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¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:12-13)

The pursuit of holiness is a cooperative effort between the Lord and the believer in Christ. While justification is by grace alone, through faith alone, in Christ alone and regeneration is a work upon the heart and soul of a sinner by the Holy Spirit alone, sanctification, or a life of holiness, is a mutual effort involving both the sanctifier and the sanctified. In other words, sanctification involves both the Lord and me.

We have examined our responsibility, as set forth in Philippians 2:12. “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling,”

 What then is God’s responsibility? Specifically, what is the Holy Spirit’s work in our souls which produces holiness?

Philippians 2:13 says, “For it is God who works in you, both to will and to work for his good pleasure.” I have stated several times in this blog, and when preaching/teaching God’s Word, that Philippians 2:13 has been my life’s verse for well over 40 years. However, what I thought referred to the Lord’s work through me for the benefit and purpose of ministry is not necessarily found in this text.

On the contrary, Philippians 2:13 has more to do with the Lord’s work in my soul for the purpose of developing my holy character and not necessarily a successful ministry. What an illumination this was for me.

There are two points of doctrine within this verse regarding holiness. First, the desire or will for holiness. The Holy Spirit places a desire within each believer for holiness. Second, there is the capacity to carry this desire into effect. Therefore, God receives the glory because the pursuit of holiness, and the Holy Spirit’s work in our souls towards that end, pleases God.

Dr. John MacArthur writes, “Although the believer is responsible to work (v. 12), the Lord actually produces the good works and spiritual fruit in the lives of believers (John 15:5; 1 Cor. 12:6). This is accomplished because he works through us by his indwelling Spirit (Acts 1:8; 1 Cor. 3:16–17; 6:19–20; cf. Gal. 3:3). God energizes both the believer’s desires and his actions. The Greek word for “will” indicates that he is not focusing on mere desires or whimsical emotions but on the studied intent to fulfill a planned purpose. God’s power makes his church willing to live godly lives (cf. Ps. 110:3).

 Thank you Lord for helping me to see that my life’s verse has little to do with my life’s ministry and service and more to do with my personal life of holiness before you and other people. Thank for the understanding.

Soli deo Gloria!  

 

¹² Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:12-13)

The pursuit of holiness is a cooperative effort between the Lord and the believer in Christ. While justification is by grace alone, through faith alone, in Christ alone and regeneration is a work upon the heart and soul of a sinner by the Holy Spirit alone, sanctification, or a life of holiness, is a mutual effort involving both the sanctifier and the sanctified. In other words, sanctification involves both the Lord and me.

Today’s text is an immediate conclusion, notice the word “therefore,” following the Apostle Paul’s magnificent treatise on the humility of the believer based upon the humility of Jesus Christ (Philippians 2:1-11). The confidence the apostle expressed towards the obedience of the Philippian believers concerned the subject of humility. Paul was absolutely sure that they would continue esteeming other people better than themselves whether he was with them in body or spirit.

He then challenged them to “work out your own salvation with fear and trembling,” This is the believer’s responsibility in pursuing a life of daily holiness. To “work out” (κατεργάζεσθε; katergazomai) is a present and personal imperative command for all those who are in Christ. It means to cause something to happen, to make something happen, or to bring upon or to bring about a desired goal.

The work the believer is to cause to happen is not their own salvation or justification. Philippians 2:12 is not a proof text for a works based justification but rather a text focusing upon the believer’s work in sanctification. The believer’s responsibility in pursuing a life of daily holiness involves a daily reading, meditating, memorizing and application of Scripture (Psalm 1; Psalm 19; Psalm 119). It also involves daily prayer (Matthew 6:9-15; I Thessalonians 5:17). Thirdly, it involves daily and weekly, individual and corporate, worship in spirit and in truth (John 4:24; Ephesians 5:19; Hebrews 10:24-25).

