mh_parser/vol_split/3 - Leviticus/Chapter 10.xml

<div2 id="Lev.xi" n="xi" next="Lev.xii" prev="Lev.x" progress="54.27%" title="Chapter X">
<h2 id="Lev.xi-p0.1">L E V I T I C U S</h2>
<h3 id="Lev.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="Lev.xi-p1">The story of this chapter is as sad an
interruption to the institutions of the levitical law as that of
the golden calf was to the account of the erecting of the
tabernacle. Here is, I. The sin and death of Nadab and Abihu, the
sons of Aaron, <scripRef id="Lev.xi-p1.1" osisRef="Bible:Lev.10.1-Lev.10.2" parsed="|Lev|10|1|10|2" passage="Le 10:1,2">ver. 1, 2</scripRef>.
II. The quieting of Aaron under this sore affliction, <scripRef id="Lev.xi-p1.2" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3">ver. 3</scripRef>. III. Orders given and observed
about the funeral and mourning, <scripRef id="Lev.xi-p1.3" osisRef="Bible:Lev.10.4-Lev.10.7" parsed="|Lev|10|4|10|7" passage="Le 10:4-7">ver.
4-7</scripRef>. IV. A command to the priests not to drink wine when
they went in to minister, <scripRef id="Lev.xi-p1.4" osisRef="Bible:Lev.10.8-Lev.10.11" parsed="|Lev|10|8|10|11" passage="Le 10:8-11">ver.
8-11</scripRef>. V. The care Moses took that they should go on with
their work, notwithstanding the agitation produced by this event,
<scripRef id="Lev.xi-p1.5" osisRef="Bible:Lev.10.12-Lev.10.20" parsed="|Lev|10|12|10|20" passage="Le 10:12-20">ver. 12</scripRef>, &amp;c.</p>
<scripCom id="Lev.xi-p1.6" osisRef="Bible:Lev.10" parsed="|Lev|10|0|0|0" passage="Le 10" type="Commentary"/>
<scripCom id="Lev.xi-p1.7" osisRef="Bible:Lev.10.1-Lev.10.2" parsed="|Lev|10|1|10|2" passage="Le 10:1-2" type="Commentary"/><div class="Commentary" id="Bible:Lev.10.1-Lev.10.2">
<h4 id="Lev.xi-p1.8">Death of Nadab and Abihu. (<span class="smallcaps" id="Lev.xi-p1.9">b. c.</span> 1490.)</h4>
<p class="passage" id="Lev.xi-p2">1 And 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 <span class="smallcaps" id="Lev.xi-p2.1">Lord</span>, which he commanded them not.   2 And
there went out fire from the <span class="smallcaps" id="Lev.xi-p2.2">Lord</span>,
and devoured them, and they died before the <span class="smallcaps" id="Lev.xi-p2.3">Lord</span>.</p>
<p class="indent" id="Lev.xi-p3">Here is, I. The great sin that Nadab and
Abihu were guilty of: and a great sin we must call it, how little
soever it appears in our eye, because it is evident by the
punishment of it that it was highly provoking to the God of heaven,
whose judgment, we are sure, is according to truth. But what was
their sin? All the account here given of it is that they <i>offered
strange fire before the Lord, which he commanded them not</i>
(<scripRef id="Lev.xi-p3.1" osisRef="Bible:Lev.10.1" parsed="|Lev|10|1|0|0" passage="Le 10:1"><i>v.</i> 1</scripRef>), and the same
<scripRef id="Lev.xi-p3.2" osisRef="Bible:Num.3.4" parsed="|Num|3|4|0|0" passage="Nu 3:4">Num. iii. 4</scripRef>. 1. It does not
appear the they had any orders to burn incense at all at this time.
It is true their consecration was completed the day before, and it
was part of their work, as priests, to serve at the altar of
incense; but, it should seem, the whole service of this solemn day
of inauguration was to be performed by Aaron himself, for he
<i>slew the sacrifices</i> (<scripRef id="Lev.xi-p3.3" osisRef="Bible:Lev.9.8 Bible:Lev.9.15 Bible:Lev.9.18" parsed="|Lev|9|8|0|0;|Lev|9|15|0|0;|Lev|9|18|0|0" passage="Le 9:8,15,18"><i>ch.</i> ix. 8, 15, 18</scripRef>), and his sons
were only to attend him (<scripRef id="Lev.xi-p3.4" osisRef="Bible:Lev.10.9 Bible:Lev.10.12 Bible:Lev.10.18" parsed="|Lev|10|9|0|0;|Lev|10|12|0|0;|Lev|10|18|0|0" passage="Le 10:9,12,18"><i>v.</i> 9, 12, 18</scripRef>); therefore Moses
and Aaron only <i>went into the tabernacle,</i> <scripRef id="Lev.xi-p3.5" osisRef="Bible:Lev.10.23" parsed="|Lev|10|23|0|0" passage="Le 10:23"><i>v.</i> 23</scripRef>. But Nadab and Abihu were so
proud of the honour they were newly advanced to, and so ambitious
of doing the highest and most honourable part of their work
immediately, that though the service of this day was extraordinary,
and done by particular direction from Moses, yet without receiving
orders, or so much as asking leave from him, they took their
censers, and they would enter into the tabernacle, at the door of
which they thought they had attended long enough, and would burn
incense. And then their <i>offering strange fire</i> is the same
with <i>offering strange incense,</i> which is expressly forbidden,
<scripRef id="Lev.xi-p3.6" osisRef="Bible:Exod.30.9" parsed="|Exod|30|9|0|0" passage="Ex 30:9">Exod. xxx. 9</scripRef>. Moses, we may
suppose, had the custody of the incense which was prepared for this
purpose (<scripRef id="Lev.xi-p3.7" osisRef="Bible:Exod.39.38" parsed="|Exod|39|38|0|0" passage="Ex 39:38">Exod. xxxix. 38</scripRef>),
and they, doing this without his leave, had none of the incense
which should have been offered, but common incense, so that the
smoke of their incense came from a <i>strange fire.</i> God had
indeed required the priests to burn incense, but, at this time, it
was what he commanded them not; and so their crime was like that of
Uzziah the king, <scripRef id="Lev.xi-p3.8" osisRef="Bible:2Chr.26.16" parsed="|2Chr|26|16|0|0" passage="2Ch 26:16">2 Chron. xxvi.
