 5:20; 2 Tim. 4:2). So, why does the Holy Spirit through Paul, so emphatically say to Timothy particularly to “rebuke not an elder”? The key is in the word “rebuke.” It is not the same word used in 2 Timothy 4:2.

The word used in 2 Timothy is epitimao. Contextually, epitimao means “to censure and render a sharp rebuke” by the preaching of the word. “Rebuke” in 1 Timothy 5 is from the Greek epiplesso which means “to reprimand, to strike (verbally), to assault with abusive speech, to chastise with words, to reproach or denounce.” In the context, Paul in-formed Timothy of the proper conduct among believers, which he as an evangelist must practice. One of the charges given to Timothy was, “Let no man despise thy youth” (1 Tim. 4:12). That is, let no man look down on you because you are young; treat old men and women with respect. There is an Old Testament text which contains the same idea couched in similar language, “Thou shalt rise up before the hoary head, and honor the face of the old man, and thou shalt fear thy God; I am Yahweh” (Lev. 19:32). One of the ways that Timothy would show respect for the elderly, is by not lashing out with harsh words, but by having this tongue tempered by love and gentleness.

Instead of the phrase “Rebuke not an elder,” the recent versions say, “Don’t criticize an older man” (Simple English Bible), “Never be harsh with an elder” (New English Bible), “Never censure an older man harshly” (James Moffatt Translation), “Do not sharply rebuke an older man” (NASV), “Do not speak harshly to an older man” (NRSV), “Do not reprimand an older man” (McCord’s New Testament Translation), “Do not rebuke an older man harshly” NIV.

The expression “Rebuke not an elder” does not restrict or forbid the younger from correcting the older brothers in the Lord who err, but it does teach that there is a proper way to do it. And, that the way is not by ridicule and harshness, but “as fathers and mothers,” that is, with genuine concern and kindness, attempting to win them by snatching them out of the devil’s grasp!

Guardian of Truth XXXVII: 2, p. 19
January 21, 1993

By Steven Baxley

As the Israelites camped at Pi-Hahiroth near the Red Sea, they were horrified to look and see the approaching Egyptian army, bent on re-enslaving them. Moses, attempted to reassure the faithless Hebrews by telling them, “Stand still, and see the salvation of the Lord, which He will accomplish for you today” (Exod. 14:13). God, however, was not pleased with Moses’ reply to the people, for he said to him: “Why do you cry to Me? Tell the children of Israel to go forward.” Moses lifted his rod, God parted the waters, and the Israelites went through “on dry ground” (v. 22).

Unfortunately, today many people still have the attitude of Moses of standing still and watching for the salvation of the Lord. They are unwilling to “go forward” as God commanded. This is true in many areas of religion today.

First, many people are unwilling to “go forward” when it comes to their own salvation. Numerous groups teach that “faith only” will save them from their sins. They “stand still” and wait to “see the salvation of the Lord.” The Bible is clear that a man will not be saved by “faith only,” by God’s action without any effort on the part of the man. While it is true that nothing we could possibly do could save us without God’s grace (Eph. 2:8-9), it is also true that God will not save us without obedience (Jas. 2:14-26). God’s plan for salvation is so simple that even a child can understand it. Faith (Heb. 11:6), repentance (Acts 2:38), confession (Rom. 10:9-10), baptism (Acts 22:16), and perseverance (1 Cor. 15:58) are what God requires of us. Yet, so many people in the world today reject one or more of these things on some basis or another. But, all that amounts to is making excuses for not obeying God. We must ask ourselves, what if the Israelites at the Red Sea had said, “No, God, we don’t think it’s necessary to ‘go forward’ across the Red Sea . . . instead, why don’t you just destroy the Egyptians where they are.” Or perhaps they might have said, “God didn’t really mean ‘go forward’ when he said ‘go forward’!” Can there be any doubt as to what would have happened had the Israelites refused to obey the word of God and go forward? Yet, in effect, this is what people say to God every day when they refuse to obey the plan he has so simply laid out in his word! We must not reject the gospel plan of salvation just because it might be inconvenient or troublesome for us to obey!

