1And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.
1 CHAPTER X
NOTES ON CHAP. X
Verse 1. And Nadab and Abihu-took either of them his censer]
The manner of burning incense in the temple service was,
according to the Jews, as follows:-"One went and gathered the
ashes from off the altar into a golden vessel, a second brought a
vessel full of incense, and a third brought a censer with fire,
and put coals on the altar, and he whose office it was to burn
the incense strewed it on the fire at the command of the
governor. At the same time all the people went out of the temple
from between the porch and the altar. Each day they burned the
weight of a hundred denaries of incense, fifty in the morning,
and fifty in the evening. The hundred denaries weighed fifty
shekels of the sanctuary, each shekel weighing three hundred and
twenty barleycorns; and when the priest had burned the incense,
he bowed himself down and went his way out. See Maimonides'
Treatise of the Daily Service, chap. iii. So when Zacharias, as
his lot fell, burned incense in the temple, the whole multitude
of the people were without at prayer while the incense was
burning, Lu 1:9,10. By this service God taught them that the
prayers of his faithful people are pleasing to him, whilst our
High Priest, Christ Jesus, by his mediation puts incense to their
prayers; (see Ps 141:2; Ro 8:34; Heb 8:1,2; 9:24; Re 8:3,4;) for
the priests under the law served unto the example and shadow of
heavenly things; Heb 8:5."
See Ainsworth in loco.
In the preceding chapter we have seen how God intended that
every part of his service should be conducted; and that every
sacrifice might be acceptable to him, he sent his own fire as the
emblem of his presence, and the means of consuming the
sacrifice.-Here we find Aaron's sons neglecting the Divine
ordinance, and offering incense with strange, that is, common
fire,-fire not of a celestial origin; and therefore the fire of
God consumed them. So that very fire which, if properly applied,
would have sanctified and consumed their gift, became now the
very instrument of their destruction! How true is the saying,
The Lord is a consuming fire! He will either hallow or destroy
us: he will purify our souls by the influence of his Spirit, or
consume them with the breath of his mouth! The tree which is
properly planted in a good soil is nourished by the genial
influences of the sun: pluck it up from its roots, and the sun
which was the cause of its vegetative life and perfection now
dries up its juices, decomposes its parts, and causes it to
moulder into dust. Thus must it be done to those who grieve and
do despite to the Spirit of God. Reader, hast thou this heavenly
fire? Hear then the voice of God, QUENCH not the SPIRIT.
Some critics are of opinion that the fire used by the sons of
Aaron was the sacred fire, and that it is only called strange
from the manner of placing the incense on it. I cannot see the
force of this opinion.
Which he commanded them not.] Every part of the religion of
God is Divine. He alone knew what he designed by its rites and
ceremonies, for that which they prefigured-the whole economy of
redemption by Christ-was conceived in his own mind, and was out
of the reach of human wisdom and conjecture. He therefore who
altered any part of this representative system, who omitted or
added any thing, assumed a prerogative which belonged to God
alone, and was certainly guilty of a very high offence against
the wisdom, justice, and righteousness of his Maker. This
appears to have been the sin of Nadab and Abihu, and this at once
shows the reason why they were so severely punished. The most
awful judgments are threatened against those who either add to,
or take away from, the declarations of God.
See De 4:2; Pr 30:6; and Re 22:18,19.
2And there went out fire from the LORD, and devoured them, and they died before the LORD.
3Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
3 Verse 3. And Aaron held his peace.] vaiyiddom
Aharon, and Aaron was dumb. How elegantly expressive is this of
his parental affection, his deep sense of the presumption of his
sons, and his own submission to the justice of God! The flower
and hope of his family was nipped in the bud and blasted; and
while he exquisitely feels as a father, he submits without
murmuring to this awful dispensation of Divine justice. It is an
awful thing to introduce innovations either into the rites and
ceremonies, or into the truths, of the religion of Christ: he who
acts thus cannot stand guiltless before his God.
It has often been remarked that excessive grief stupefies the
mind, so that amazement and deep anguish prevent at once both
tears and complaints; hence that saying of Seneca, Curae leves
loquantur; graviores silent. "Slight sorrows are loquacious;
deep anguish has no voice. See Clarke on Le 10:19.
4And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
5So they went near, and carried them in their coats out of the camp; as Moses had said.
5 Verse 5. Carried them in their coats out of the camp] The
modern impropriety of burying the dead within towns, cities, or
places inhabited, had not yet been introduced; much less that
abomination, at which both piety and common sense shudder,
burying the dead about and even within places dedicated to the
worship of God!
6And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
6 Verse 6. Uncover not your heads, &c.] They were to use no
sign of grief or mourning, 1. Because those who were employed in
the service of the sanctuary should avoid every thing that might
incapacitate them for that service; and, 2. Because the crime of
their brethren was so highly provoking to God, and so fully
merited the punishment which he had inflicted, that their
mourning might be considered as accusing the Divine justice of
7And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses.