16</scripRef>. The priests were to burn incense only when <i>it was
their lot</i> (<scripRef id="Lev.xi-p3.9" osisRef="Bible:Luke.1.9" parsed="|Luke|1|9|0|0" passage="Lu 1:9">Luke i. 9</scripRef>),
and, at this time, it was not theirs. 2. Presuming thus to burn
incense of their own without order, no marvel that they made a
further blunder, and instead of taking of the fire from the altar,
which was newly kindled from before the Lord and which henceforward
must be used in offering both sacrifice and incense (<scripRef id="Lev.xi-p3.10" osisRef="Bible:Rev.8.5" parsed="|Rev|8|5|0|0" passage="Re 8:5">Rev. viii. 5</scripRef>), they took common fire,
probably from that with which the flesh of the peace-offerings was
boiled, and this they made use of in burning incense; not being
holy fire, it is called <i>strange fire;</i> and, though not
expressly forbidden, it was crime enough that God <i>commanded it
not.</i> For (as bishop Hall well observes here) "It is a dangerous
thing, in the service of God, to decline from his own institutions;
we have to do with a God who is wise to prescribe his own worship,
just to require what he has prescribed, and powerful to revenge
what he has not prescribed." 3. Incense was always to be burned by
only one priest at a time, but here they would both go in together
to do it. 4. They did it rashly, and with precipitation. They
<i>snatched</i> their censers, so some read it, in a light careless
way, without due reverence and seriousness: when all the people
<i>fell upon their faces,</i> before the <i>glory of the Lord,</i>
they thought the dignity of their office was such as to exempt them
from such abasements. The familiarity they were admitted to bred a
contempt of the divine Majesty; and now that they were priests they
thought they might do what they pleased. 5. There is reason to
suspect that they were drunk when they did it, because of the law
which was given upon this occasion, <scripRef id="Lev.xi-p3.11" osisRef="Bible:Lev.10.8" parsed="|Lev|10|8|0|0" passage="Le 10:8"><i>v.</i> 8</scripRef>. They had been feasting upon the
peace-offerings, and the drink-offerings that attended them, and so
their heads were light, or, at least, their <i>hearts were merry
with wine;</i> they <i>drank and forgot the law</i> (<scripRef id="Lev.xi-p3.12" osisRef="Bible:Prov.31.5" parsed="|Prov|31|5|0|0" passage="Pr 31:5">Prov. xxxi. 5</scripRef>) and were guilty of this
fatal miscarriage. 6. No doubt it was done presumptuously; for, if
it had been done through ignorance, they would have been allowed
the benefit of the law lately made, even for the priests, that they
should bring a sin-offering, <scripRef id="Lev.xi-p3.13" osisRef="Bible:Lev.4.2-Lev.4.3" parsed="|Lev|4|2|4|3" passage="Le 4:2,3"><i>ch.</i> iv. 2, 3</scripRef>. But <i>the soul that
doth aught presumptuously,</i> and in contempt of God's majesty,
authority, and justice, <i>that soul shall be cut of,</i> <scripRef id="Lev.xi-p3.14" osisRef="Bible:Num.15.30" parsed="|Num|15|30|0|0" passage="Nu 15:30">Num. xv. 30</scripRef>.</p>
<p class="indent" id="Lev.xi-p4">II. The dreadful punishment of this sin:
<i>There went out fire from the Lord, and devoured them,</i>
<scripRef id="Lev.xi-p4.1" osisRef="Bible:Lev.10.2" parsed="|Lev|10|2|0|0" passage="Le 10:2"><i>v.</i> 2</scripRef>. This fire which
consumed the sacrifices came the same way with that which had
consumed the sacrifices (<scripRef id="Lev.xi-p4.2" osisRef="Bible:Lev.9.24" parsed="|Lev|9|24|0|0" passage="Le 9:24"><i>ch.</i> ix.
24</scripRef>), which showed what justice would have done to all
the guilty people if infinite mercy had not found and accepted a
ransom; and, if that fire struck such an awe upon the people, much
more would this.</p>
<p class="indent" id="Lev.xi-p5">1. Observe the severity of their
punishment. (1.) They <i>died.</i> Might it not have sufficed if
they had been only struck with a leprosy, as Uzziah, or struck
dumb, as Zechariah, and both by the altar of incense? No; they were
both struck dead. The wages of this sin was death. (2.) They died
<i>suddenly,</i> in the very act of their sin, and had not time so
much as to cry, "Lord, have mercy upon us!" Though God is
long-suffering to us-ward, yet sometimes he makes quick work with
sinners; sentence is executed speedily: presumptuous sinners bring
upon themselves a swift destruction, and are justly denied even
space to repent. (3.) They died <i>before the Lord;</i> that is,
before the veil that covered the mercy-seat; for even mercy itself
will not suffer its own glory to be affronted. Those that sinned
before the Lord died before him. Damned sinners are said to be
tormented <i>in the presence of the Lamb,</i> intimating that he
does not interpose on their behalf, <scripRef id="Lev.xi-p5.1" osisRef="Bible:Rev.14.10" parsed="|Rev|14|10|0|0" passage="Re 14:10">Rev. xiv. 10</scripRef>. (4.) They died <i>by fire,</i>
as by fire they sinned. They slighted the fire that came from
before the Lord to consume the sacrifices, and thought other fire
would do every jot as well; and now God justly made them feel the
power of that fire which they did not reverence. Thus those that
hate to be refined by the fire of divine grace will undoubtedly be
ruined by the fire of divine wrath. The fire did not burn them to
ashes, as it had done the sacrifices, nor so much as singe their
coats (<scripRef id="Lev.xi-p5.2" osisRef="Bible:Lev.10.5" parsed="|Lev|10|5|0|0" passage="Le 10:5"><i>v.</i> 5</scripRef>), but,
like lightning, struck them dead in an instant; by these different
effects of the same fire God would show that it was no common fire,
but kindled <i>by the breath of the Almighty,</i> <scripRef id="Lev.xi-p5.3" osisRef="Bible:Isa.30.23" parsed="|Isa|30|23|0|0" passage="Isa 30:23">Isa. xxx. 23</scripRef>. (5.) It is twice taken
notice of in scripture that they <i>died childless,</i> <scripRef id="Lev.xi-p5.4" osisRef="Bible:Num.3.4 Bible:1Chr.24.2" parsed="|Num|3|4|0|0;|1Chr|24|2|0|0" passage="Nu 3:4,1Ch 24:2">Num. iii. 4, and 1 Chron. xxiv.