Dr. Don Carson writes, “The example of Christ is not only one of humility; it is also one of obedience (8). To such obedience, whether or not Paul is with them (cf. 1:27), the Philippians are called. Work out here has the sense of bringing to completion. It is not a matter of working for salvation. We could never do that. The very word salvation (which means ‘rescue’) signifies that we cannot save ourselves (cf. Jn. 15:4–5; 1 Cor. 15:10; Eph. 2:5, 8), but we can and must live lives that show God’s saving power that we have made our own.”

Living a life of holiness and separateness from sin involves the attitudes of both fear and trembling. Fear (φόβου; phobou) refers to reverence and awe. Trembling (τρόμου; tromou) means to literally, or emotionally, shake or tremble because of sheer loyalty. Both of these nouns have the Lord as their object. This is to be the believer’s vision for holiness.

Dr. John MacArthur writes, “The Greek verb rendered “work out” means “to continually work to bring something to fulfillment or completion.” It cannot refer to salvation by works (cf. Rom. 3:21–24; Eph. 2:8–9), but it does refer to the believer’s responsibility for active pursuit of obedience in the process of sanctification (see notes on Phil. 3:13–14; Rom. 6:19; cf. 1 Cor. 9:24–27; 15:58; 2 Cor. 7:1; Gal. 6:7–9; Eph. 4:1; Col. 3:1–17; Heb. 6:10–11; 12:1–2; 2 Pet. 1:5–11). The attitude with which Christians are to pursue their sanctification involves a healthy fear of offending God and a righteous awe and respect for him (cf. Prov. 1:7; 9:10; Isa. 66:1–2).”

Do you have a desire to work out your pursuit of holiness with the attitude of fear and trembling before the Lord? Has your fear of offending God and respect for God recently waned, diminished or faded? Immediately pray that the Lord would restore in your soul a reverential awe of Him, so as to live a holy life for the glory and praise of God.

Soli deo Gloria!      

 

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:1-2)

As we begin focusing our attention on pursuing holiness, the word “pursue” means to chase, hunt, or search for something or someone. A pursuit is an important quest. The important quest for the believer in Christ is the pursuit for the holiness of God. Romans 12:1-2 is a key biblical test regarding this subject. A brief review of what we have thus far examined from this text is in order.

 “I appeal to you therefore, brothers.” Paul is urging and imploring his brothers and sisters in Christ to do something. What is the basis for what the apostle is urging and imploring the Roman Christians to do?

“By the mercies of God.” The appeal by the Apostle Paul is because of the manifold mercies which belong to and originate from the Lord. These are the mercies Paul spoke of in Romans 1-11. What then, on the basis of our redemption, justification, reconciliation, adoption, does the apostle urge believers to do?

“To present your bodies as a living sacrifice.” The purpose of believer’s offerings their physical beings to God is to become a living sacrifice. The Lord compels the Christian to offer their physical life and living to Him as a display of love and devotion for all that God has done.

“Holy and acceptable to God.” However, our sacrifice is to be holy. To be holy means to be separate from sin. It also means superior moral qualities and possessing certain essentially divine qualities in contrast with what is human. Second, our sacrifice is to be acceptable which means pleasing to God.

“Which is your spiritual worship.” In other words, to pursue holiness is the very definition of genuine praise and honor to God alone.

“Do not be conformed to this world.” This is the first negative statement contained in today’s text. To not be conformed means to shape one’s behavior or mold one’s pattern for living according to a set standard. The set standard that believers in Christ are not to be conformed to is the world. The word “world” (αἰῶνι; aioni) means age. It refers to a set system of secular standards without any reference to God. If the believer in Christ is to be holy, then there can be no conformity to the fallen worlds system dominated by a lust of the flesh, a lust of the eyes and a boastful pride of life (I John 2:15-17).

“But be transformed by the renewal of your mind.” To be transformed (μεταμορφοῦσθε; metamorphousthe) means to be changed in one’s nature, and subsequent behavior, from the inside out. A metamorphosis or change is to occur within each believer’s life. This happens when the believer’s mind is renewed by the Word of God.