7 Verse 7. The anointing oil of the Lord is upon you.] They
were consecrated to the Divine service, and this required their
constant attendance, and most willing and cheerful service.
8 ¶ And the LORD spake unto Aaron, saying,
9Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:
9 Verse 9. Do not drink wine nor strong drink] The
cabalistical commentator, Baal Hatturim, and others, have
supposed, from the introduction of this command here, that
Aaron's sons had sinned through excess of wine, and that they had
attempted to celebrate the Divine service in a state of
Strong drink.-The word shechar, from shachar, to
inebriate, signifies any kind of fermented liquors. This is
exactly the same prohibition that was given in the case of John
Baptist, Lu 1:15: οινονκαισικεραουμηπιη.
Wine and sikera he shall not drink. Any inebriating liquor, says
St. Jerome, (Epist. ad nepot.,) is called sicera, whether made of
corn, apples, honey, dates, or other fruit. One of the four
prohibited drinks among the Mohammedans in India is called
[Arabic] sakar, (see the Hedaya, vol. iv., p. 158,) which
signifies inebriating drink in general, but especially date wine
or arrack. From the original word probably we have borrowed our
term cider or sider, which among us exclusively signifies the
fermented juice of apples. See on Lu 1:15.
10And that ye may put difference between holy and unholy, and between unclean and clean;
10 Verse 10. That we may put difference between holy and unholy]
This is a strong reason why they should drink no inebriating
liquor, that their understanding being clear, and their judgment
correct, they might be always able to discern between the clean
and the unclean, and ever pronounce righteous judgment.
Injunctions similar to this were found among the Egyptians,
Carthaginians, and Greeks. Indeed, common sense itself shows
that neither a drunkard nor a sot should ever be suffered to
minister in holy things.
11And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
12 ¶ And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy:
13And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded.
14And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel.
15The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded.
16 ¶ And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,
17Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
17 Verse 17. To bear the iniquity of the congregation]
See on "Le 6:26", &c.
18Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.
19And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?
19 Verse 19. And such things have befallen me, &c.] The excuse
which Aaron makes for not feasting on the sin-offering according
to the law is at once appropriate and dignified; as if he had
said: "God certainly has commanded me to eat of the sin-offering;
but when such things as these have happened unto me, could it be
good in the sight of the Lord? Does he not expect that I should
feel as a father under such afflicting circumstances?" With this
spirited answer Moses was satisfied; and God, who knew his
situation, took no notice of the irregularity which had taken
place in the solemn service. To human nature God has given the
privilege to weep in times of affliction and distress. In his
infinite kindness he has ordained that tears, which are only
external evidences of our grief, shall be the outlets to our
sorrows, and tend to exhaust the cause from which they flow.
See on "Le 10:3".
20And when Moses heard that, he was content.
20 Verse 20. When Moses heard that, he was content.] The
argument used by Aaron had in it both good sense and strong
reason, and Moses, as a reasonable man, felt its force; and as
God evidenced no kind of displeasure at this irregularity, which
was, in a measure at least, justified by the present necessity,
he thought proper to urge the matter no farther.
THOUGH the punishment of Nadab and Abihu may appear severe,
because the sacred text does not specify clearly the nature and
extent of their crime, we may rest assured that it was of such a
nature as not only to justify but to demand such a punishment.
God has here given us a full proof that he will not suffer human
institutions to take the place of his own prescribed worship. It
is true this is frequently done, for by many what is called
natural religion is put in the place of Divine revelation; and
God seems not to regard it: but though vengeance is not speedily
executed on an evil work, and therefore the hearts of the
children of men are set to do wickedness, yet God ceases not to
be just; and those who have taken from or added to his words, or
put their own inventions in their place, shall be reproved and
found liars in the great day. His long-suffering leads to
repentance; but if men will harden their hearts, and put their
own ceremonies, rites, and creeds, in the place of Divine
ordinances and eternal truths, they must expect to give an awful
account to him who is shortly to judge the quick and the dead.
Were the religion of Christ stripped of all that state policy,
fleshly interest, and gross superstition have added to it, how
plain and simple, and may we not add, how amiable and glorious,
would it appear! Well may we say of human inventions in Divine
worship what one said of the paintings on old cathedral windows,
Their principal tendency is to prevent the light from coming in.
Nadab and Abihu would perform the worship of God not according to
his command, but in their own way; and God not only would not
receive the sacrifice from their hands, but, while encompassing
themselves with their own sparks, and warming themselves with
their own fire, this had they from the hand of the Lord-they lay
down in sorrow, for there went out a fire from the Lord, and
devoured them. What is written above is to be understood of
persons who make a religion for themselves, leaving Divine
revelation; for, being wilfully ignorant of God's righteousness,
they go about to establish their own. This is a high offence in
the sight of God. Reader, God is a Spirit, and they who worship
him must worship him in spirit and truth. Such worshippers the