2</scripRef>. By their presumption they had reproached God's name,
and God justly blotted out their names, and laid that honour in the
dust which they were proud of.</p>
<p class="indent" id="Lev.xi-p6">2. But why did the Lord deal thus severely
with them? Were they not the sons of Aaron, the saint of the Lord,
nephews to Moses, the great favourite of heaven? Was not the holy
anointing oil sprinkled upon them, as men whom God had set apart
for himself? Had they not diligently attended during the seven days
of their consecration, and <i>kept the charge of the Lord,</i> and
might not that atone for this rashness? Would it not excuse them
that they were young men, as yet unexperienced in these services,
that it was the first offence, and done in a transport of joy for
their elevation? And besides, never could men be worse spared: a
great deal of work was now lately cut out for the priests to do,
and the priesthood was confined to Aaron and his seed; he has but
four sons; if two of them die, there will not be hands enough to do
the service of the tabernacle; if they die childless, the house of
Aaron will become weak and little, and the priesthood will be in
danger of being lost for want of heirs. But none of all these
considerations shall serve either to excuse the offence or bring
off the offenders. For, (1.) The sin was greatly aggravated. It was
a manifest contempt of Moses, and the divine law that was given by
Moses. Hitherto it had been expressly observed concerning every
thing that was done that they did it <i>as the Lord commanded
Moses,</i> in opposition to which it is here said they did that
<i>which the Lord commanded them not,</i> but they did it of their
own heads. God was now teaching his people obedience, and to do
every thing by rule, as becomes servants; for priests therefore to
break rules and disobey was such a provocation as must by no means
go unpunished. Their character made their sin more exceedingly
sinful. For the sons of Aaron, his eldest sons, whom God had chosen
to be immediate attendants upon him, for them to be guilty of such
a piece of presumption, it cannot be suffered. There was in their
sin a contempt of God's glory, which had now newly appeared in
fire, as if that fire were needless, they had as good of their own
before. (2.) Their punishment was a piece of necessary justice, now
at the first settling of the ceremonial institutions. It is often
threatened in the law that such and such offenders should be cut
off from the people; and here God explained the threatening with a
witness. Now that the laws concerning sacrifices were newly made,
lest any should be tempted to think lightly of them because they
descended to many circumstances which seemed very minute, these
that were the first transgressors were thus punished, for warning
to others, and to show how jealous God is in the matters of his
worship. Thus he <i>magnified the law and made it honourable;</i>
and let his priests know that the caution which so often occurs in
the laws concerning them, that they must do so <i>that they die
not,</i> was not a mere bugbear, but fair warning of their danger,
if they did the work of the Lord negligently. And no doubt this
exemplary piece of justice at first prevented many irregularities
afterwards. Thus Ananias and Sapphira were punished, when they
presumed to lie to the Holy Ghost, that newly-descended fire. (3.)
As the people's falling into idolatry, presently after the moral
law was given, shows the weakness of the law and its insufficiency
to take away sin, so the sin and punishment of these priests show
the imperfection of that priesthood from the very beginning, and
its inability to shelter any from the fire of God's wrath otherwise
than as it was typical of Christ's priesthood, in the execution of
which there never was, nor can be, any irregularity, or false step
taken.</p>
</div><scripCom id="Lev.xi-p6.1" osisRef="Bible:Lev.10.3-Lev.10.7" parsed="|Lev|10|3|10|7" passage="Le 10:3-7" type="Commentary"/><div class="Commentary" id="Bible:Lev.10.3-Lev.10.7">
<h4 id="Lev.xi-p6.2">Mourning for Nadab and
Abihu. (<span class="smallcaps" id="Lev.xi-p6.3">b. c.</span> 1490.)</h4>
<p class="passage" id="Lev.xi-p7">3 Then Moses said unto Aaron, This <i>is it</i>
that the <span class="smallcaps" id="Lev.xi-p7.1">Lord</span> 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.   4 And 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.   5 So they went near, and carried
them in their coats out of the camp; as Moses had said.   6
And 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
<span class="smallcaps" id="Lev.xi-p7.2">Lord</span> hath kindled.   7 And ye
shall not go out from the door of the tabernacle of the
congregation, lest ye die: for the anointing oil of the <span class="smallcaps" id="Lev.xi-p7.3">Lord</span> <i>is</i> upon you. And they did
according to the word of Moses.</p>
<p class="indent" id="Lev.xi-p8">We may well think that when Nadab and Abihu
were struck with death all about them were struck with horror, and
every face, as well as theirs, gathered blackness. Great
consternation, no doubt, seized them, and they were all full of
confusion; but, whatever the rest were, Moses was composed, and
knew what he said and did, not being displeased, as David was in a
like case, <scripRef id="Lev.xi-p8.1" osisRef="Bible:2Sam.6.8" parsed="|2Sam|6|8|0|0" passage="2Sa 6:8">2 Sam. vi. 8</scripRef>. But
though it touched him in a very tender part, and was a dreadful
damp to one of the greatest joys he ever knew, yet he kept
possession of his own soul, and took care to keep good order and a
due decorum in the sanctuary.</p>
<p class="indent" id="Lev.xi-p9">I. He endeavours to pacify Aaron, and to
keep him in a good frame under this sad dispensation, <scripRef id="Lev.xi-p9.1" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3"><i>v.</i> 3</scripRef>. Moses was a brother that
was born for adversity, and has taught us, by his example, with
seasonable counsels and comforts to <i>support the weak,</i> and
<i>strengthen the feeble-minded.</i> Observe here,</p>
<p class="indent" id="Lev.xi-p10">1. What it was that Moses suggested to his
poor brother upon this occasion: <i>This is it that the Lord
spoke.</i> Note, The most quieting considerations under affliction
are those that are fetched from the word of God. So and so <i>the
Lord hath said,</i> and it is not for us to gainsay it. Note, also,
In all God's providences it is good to observe the fulfilling of
scripture, and to compare God's word and his works together, which
if we do we shall find an admirable harmony and agreement between
them, and that they mutually explain and illustrate each other.