Dr. Don Carson writes, “not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new—new in its motives and ends, even where the actions differ in nothing from those of the world—new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.”

“That by testing you may discern what is the will of God, what is good and acceptable and perfect.” The purpose of this lack of conformity, and biblical renewal of one’s mind or thinking, is so believers may evaluate and examine what is the biblical will of God, which is good, acceptable and perfect.

Dr. John Walvoord writes, “As one’s mind keeps on being made new by the spiritual input of God’s Word, prayer, and Christian fellowship, his lifestyle keeps on being transformed.”

John Calvin writes, “This is the purpose for which we must put on a new mind –that bidding adieu to our own counsels and desires, and those of all men, we may be attentive to the only will of God, the knowledge of which is true wisdom. But if the renovation of our mind is necessary, in order that we may prove what is the will of God, it is hence evident how opposed it is to God.”

Let us not be deceived by false imaginations, but rather be renewed each day by the Word of God.

Soli deo Gloria!

   

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:1-2)

As we begin focusing our attention on pursuing holiness, the word “pursue” means to chase, hunt, or search for something or someone. A pursuit is an important quest. The important quest for the believer in Christ is the pursuit for the holiness of God. Romans 12:1-2 is a key biblical test regarding this subject. A brief review of what we have thus far examined from this text is in order.

 “I appeal to you therefore, brothers.” Paul begins with an appeal. An appeal is a request, an entreaty of a plea. The word “appeal” (Παρακαλῶ; parakalo) in the text means to presently and actively urge and implore someone to do something. Paul is urging and imploring his brothers and sisters in Christ to do something. What is the basis for what the apostle is urging and imploring the Roman Christians to do?

“By the mercies of God.” The appeal by the Apostle Paul is because of the manifold mercies which belong to and originate from the Lord. These are the mercies Paul spoke of in Romans 1-11 which form the basis, and the results, of our salvation by grace alone, through faith alone, in the person and work of Jesus Christ alone. What then, on the basis of our redemption, justification, reconciliation, adoption, does the apostle urge believers to do?

“To present your bodies as a living sacrifice.” To present (παραστῆσαι; parastesai) means to make available. What believers in Christ are to make available is their bodies or their physical beings. The purpose of this is become a living sacrifice. This appears to be a contradiction because a sacrifice, by its very definition, is an offering killed on behalf of a deity. However, the Lord compels the Christian to offer their physical life and living to Him as a display of love and devotion for all that God has done.

“Holy and acceptable to God.” What type of sacrifice or offering of our lives should we present to God because of His many mercies to us? First, our sacrifice is to be holy. To be holy (ἁγίαν; hagian) means to be separate from sin. It also means superior moral qualities and possessing certain essentially divine qualities in contrast with what is human. Second, our sacrifice is to be acceptable (εὐάρεστον; euareston) which means pleasing to God.

“Which is your spiritual worship.” In other words, to pursue holiness is the very definition of genuine praise and honor to God alone.

Dr. Don Carson comments that, “Paul’s summons to transform our lives does not come in a vacuum. It is only in view of God’s mercy that his appeal becomes relevant and that our obedience of it is possible. As we recognize all (the word ‘mercy’ is plural in the Greek) that God has done for us in his Son, as Paul has surveyed it in chs. 1–11, we realize that offering ourselves to God as living sacrifices is, indeed, a ‘reasonable’ (logikēn) act of worship. The word living reminds us of what God has made us: we are people who are now ‘alive to God in Christ Jesus’ (6:11). Paul encourages us to look at our entire Christian lives as acts of worship. It is not just what is done on Sunday in a church building that ‘ascribes worth’ to God, but what God and the world see in us every day and every moment of the week.”

How do we maintain such a pursuit every day and every moment of the week? That is what we will examine in Romans 12:2 when next we meet.