Second, many people in the church today are unwilling to “go forward” when it comes to the salvation of others through evangelism. I direct your attention to what Jesus said: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matt. 28:19-20). All too often Christians want to sit back and let the “full-time” preachers do all the preaching and teaching. Brethren, such should not be the case! We need to be like the early disciples who, due to persecution, were forced to leave Jerusalem, and “went everywhere preaching the word” (Acts 8:4). Do we seriously think this refers only to “full-time” preachers? No, God expects all of us to teach others about the gospel of Jesus Christ. Perhaps part of the problem is that we have forgotten the reality of an eternal hell. Perhaps we have forgotten the fact that without obedience to Christ, men are destined to that hell (Jn. 14:6; Rev. 21:8). Perhaps we have forgotten that without teaching, men cannot know that they need to obey Christ. Perhaps the real problem is that we are unwilling to take the time, make the effort, and yes, sometimes bear the expense, to “go forward” and take the gospel where it needs to go: into all the world. If every Christian (men, women, everybody) would resolve to spend time every week studying his Bible (2 Tim. 2:15), and teaching others what he learns, we could fill our meeting houses and establish congregations in places which have never known a New Testament church! The church would grow and fill all the world, like God wants it to (Matt. 13:31-33). Unfortunately, all too many Christians, because of a lack of personal study, are like the Hebrews of old of whom God says, “My people are destroyed for lack of knowledge” (Hos. 4:6). A greater misfortune is that souls by the thousands (yes, even by the millions!) are marching daily to eternal destruction and many Christians are unwilling to “go forward” to try to stop them!

The lesson of the Red Sea crossing is clear. God was not content to let the people just “stand still.” Standing still produces stagnation in people . . . those who are not Christians are unwilling to do what is necessary to enter a relationship with God, those who are Christians are unwilling to do what God has commanded. Let us all resolve to “go forward” in regards to not only our own salvation, but also in regards to the salvation of our fellow man! Only when we do can we hope to be pleasing to him. Only then can we hope to inherit the promises he has promised.

Guardian of Truth XXXVII: 2, p. 18
January 21, 1993

By Weldon E. Warnock

Again, David gathered together all the chosen men of Israel, thirty thousand. And David arose, and went with all the people that were with him from Baale of Judah to bring up from hence the ark of God. . . . And they set the ark upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drove the new cart. . . . And when they came to Nachon’s threshing floor, 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 (2 Sam. 6:1,2,3,6,7).

Two violations of the Old Testament law took place in the moving of the Ark of God. (1) The ark was carried by an ox cart. This was a violation of the Old Testament requirement that the Ark be carried by staves and placed upon the shoulders of the men of Levi, of the family of Kohath (Num. 3:30-31; 4:15; 7:9; Exod. 25:14-15). (2) Uzzah touched the Ark. This violated Numbers 4:15, the penalty for which was death.

More than twenty years had elapsed since the Philistines had captured the Ark of the Covenant in their defeat of Israel. They carried it to Ashdod where they suffered the destruction of God’s anger. Such punishment caused them to send the Ark to Gath, but they soon realized the displeasure of Jehovah and sent the Ark to Ekron who suffered the same consequences.

Out of desperation the Philistines decided to make a new cart (1 Sam. 6:7) and send the Ark to Beth-shemesh. The Beth-shemites also experienced the anger of the Lord and they asked the men of Kirjath-jearim to come and get the Ark (1 Sam. 6:19-21). The Ark of God remained in the house of Abinadab, the father of Uzzah and Ahio, for twenty years (1 Sam. 7:2).

David, after he became king, determined to move the Ark to Jerusalem. He totally ignored the instructions of God regarding how to move the Ark and copied the method of the Philistines, using a new ox cart. Things, seemingly, went well until the procession arrived at Nachon’s threshing floor and Uzzah, touching the Ark to stay it, was smitted dead. The Ark was left in the house of Obed-edom for three months before it was properly moved to Jerusalem.

There are several lessons that we can learn from David’s new cart and Uzzah’s presumptive act.

David’s Blunders

1. David adopted the ways of others. The Philistines moved the Ark on an ox cart and David patterned his mode of transportation after theirs. Today, we like the ways others are doing things, so we incorporate them in our service unto God. Many churches of Christ, mimicking the denominational churches round about them, have their Easter services, special singers, recreational facilities, family counselors, junior church, a positive approach to preaching, and many more things that could be mentioned. We are seeing these “new carts” all over the place.

Apparently, David thought the “how” made no difference as long as you get the job done. But the “how” is important when God states the “how.” God told Moses to speak to the rock and water would come forth, but Moses smote the rock instead (Num. 20:8,11). Water came forth, abundantly, but Moses violated God’s word. The “how” was most significant. Children can be brought into this world outside of marriage, but God designated the sanctity of marriage as the “how.” Noah was to build an ark out of gopher wood. He obeyed the “how.”

We are to offer up praise unto God. The “how” has been specified! He told us to sing psalms, hymns and spiritual songs (Eph. 5:19; Col. 3:16). Some would have us to believe that any kind of music we offer to God is acceptable as long as we are sincere. In other words, a new cart is alright as long as you mean well.

Paul said, “I have laid the foundation and another buildeth thereon. But let every man take heed how (emphasis mine) he buildeth thereupon” (1 Cor. 3:10).