But, (1.) Where did God speak this? We do not find the very words;
but to this purport he had said (<scripRef id="Lev.xi-p10.1" osisRef="Bible:Exod.19.22" parsed="|Exod|19|22|0|0" passage="Ex 19:22">Exod.
xix. 22</scripRef>), <i>Let the priests who come near to the Lord
sanctify themselves, lest the Lord break forth upon them.</i>
Indeed the whole scope and tenour of his law spoke this, that being
a holy God, and a sovereign Lord, he must always be worshipped with
holiness and reverence, and exactly according to his own
appointment; and, if any jest with him, it is at their peril. Much
had been said to this purport, as <scripRef id="Lev.xi-p10.2" osisRef="Bible:Exod.29.43-Exod.29.44 Bible:Exod.34.14 Bible:Lev.8.35" parsed="|Exod|29|43|29|44;|Exod|34|14|0|0;|Lev|8|35|0|0" passage="Ex 29:43,44,34:14,Le 8:35">Exod. xxix. 43, 44; xxxiv. 14;
<i>ch.</i> viii. 35</scripRef>. (2.) What was it that God spoke? It
was this (the Lord by his grace speak it to all our hearts!) <i>I
will be sanctified in those that come nigh me,</i> whoever they
are, and <i>before all the people I will be glorified.</i> Note,
<i>First,</i> Whenever we worship God, we come nigh unto him, as
spiritual priests. This consideration ought to make us very
reverent and serious in all acts of devotion, that in them we
approach to God, and present ourselves before him. <i>Secondly,</i>
It concerns us all, when we come nigh to God, to sanctify him, that
is, to give him the praise of his holiness, to perform every
religious exercise as those who believe that the God with whom we
have to do is a holy God, a God of spotless purity and transcendent
perfection, <scripRef id="Lev.xi-p10.3" osisRef="Bible:Isa.8.13" parsed="|Isa|8|13|0|0" passage="Isa 8:13">Isa. viii. 13</scripRef>.
<i>Thirdly,</i> When we sanctify God we glorify him, for his
holiness is his glory; and, when we sanctify him in our solemn
assemblies, we glorify him <i>before all the people,</i> confessing
our own belief of his glory and desiring that others also may be
affected with it. <i>Fourthly,</i> If God be not sanctified and
glorified by us, he will be sanctified and glorified upon us. He
will take vengeance on those that profane his sacred name by
trifling with him. If his rent be not paid, it shall be distrained
for. (3.) But what was this to the present case? What was there in
this to quiet Aaron? Two things:—[1.] This must silence him, that
his sons deserved their death; for they were thus cut off from
their people because they did not sanctify and glorify God. The
acts of necessary justice, how hard soever they may seem to bear
upon the persons concerned, are not to be complained of, but
submitted to. [2.] This must satisfy him, that the death of his
sons redounded to the honour of God, and his impartial justice
would for it be adored throughout all ages.</p>
<p class="indent" id="Lev.xi-p11">2. What good effects this had upon him:
<i>Aaron held his peace,</i> that is, he patiently submitted to the
holy will of God in this sad providence, was <i>dumb, and opened
not his mouth,</i> because God did it. Something he was ready to
say by way of complaint (as losers think they may have leave to
speak), but he wisely suppressed it, <i>laid his hand upon his
mouth,</i> and said nothing, for fear lest he <i>should offend with
his tongue,</i> now that his <i>heart was hot within him.</i> Note,
(1.) When God corrects us or ours for sin, it is our duty to be
silent under the correction, not to quarrel with God, arraign his
justice, or charge him with folly, but to acquiesce in all that God
does; not only bearing, but accepting, the punishment of iniquity,
and saying, as Eli, in a case not much unlike this, <i>It is the
Lord, let him do what seemeth him good,</i> <scripRef id="Lev.xi-p11.1" osisRef="Bible:1Sam.3.18" parsed="|1Sam|3|18|0|0" passage="1Sa 3:18">1 Sam. iii. 18</scripRef>. <i>If our children have
sinned against God</i> (as Bildad puts the case, <scripRef id="Lev.xi-p11.2" osisRef="Bible:Job.8.4" parsed="|Job|8|4|0|0" passage="Job 8:4">Job viii. 4</scripRef>), <i>and he have cast them away
for their transgression,</i> though it must needs be grievous to
think that the children of our love should be the children of God's
wrath, yet we must awfully adore the divine justice, and make no
exceptions against its processes. (2.) The most effectual arguments
to quiet a gracious spirit under afflictions are those that are
fetched from God's glory; this silenced Aaron. It is true he is a
loser in his comforts by this severe execution, but Moses has shown
him that God is a gainer in his glory, and therefore he has not a
word to say against it: if God be sanctified, Aaron is satisfied.