Soli deo Gloria!

 

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:1-2)

We now begin to focus our attention regarding the pursuit of holiness. One of the first Christian books I purchased as a young believer was a small paperback entitled The Pursuit of Holiness. Its author was Jerry Bridges. Little did I realize how enjoyable, thought provoking and challenging that little book would be for me. Little did I realize that Jerry would be one of my seminary professor’s years later.

The word “pursuit” means to chase, hunt, or search for something or someone. A pursuit is an important quest. The important quest we will be examining is the believer’s pursuit for the holiness of God.

Holiness is not necessarily paying particular attention to religious rituals but rather focusing on the character of God and how much of the Lord’s holy character we are inwardly possessing and outwardly expressing. Holiness is not just being saved or delivered from the penalty of sin, which is justification, or even being saved from the eventual presence of sin, which is glorification. Holiness, and its pursuit by the believer in Christ, is experiencing being saved or delivered daily from the power of sin.

There are several pertinent Biblical texts which speak of the pursuit of holiness. Romans 12:1-2 is one such example.

Following the Apostle Paul’s extensive explanation of the gospel (Romans 1-11), the apostle now addresses the practical application of the believer’s salvation by grace alone, through faith alone in the person and work of Jesus Christ alone.

“I appeal to you therefore, brothers.” Paul begins with an appeal. An appeal is a request, an entreaty of a plea. The word “appeal” (Παρακαλῶ; parakalo) in the text means to presently and actively urge and implore someone to do something. Paul is urging and imploring his brothers and sisters in Christ to do something. What is the basis for what the apostle is urging and imploring the Roman Christians to do?

“By the mercies of God.” The appeal by the Apostle Paul is because of the manifold mercies which belong to and originate from the Lord. These are the mercies Paul spoke of in Romans 1-11 which form the basis, and the results, of our salvation by grace alone, through faith alone, in the person and work of Jesus Christ alone. What then, on the basis of our redemption, justification, reconciliation, adoption, does the apostle urge believers to do?

“To present your bodies as a living sacrifice.” To present (παραστῆσαι; parastesai) means to make available. What believers in Christ are to make available is their bodies, or their physical beings. The purpose of this is to become a living sacrifice. This appears to be a contradiction because a sacrifice, by its very definition, is an offering killed on behalf of a deity. However, the Lord compels the Christian to offer their physical life and living to Him as a display of love and devotion for all that God has done.

One commentator explains that, “Ancient Judaism and some philosophical schools often used “sacrifice” figuratively for praise or for a lifestyle of worship; hence it would be hard for Paul’s readers to miss his point here.”

Are you willing to offer unto the Lord your life as an offering of praise and worship? Quite frankly, there is no other way to live.

Soli deo Gloria!

 

²³ For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, ²⁴ and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” ²⁵ In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” ²⁶ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”

 ²⁷ Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. ²⁸ Let a person examine himself, then, and so eat of the bread and drink of the cup. ²⁹ For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. ³⁰ That is why many of you are weak and ill, and some have died. ³¹ But if we judged ourselves truly, we would not be judged. ³² But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.” (I Corinthians 11:23-32)

The first part of today’s text is probably most familiar to you. It is one of several passages which are found in the Scriptures depicting the institution of the Lord’s Supper, also referred to as Holy Communion.

However, the second portion of today’s text may not be as familiar. Contained in vs. 27-32 are warnings of not partaking the bread and the cup of the Lord in an unworthy manner. The word unworthy (ἀναξίως; anaxios) means improper or doing something that should not happen. Those who do so, will be deserving of a penalty because of their disrespect of the elements of the Lord’s Supper.

How should the Lord’s Supper be taken then? I Corinthians 11:28 says, “Let a person examine himself, then, and so eat of the bread and drink of the cup.” To examine means to test the genuine of one’s faith and commitment to Jesus Christ as Savior and Lord. It means to take notice of any area of one’s life and behavior which is not in keeping with holiness or being separate from sin. It means to repent and confess of said sin prior to taking the bread and drinking from the cup.