David tried to improve on the ways of God. Instead of carrying the Ark the way God had instructed, he devised his own method. He should have known that God’s ways are higher than man’s ways, and his thoughts than man’s thoughts (Isa. 55:9).

Denominationalism is a result of men seeking to improve and enhance the ways of God. This is clearly reflected in their creed books, catechisms and disciplines. They have
sought intensely to “improve” the organization, worship, mission and doctrine of the first century church. Some of our brethren are in the same kind of crowd when they
espouse  no eldership, no corporate local church, no structured worship, no pattern, women preachers, women deaconnesses, no treasury, et al. These “new carts” have
been rolled out with their modern Uzzahs and they are no more sanctified than was David’s look-alike Philistine cart.

4. David lacked respect for God’s divine authority. There would have been no new cart to carry the Ark if David had respected the authority of God. After failing in his first effort to move the Ark, David was successful in his second endeavor because the children of the Levites bore the Ark of God upon their shoulders with the staves as Moses commanded (1 Chron. 15:15).

We must respect the authority of Christ (Matt. 28:18). May everything we do in word or in deed be done in the name of Christ (Col. 3:17). Let us speak where the Bible speaks and be silent where the Bible is silent.

Uzzah’s Sin

It seems that Uzzah should have known better than to have touched the Ark. For twenty years the Ark had been in Abinadab’s house, the father of Uzzah. Had they lost their respect for the sacredness of it? One translation states that God smote Uzzah because of “his irreverent act” (2 Sam. 6:7, NIV). In Uzzah’s unlawful behavior we learn:

I. A little thing (in men’s eyes) may be a great thing in the eyes of Jehovah. All that Uzzah did was reach forth his hand to stay the Ark. Many would call it nothing more than a trifle. Yet, God smote him dead on the spot! Uzzah’s act was an overt violation of God’s restrictions. He acted without divine warrant.

How many times have we heard that instrumental music in worship to God is such a trivial matter or that observing the Lord’s Supper on Thursday or Saturday is of no consequence. Consider those who sprinkle for baptism and ask, “What is the difference of having a little water on the top of your head and getting wet all over?” We had better remember Uzzah!

An action may seem necessary and yet be wrong. It appeared to Uzzah that unless he reached forth his hand to stay the Ark, it would topple off onto the ground. However, if Uzzah had adhered to the law of God, the Lord would have taken care of the safety of the Ark. We dare not impose our human solutions upon the wisdom of Jehovah God.

We sometimes think unless we devise some human scheme to preach the gospel, like a missionary society, that we can-not get the job done with just the church. Too, we envision that gimmicks and carnal measures are necessary to “convert” the lost to Christ, having lost our faith in the power of the gospel. But these worldly methods are wrong. They are like the irreverent act of reaching forth the hand to stay the Ark.

Good intentions do not excuse disobedience. Who could question Uzzah’s intentions of trying to protect the Ark? But though trying to do what he thought was good, Uzzah disobeyed God. In the past several years brethren have had good intentions (I think) of making elders of a local congregation into brotherhood elders to oversee a cooperative effort of hundreds, even thousands, of congregations. Yet, such an arrangement violates the plain teaching of 1 Peter 5:2 and Acts 20:28. Elders have no authority to oversee anything beyond the work of the local congregation where they are elders.

Cain perhaps had good intentions, but he was wrong (Gen. 4:1-7). King Saul may have meant well, but he disobeyed God (1 Sam. 15). Saul of Tarsus was sincere in persecuting Christians, but he was disobedient (Acts 23:1; 26:9-11). Any work or function that does not conform to the will of God is sinful, regardless of one’s intentions.

We must not expect to help God’s work by measures which God forbids. It is most presumptive on man’s part when he thinks that he can improve upon God’s scheme of things by self-devised inventions. This is how the Roman hierarchy was developed and how all manner of innovations got into the church. God’s way was considered insufficient, so changes were made to satisfy human ambitions and carnal appetites.

Uzzah’s act serves as a warning against situation ethics. We are not left to our own discretion as to how the law of God should be administered. The Lord speaks and we are to hear. He commands and we must obey.

Conclusion

In conclusion, let us note “how swiftly an irreverent habit of treating holy things grows. The first error was in breaking the commanded order for removal of the ark by the Levites. Once in the cart, the rest follows. The smallest breach in the feeling of awe and reverence will soon lead to more complete profanation.” One does not have to be very discerning to see the rapid decline in respect for divine authority among members of the church of our Lord. In-deed, a disregard for a “thus saith the Lord” is leading to “complete profanation.”

Guardian of Truth XXXVII: 3, p. 9
February 4, 1993