Far be it from him that he should honour his sons more than God, or
wish that God's name, or house, or law, should be exposed to
reproach or contempt for the preserving of the reputation of his
family. No; now, as well as in the matter of the golden calf, Levi
does not <i>acknowledge his brethren,</i> nor <i>know his own
children;</i> and therefore <i>they shall teach Jacob thy
judgments, and Israel thy law,</i> <scripRef id="Lev.xi-p11.3" osisRef="Bible:Deut.33.9-Deut.33.10" parsed="|Deut|33|9|33|10" passage="De 33:9,10">Deut. xxxiii. 9, 10</scripRef>. Ministers and their
families are sometimes exercised with sore trials that they may be
examples to the believers of patience and resignation to God, and
they may comfort others with that with which they themselves have
been comforted.</p>
<p class="indent" id="Lev.xi-p12">II. Moses gives orders about the dead
bodies. It was not fit that they should be left to lie where they
fell; yet their own father and brethren, the amazed spectators of
this dismal tragedy, durst not offer to lift them up, no, not to
see whether there was any life left in them; they must neither be
diverted from nor unfitted for the great work that was now upon
their hands. <i>Let the dead bury their dead,</i> but they must go
on with their service; that is, "Rather let the dead be unburied,
if there be nobody else to do it, than that work for God should be
left undone by those whom he has called to it." But Moses takes
care of this matter, that though they died by the hand of justice
in the act of sin, yet they should be decently buried, and they
were so, <scripRef id="Lev.xi-p12.1" osisRef="Bible:Lev.10.4-Lev.10.5" parsed="|Lev|10|4|10|5" passage="Le 10:4,5"><i>v.</i> 4, 5</scripRef>.
1. Some of their nearest relations were employed in it, who were
cousins-german to their father, and are here named, who would
perform this office with tenderness and respect. They were Levites
only, and might not have come into the sanctuary, no, not upon such
an occasion as this, if they had not had a special command for it.
2. They carried them out of the camp to be burned, so far were they
from burying them in the place of worship, or the court of it,
according to our modern usage, though they died there, that they
did not bury them, nor any of their dead, within the lines of their
camp; as afterwards their burying places were out of their cities.
The tabernacle was pitched in the midst of the camp, so that they
could not carry these dead priests to their graves without carrying
them through one of the squadrons of the camp; and doubtless it was
a very awful affecting sight to the people. The names of Nadab and
Abihu had become very great and honourable among them; none more
talked of, nor more expected to appear abroad after the days of
their consecration, to receive the honours and caresses of the
crowd, whose manner it is to adore the rising sun; and next to
Moses and Aaron, who were old and going off, Nadab and Abihu (who
had been in the mount with God, <scripRef id="Lev.xi-p12.2" osisRef="Bible:Exod.24.1" parsed="|Exod|24|1|0|0" passage="Ex 24:1">Exod.
xxiv. 1</scripRef>) were looked upon as the great favourites of
heaven, and the hopes of their people; and now on a sudden, when
the tidings of the event had scarcely reached their ears, to see
them both carried out dead, with the visible marks of divine
vengeance upon them, as sacrifices to the justice of God, they
could not choose but cry out, <i>Who is able to stand before this
holy Lord God?</i> <scripRef id="Lev.xi-p12.3" osisRef="Bible:1Sam.6.20" parsed="|1Sam|6|20|0|0" passage="1Sa 6:20">1 Sam. vi.
20</scripRef>. 3. They carried them out (and probably buried them)
in their coats, and the garments of their priesthood, which they
had lately put on, and perhaps were too proud of. Thus the
impartiality of God's justice was proclaimed, and all the people
were made to know that even the priests' garments would not protect
an offender from the wrath of God. And it was easy to argue, "If
they escape not when they transgress, can we expect to go
unpunished?" And the priests' clothes being so soon made
grave-clothes might intimate both that <i>the law worketh
death,</i> and that in the process of time that priesthood itself
should be abolished and buried in the grave of the Lord Jesus.</p>
<p class="indent" id="Lev.xi-p13">III. He gives directions about the
mourning.</p>
<p class="indent" id="Lev.xi-p14">1. That the priests must not mourn. Aaron
and his two surviving sons, though sad in spirit, must not use any
outward expressions of sorrow upon this sad occasion, nor so much
as follow the corpse one step from the door of the tabernacle,
<scripRef id="Lev.xi-p14.1" osisRef="Bible:Lev.10.7" parsed="|Lev|10|7|0|0" passage="Le 10:7"><i>v.</i> 7</scripRef>. It was
afterwards forbidden to the high priest to use the ceremonies of
mourning for the death of any friend whatsoever, though it were a
father or mother (<scripRef id="Lev.xi-p14.2" osisRef="Bible:Lev.21.11" parsed="|Lev|21|11|0|0" passage="Le 21:11"><i>ch.</i> xxi.
11</scripRef>); yet it was allowed at the same time to the inferior
priests to mourn for their near relations, <scripRef id="Lev.xi-p14.3" osisRef="Bible:Lev.10.2-Lev.10.3" parsed="|Lev|10|2|10|3" passage="Le 10:2,3"><i>v.</i> 2, 3</scripRef>. But here it was forbidden
both to Aaron and his sons, because, (1.) They were now actually
waiting, doing a great work, which must by no means cease
(<scripRef id="Lev.xi-p14.4" osisRef="Bible:Neh.6.3" parsed="|Neh|6|3|0|0" passage="Ne 6:3">Neh. vi. 3</scripRef>); and it was very
much for the honour of God that their attendance on him should take
place of their respects to their nearest relations, and that all
services should give way to those of their ministry. By this they
must make it to appear that they had a greater value and affection
for their God and their work than for the best friend they had in
the world; as Christ did, <scripRef id="Lev.xi-p14.5" osisRef="Bible:Matt.12.47-Matt.12.48" parsed="|Matt|12|47|12|48" passage="Mt 12:47,48">Matt.