The importance of examining oneself prior to taking the Lord’s Supper is described in vs. 29-30. “²⁹ For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. ³⁰ That is why many of you are weak and ill, and some have died.”

 The word discerning (διακρίνων; diakrinon) means to evaluate and judge carefully. There were those within the church body who were not doing so. The result was that God judged them. Many became weak, sick, ill and some had even died.

Dr. John Walvoord explains that, “The Corinthians’ despicable behavior at the communal meal was not without result, which Paul proceeded to point out. Nowadays when this passage is read before participation in the Lord’s Supper, it is usually intended to produce soul-searching introspection and silent confession to Christ so that no one will sin against the spiritual presence of the Lord by irreverent observance. Paul’s application was probably more concrete. No doubt his experience on the Damascus Road (Acts 9:4–5) contributed to this, for the body of Christ is the church, which consists of individual believers (cf. 1 Cor. 12:12, 27). His body, the church, is also pictured by the bread of Communion (5:7; 10:16–17). Thus to sin against another believer is to sin against Christ (8:12). Those guilty of sinning against the body and blood of the Lord were those who despised a poorer member by utter disregard for his need (11:21–22). These came to the remembrance of Christ’s work of unity and reconciliation (cf. Eph. 2:15–16) with a trail of deeds that had produced disunity and alienation! If these would examine (dokimazetō, “test to approve,” 1 Cor. 11:28) themselves, they would see that they lacked God’s approval (dokimoi, v. 19) in this behavior. They should seek out the wronged brother and ask his forgiveness. Only then could a true spirit of worship flourish (cf. Matt. 5:23–24 and Didache 14. 1–3). Coming to the Lord’s Supper without that sin confessed brought judgment on the guilty participants. Only by recognizing (diakrinōn, “properly judging”) the unity of the body of the Lord—and acting accordingly—could they avoid bringing “judgment” (krima) on themselves. What that judgment entailed was then explained by Paul. In brief, it was sickness and death (cf. 10:1–11). The solution was self-examination (diekrinomen, 11:31; cf. vv. 28–29; 5:1–5; 10:12), self-discipline (9:27), and promoting of unity. The alternative was God’s judging (krinomenoi, 11:32), which was a discipline that they were then experiencing. This was not a loss of salvation, but of life (cf. 5:5).”

In addressing the subject of the Hardness of Holiness, perhaps you can’t relate to the story of Nadab and Abihu offering strange fire to the Lord. Maybe you can’t relate to Uzzah’s death or the deaths of Ananias and Sapphira due to their sinful disobedience against the Lord and His Word.

However, I’m sure you can relate to the idea and concept of taking the Lord’s Supper in an unworthy manner. Can you recall a time when your focus during the observance of Communion wasn’t about your sin, your lack of holiness and a child of God or even Jesus’ death on the cross. Instead, maintaining a silent and peaceful veneer on the outside, you were continually thinking about the football game that would be in television later in the day. Or, you were thinking about the presentation you were scheduled to make at work Monday morning. If you’re a student, it may have been the exam you were ill prepared to take Monday afternoon at school.

There are many ways in which we may take the Lord’s Supper in an unworthy manner. Thankfully, God is gracious and patient. More so than we are many times with Him.

At the next Communion service in your church’s worship service, prepare to silently read a pertinent passage of Scripture so you won’t be letting your mind wander during the time of meditation. Appropriate passages would include Isaiah 52:13-53:12, John 19; Romans 3:1-26, or Ephesians 2:1-10. Make it not only a time of confession but also consecration unto the Lord.

Soli deo Gloria!

 

 

 

 

   

 

 

“But a man named Ananias, with his wife Sapphira, sold a piece of property, ² and with his wife’s knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles’ feet. ³ But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? ⁴ While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” ⁵ When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. ⁶ The young men rose and wrapped him up and carried him out and buried him.