xii. 47, 48</scripRef>. And we are hereby taught, when we are
serving God in holy duties, to keep out minds, as much as may be,
intent and engaged, and not to suffer them to be diverted by any
worldly thoughts, or cares, or passions. Let us always attend upon
the Lord without distraction. (2.) Their brethren were cut off for
their transgression by the immediate hand of God, and therefore
they must not mourn for them lest they should seem to countenance
the sin, or impeach the justice of God in the punishment. Instead
of lamenting their own loss, they must be wholly taken up in
applauding the sentence, and subscribing to the equity of it. Note,
The public concerns of God's glory ought to lie nearer our hearts
than any private affections of our own. Observe, How Moses
frightens them into this submission, and holds the rod over them to
still their crying (<scripRef id="Lev.xi-p14.6" osisRef="Bible:Lev.10.6" parsed="|Lev|10|6|0|0" passage="Le 10:6"><i>v.</i>
6</scripRef>): "<i>Lest you die</i> likewise, and <i>lest wrath
come upon all the people,</i> who may be in danger of suffering for
your irreverence, and disobedience, and ungoverned passions;" and
again (<scripRef id="Lev.xi-p14.7" osisRef="Bible:Lev.10.7" parsed="|Lev|10|7|0|0" passage="Le 10:7"><i>v.</i> 7</scripRef>), <i>lest
you die.</i> See here what use we are to make of the judgments of
God upon others; we must double our guard over ourselves, <i>lest
we likewise perish.</i> The death, especially the sudden death, of
others, instead of moving our passion, should compose us into a
holy reverence of God, a cautious separation from all sin, and a
serious expectation of our own death. The reason given them is
because <i>the anointing oil of your God is upon you,</i> the
honour of which must be carefully preserved by your doing the duty
of your office with cheerfulness. Note, Those that through grace
have <i>received the anointing</i> ought not to disturb themselves
with the <i>sorrow of the world,</i> which <i>worketh death.</i> It
was very hard, no doubt, for Aaron and his sons to restrain
themselves upon such an extraordinary occasion from inordinate
grief, but reason and grace mastered the passion, and they bore the
affliction with an obedient patience: <i>They did according to the
word of Moses,</i> because they knew it to be the word of God.
Happy those who thus are themselves under God's government, and
have their passions under their own government.</p>
<p class="indent" id="Lev.xi-p15">2. The people must mourn: <i>Let the whole
house of Israel bewail the burning which the Lord has kindled.</i>
The congregation must lament, not only the loss of their priests,
but especially the displeasure of God which appeared in it. They
must bewail the burning that was kindled, that it might not burn
further. Aaron and his sons were in danger of being too much
affected with the providence, and therefore they are forbidden to
mourn: the house of Israel were in danger of being too little
affected with it, and therefore they are commanded to lament. Thus
nature must always be governed by grace, according as it needs to
be either constrained or restrained.</p>
</div><scripCom id="Lev.xi-p15.1" osisRef="Bible:Lev.10.8-Lev.10.11" parsed="|Lev|10|8|10|11" passage="Le 10:8-11" type="Commentary"/><div class="Commentary" id="Bible:Lev.10.8-Lev.10.11">
<h4 id="Lev.xi-p15.2">Cautions for the Priests. (<span class="smallcaps" id="Lev.xi-p15.3">b. c.</span> 1490.)</h4>
<p class="passage" id="Lev.xi-p16">8 And the <span class="smallcaps" id="Lev.xi-p16.1">Lord</span>
spake unto Aaron, saying,   9 Do not drink wine nor strong
drink, thou, nor thy sons with thee, when ye go into the tabernacle
of the congregation, lest ye die: <i>it shall be</i> a statute for
ever throughout your generations:   10 And that ye may put
difference between holy and unholy, and between unclean and clean;
  11 And that ye may teach the children of Israel all the
statutes which the <span class="smallcaps" id="Lev.xi-p16.2">Lord</span> hath spoken
unto them by the hand of Moses.</p>
<p class="indent" id="Lev.xi-p17">Aaron having been very observant of what
God said to him by Moses, now God does him the honour to speak to
him immediately (<scripRef id="Lev.xi-p17.1" osisRef="Bible:Lev.10.8" parsed="|Lev|10|8|0|0" passage="Le 10:8"><i>v.</i>
8</scripRef>): <i>The Lord spoke unto Aaron,</i> and the rather
because what was now to be said Aaron might perhaps have taken
amiss from Moses, as if he had suspected him to have been a
gluttonous man and a wine-bibber, so apt are we to resent cautions
as accusations; therefore God saith it himself to him, <i>Do not
drink wine, nor strong drink, when you go into the tabernacle,</i>
and this at their peril, <i>lest you die,</i> <scripRef id="Lev.xi-p17.2" osisRef="Bible:Lev.10.9" parsed="|Lev|10|9|0|0" passage="Le 10:9"><i>v.</i> 9</scripRef>. Probably they had seen the ill
effect of it in Nadab and Abihu, and therefore must take warning by
them. Observe here, 1. The prohibition itself: <i>Do not drink wine
nor strong drink.</i> At other times they were allowed it (it was
not expected that every priest should be a Nazarite), but during
the time of their ministration they were forbidden it. This was one
of the laws in Ezekiel's temple (<scripRef id="Lev.xi-p17.3" osisRef="Bible:Ezek.44.21" parsed="|Ezek|44|21|0|0" passage="Eze 44:21">Ezek. xliv. 21</scripRef>), and so it is required of
gospel ministers that they be <i>not given to wine,</i> <scripRef id="Lev.xi-p17.4" osisRef="Bible:1Tim.3.3" parsed="|1Tim|3|3|0|0" passage="1Ti 3:3">1 Tim. iii. 3</scripRef>. Note, Drunkenness is
bad in any, but it is especially scandalous and pernicious in
ministers, who of all men ought to have the clearest heads and the
cleanest hearts. 2. The penalty annexed to the prohibition: <i>Lest
you die; lest you die</i> when you are in drink, <i>and so that day
come upon you unawares,</i> <scripRef id="Lev.xi-p17.5" osisRef="Bible:Luke.21.34" parsed="|Luke|21|34|0|0" passage="Lu 21:34">Luke xxi.
34</scripRef>. Or, "Lest you do that which will make you liable to
be cut off by the hand of God." The danger of death we are
continually in should engage us to <i>be sober,</i> <scripRef id="Lev.xi-p17.6" osisRef="Bible:1Pet.4.7" parsed="|1Pet|4|7|0|0" passage="1Pe 4:7">1 Pet. iv. 7</scripRef>. It is a pity that it
should ever be used for the support of licentiousness, as it is by
those who argue, <i>Let us eat and drink, for to-morrow we die.</i>
3. The reasons assigned for this prohibition. They must needs to be
sober, else they could not duly discharge their office; they will
be in danger of <i>erring through wine,</i> <scripRef id="Lev.xi-p17.7" osisRef="Bible:Isa.28.7" parsed="|Isa|28|7|0|0" passage="Isa 28:7">Isa. xxviii. 7</scripRef>. They must be sure to keep
sober, (1.) That they might themselves be able to distinguish, in
their ministrations, between that which was sacred and that which
was common, and might never confound them, <scripRef id="Lev.xi-p17.8" osisRef="Bible:Lev.10.10" parsed="|Lev|10|10|0|0" passage="Le 10:10"><i>v.</i> 10</scripRef>. It concerns the Lord's
ministers to put a difference between holy and unholy, both things
and persons, that they may separate between <i>the precious and the
vile,</i> <scripRef id="Lev.xi-p17.9" osisRef="Bible:Jer.15.19" parsed="|Jer|15|19|0|0" passage="Jer 15:19">Jer. xv. 19</scripRef>.
(2.) That they might be able to teach the people (<scripRef id="Lev.xi-p17.10" osisRef="Bible:Lev.10.11" parsed="|Lev|10|11|0|0" passage="Le 10:11"><i>v.</i> 11</scripRef>), for that was a part of
the priests' work (<scripRef id="Lev.xi-p17.11" osisRef="Bible:Deut.33.10" parsed="|Deut|33|10|0|0" passage="De 33:10">Deut. xxxiii.
10</scripRef>); and those that are addicted to drunkenness are very
unfit to teach people God's statutes, both because those that live
after the flesh can have no experimental acquaintance with the
things of the Spirit, and because such teachers pull down with one
hand what they build up with the other.</p>
</div><scripCom id="Lev.xi-p17.12" osisRef="Bible:Lev.10" parsed="|Lev|10|0|0|0" passage="Le 10" type="Commentary"/>
<scripCom id="Lev.xi-p17.13" osisRef="Bible:Lev.10.12-Lev.10.20" parsed="|Lev|10|12|10|20" passage="Le 10:12-20" type="Commentary"/><div class="Commentary" id="Bible:Lev.10.12-Lev.10.20">
<h4 id="Lev.xi-p17.14">Moses Angry with Eleazar and
Ithamar. (<span class="smallcaps" id="Lev.xi-p17.15">b. c.</span> 1490.)</h4>
<p class="passage" id="Lev.xi-p18">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 <span class="smallcaps" id="Lev.xi-p18.1">Lord</span> made by fire, and eat it without leaven
beside the altar: for it <i>is</i> most holy:   13 And ye
shall eat it in the holy place, because it <i>is</i> thy due, and
thy sons' due, of the sacrifices of the <span class="smallcaps" id="Lev.xi-p18.2">Lord</span> made by fire: for so I am commanded.  
14 And the wave breast and heave shoulder shall ye eat in a clean
place; thou, and thy sons, and thy daughters with thee: for <i>they
be</i> thy due, and thy sons' due, <i>which</i> are given out of
the sacrifices of peace offerings of the children of Israel.  
15 The heave shoulder and the wave breast shall they bring with the
offerings made by fire of the fat, to wave <i>it for</i> a wave
offering before the <span class="smallcaps" id="Lev.xi-p18.3">Lord</span>; and it
shall be thine, and thy sons' with thee, by a statute for ever; as
the <span class="smallcaps" id="Lev.xi-p18.4">Lord</span> 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 <i>which were</i> left <i>alive,</i> saying,
  17 Wherefore have ye not eaten the sin offering in the holy
place, seeing it <i>is</i> most holy, and <i>God</i> hath given it
you to bear the iniquity of the congregation, to make atonement for
them before the <span class="smallcaps" id="Lev.xi-p18.5">Lord</span>?   18
Behold, the blood of it was not brought in within the holy
<i>place:</i> ye should indeed have eaten it in the holy
<i>place,</i> as I commanded.   19 And Aaron said unto Moses,
Behold, this day have they offered their sin offering and their
burnt offering before the <span class="smallcaps" id="Lev.xi-p18.6">Lord</span>; and
such things have befallen me: and <i>if</i> I had eaten the sin
offering to day, should it have been accepted in the sight of the
<span class="smallcaps" id="Lev.xi-p18.7">Lord</span>?   20 And when Moses heard
<i>that,</i> he was content.</p>
<p class="indent" id="Lev.xi-p19">Moses is here directing Aaron to go on with
his service after this interruption. Afflictions should rather
quicken us to our duty than take us off from it. Observe (<scripRef id="Lev.xi-p19.1" osisRef="Bible:Lev.10.12" parsed="|Lev|10|12|0|0" passage="Le 10:12"><i>v.</i> 12</scripRef>), He spoke unto Aaron
and to his sons <i>that were left.</i> The notice taken of their
survivorship intimates, 1. That Aaron should take comfort under the
loss of two of his sons, from this consideration, that God had
graciously spared him the other two, and that he had reason to be
thankful for the remnant that was left, and all his sons were not
dead, and, in token of his thankfulness to God, to go on cheerfully
in his work. 2. That God's sparing them should be an engagement
upon them to proceed in his service, and not to fly off from it.