⁷ After an interval of about three hours his wife came in, not knowing what had happened. ⁸ And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.” ⁹ But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” ¹⁰ Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. ¹¹ And great fear came upon the whole church and upon all who heard of these things.” (Acts 5:1-11)

There are people who make a distinction between the Old Testament’s depictions of God vs. the New Testament. They say that the God of the Old Testament is an angry and vengeful tyrant while the New Testament God is loving and kind. As we have just studied, the LORD did bring His wrath upon disobedient people such as Nadab, Abhiu and Uzzah. However, the LORD was also gracious and loving to many others including Abraham, Isaac, Jacob and Joseph.

While the New Testament certainly focuses upon the love and grace of God (Ephesians 2:1-10), it does not shy away from presenting God as wrathful (Romans 1:18-32; Ephesians 5:6; Colossians 3:6 I Thessalonians 5:1-11). Today’s text is one such New Testament example of the LORD’s righteous wrath.

A believing couple, Ananias and his wife Sapphira, sold a piece of property they owned and gave a portion of the proceeds from the sale to the church. Thus far, no problem. It as their property to sell and they were under no obligation to give any amount acquired from the sale to the church. They willingly did so. So, what’s the problem?

The problem was that what they gave to the church was presented as the full amount of the sale, when it was not. Remember, they were under no obligation to give anything to the church, However, when they did they pretended to give a greater sacrificial monetary gift than what they did. In short, they lied.

The LORD must have revealed this to Simon Peter because he immediately said to Ananias, ““Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? ⁴ While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” (Acts 5:3-4)

 Notice that Peter indicates Ananias’ lie is against the Holy Spirit. In this text, Peter explicitly identifies the Holy Spirit as God. A lie is a serious sin, as all sin is. However, how many times have we lied, exaggerated and dismissed our lack of truth telling as simply a “little white lie?” This is not how God sees lying.

What happened to Ananias? Did Peter tell him to repent of his sin and never do it again? This is what the text says happened. “⁵ When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. ⁶ The young men rose and wrapped him up and carried him out and buried him” (Acts 5:5-6).

Ananias’ death was no coincidence. The great fear which came upon all who heard the news was that God had taken this man’s life and could do it again to anyone who sinned.

Three hours later, without prior knowledge of her husband’s death, Peter asked Sapphira, ““Tell me whether you sold the land for so much.” And she said, “Yes, for so much” (Acts 5:8). Peter then said, ““How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out” (Acts 5:9).

Immediately, Sapphira fell down at Peter’s feet and died. She too was carried out and was buried next to her husband. Once again the text says that great feat came upon not only the whole church but also the surrounding community.

Dr. R. C. Sproul writes, “Sin is cosmic treason. Sin is treason against a perfectly pure Sovereign. It is an act of supreme ingratitude toward the One to whom we owe everything, to the One who has given us life itself. The slightest sin is an act of defiance against cosmic authority. It is an insult to His holiness. The most mysterious aspect of the mystery of sin is not that the sinner deserves to die, but rather that the sinner in the average situation continues to exist.”    

 Believers in Christ must never presume upon the forbearance and patience of God. We must never think that we will get away with our revolt. We must continually confess and repent of our sin against the holiness of God. We must!

Soli deo Gloria!

 

 

 

One of the most troubling texts of Scripture regarding the holiness of God is the story of Uzzah. It is found in 2 Samuel 6:1-13. The text is as follows.

“David again gathered all the chosen men of Israel, thirty thousand. ² And David arose and went with all the people who were with him from Baale-judah to bring up from there the ark of God, which is called by the name of the Lord of hosts who sits enthroned on the cherubim. ³ And they carried the ark of God on a new cart and brought it out of the house of Abinadab, which was on the hill. And Uzzah and Ahio, the sons of Abinadab, were driving the new cart, ⁴ with the ark of God, and Ahio went before the ark.

 ⁵ And David and all the house of Israel were celebrating before the Lord, with songs and lyres and harps and tambourines and castanets and cymbals. ⁶ And when they came to the threshing floor of Nacon, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled. ⁷ And the anger of the Lord was kindled against Uzzah, and God struck him down there because of his error, and he died there beside the ark of God.

 ⁸ And David was angry because the Lord had broken out against Uzzah. And that place is called Perez-uzzah to this day. ⁹ And David was afraid of the Lord that day, and he said, “How can the ark of the Lord come to me?” ¹⁰ So David was not willing to take the ark of the Lord into the city of David. But David took it aside to the house of Obed-edom the Gittite. ¹¹ 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 household.

 ¹² And it was told King David, “The Lord has blessed the household of Obed-edom and all that belongs to him, because of the ark of God.” So David went and brought up the ark of God from the house of Obed-edom to the city of David with rejoicing. ¹³ And when those who bore the ark of the Lord had gone six steps, he sacrificed an ox and a fattened animal. (2 Samuel 6:1-13).

 Before we begin to examine this text in detail, let me refer you to Exodus 25:12-15, Numbers 4:15; and 7:9. Take notice as to what these passages of Scripture have to say.

• Exodus 25:12-15. “¹² You shall cast four rings of gold for it and put them on its four feet, two rings on the one side of it, and two rings on the other side of it. ¹³ You shall make poles of acacia wood and overlay them with gold. ¹⁴ And you shall put the poles into the rings on the sides of the ark to carry the ark by them. ¹⁵ The poles shall remain in the rings of the ark; they shall not be taken from it.
• Numbers 4:15. “And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, as the camp sets out, after that the sons of Kohath shall come to carry these, but they must not touch the holy things, lest they die. These are the things of the tent of meeting that the sons of Kohath are to carry.”
• Numbers 7:9. “But to the sons of Kohath he gave none, because they were charged with the service of the holy things that had to be carried on the shoulder.”

There are several observations we may make in light of this narrative. First, Uzzah and Ahio were sons of Abinadab and not descendants or sons of Kohath who were the ones God commanded to carry the Ark.

Second, the Ark was placed on a new cart. It was not being carried by the poles God had determined to use for such a purpose. The Philistines had used a cart to transport the ark (1 Sam. 6:7). The Jews chose to do so as well. But the OT law required that the sacred ark be carried by the sons of Kohath (Num. 3:30–31; 4:15; 7:9), using the poles prescribed (Ex. 25:12–15).

Thirdly, when the Ark arrived at the threshing floor of Nacon, the oxen stumbled and Uzzah put out his hand in order to keep the Ark from falling on the ground. However, in doing so Uzzah disobeyed the command not to touch the Ark. To do so would result in death (Numbers 4:15). That is exactly what happened.

The story of Uzzah is an example of one who lacked regard for the Lord. This is evident in that the ark was being carried on a cart instead of the priests’ shoulders, which utilized the poles crafted for the holy vessel’s transport (Ex. 37:1–5; 1 Chron. 15:1–15). Furthermore, while Uzzah’s motivations perhaps were “good” in that he probably did not want the ark to get dirty, he foolishly presumed his sinful hands were cleaner than the ground.

Dr. R. C. Sproul writes, “The mystery is not that God pours out His wrath on sinners. The mystery is that our holy Father puts up with transgressors at all. It is a wonder that the Lord is long-suffering, since to Adam he only promised wrath (Gen. 2:16–17). God cannot, and will not, comprise His holiness, but He can mercifully substitute Christ’s righteousness, which His people so desperately need. May we never believe our Holy Lord owes us this grace (Rom. 9:15), for if we were to get what we deserve, His wrath would fall immediately on our heads.”

 God demonstrating His holy wrath is not just an Old Testament concept and doctrine. When next we meet, we will examine two examples from the New Testament.

 Soli deo Gloria!