Here were four priests consecrated together, two were taken away,
and two left; therefore the two that were left should endeavour to
fill up the places of those that were gone, by double care and
diligence in the services of the priesthood. Now,</p>
<p class="indent" id="Lev.xi-p20">I. Moses repeats the directions he had
formerly given them about eating their share of the sacrifices,
<scripRef id="Lev.xi-p20.1" osisRef="Bible:Lev.10.12-Lev.10.15" parsed="|Lev|10|12|10|15" passage="Le 10:12-15"><i>v.</i> 12-14, 15</scripRef>. The
priests must learn not only to <i>put a difference between the holy
and the unholy,</i> as they had been taught (<scripRef id="Lev.xi-p20.2" osisRef="Bible:Lev.10.10" parsed="|Lev|10|10|0|0" passage="Le 10:10"><i>v.</i> 10</scripRef>), but also to distinguish
between that which was most holy and that which was only holy of
the things that were to eat. That part of the meat-offering which
remained to the priest was most holy, and therefore must be eaten
in the courts of the tabernacle, and by Aaron <i>sons</i> only
(<scripRef id="Lev.xi-p20.3" osisRef="Bible:Lev.10.12-Lev.10.13" parsed="|Lev|10|12|10|13" passage="Le 10:12,13"><i>v.</i> 12, 13</scripRef>); but
the breast and shoulder of the peace-offerings might be eaten in
any decent place out of the courts of the tabernacle, and by the
daughters of their families. The meat-offerings, being annexed to
the burnt-offerings, were intended only and wholly for the glory of
God; but the peace-offerings were ordained for the furtherance of
men's joy and comfort; the former therefore were the more sacred,
and to be had more in veneration. This distinction the priests must
carefully observe, and take heed of making any blunders. Moses does
not pretend to give any reasons for this difference, but refers to
his instructions: <i>For so am I commanded,</i> <scripRef id="Lev.xi-p20.4" osisRef="Bible:Lev.10.13" parsed="|Lev|10|13|0|0" passage="Le 10:13"><i>v.</i> 13</scripRef>. This was reason enough; he had
<i>received of the Lord all that he delivered unto them,</i>
<scripRef id="Lev.xi-p20.5" osisRef="Bible:1Cor.11.23" parsed="|1Cor|11|23|0|0" passage="1Co 11:23">1 Cor. xi. 23</scripRef>.</p>
<p class="indent" id="Lev.xi-p21">II. He enquires concerning one deviation
from the appointment, which it seems had happened upon this
occasion, which was this:—There was a goat to be sacrificed as a
<i>sin-offering or the people,</i> <scripRef id="Lev.xi-p21.1" osisRef="Bible:Lev.9.15" parsed="|Lev|9|15|0|0" passage="Le 9:15"><i>ch.</i> ix. 15</scripRef>. Now the law of the
sin-offerings was that if the blood of them was brought into the
holy place, as that of the sin-offerings for the priest was, then
the flesh was to be burnt without the camp; otherwise it was to be
eaten by the priest in the holy place, <scripRef id="Lev.xi-p21.2" osisRef="Bible:Lev.6.30" parsed="|Lev|6|30|0|0" passage="Le 6:30"><i>ch.</i> vi. 30</scripRef>. The meaning of this is here
explained (<scripRef id="Lev.xi-p21.3" osisRef="Bible:Lev.10.17" parsed="|Lev|10|17|0|0" passage="Le 10:17"><i>v.</i> 17</scripRef>),
that the priests did hereby <i>bear the iniquity of the
congregation,</i> that is, they were types of him who was to be
made sin for us, and on whom God would <i>lay the iniquity of us
all.</i> Now the blood of this goat was not brought into the holy
place, and yet, it seems, it was burnt without the camp. Now
observe here, 1. The gentle reproof Moses gives to Aaron and his
sons for this irregularity. Here again Aaron sons are said to be
those <i>that were left alive</i> (<scripRef id="Lev.xi-p21.4" osisRef="Bible:Lev.10.16" parsed="|Lev|10|16|0|0" passage="Le 10:16"><i>v.</i> 16</scripRef>), who therefore ought to have
taken warning; and Moses was <i>angry with them.</i> Though he was
the meekest man in the world, it seems he could be angry; and when
he thought God was disobeyed and dishonoured, and the priesthood
endangered, he would be angry. Yet observe how very mildly he deals
with Aaron and his sons, considering their present affliction. He
only tells them <i>they should indeed have eaten it in the holy
place,</i> but is willing to hear what they have to say for
themselves, being loth to speak to the grief of those whom God had
wounded.</p>
<p class="indent" id="Lev.xi-p22">2. The plausible excuse which Aaron makes
for this mistake. Moses charged the fault upon Eleazar and Ithamar
(<scripRef id="Lev.xi-p22.1" osisRef="Bible:Lev.10.16" parsed="|Lev|10|16|0|0" passage="Le 10:16"><i>v.</i> 16</scripRef>), but it is
probable that what they did was by Aaron direction, and therefore
he apologized for it. He might have pleaded that this was a
sin-offering for the congregation, and if it had been a bullock it
must have been wholly burnt (<scripRef id="Lev.xi-p22.2" osisRef="Bible:Lev.4.21" parsed="|Lev|4|21|0|0" passage="Le 4:21"><i>ch.</i>
iv. 21</scripRef>), and therefore why not now that it was a goat?
But it seems it was otherwise ordered at this time, and therefore
he makes his affliction his excuse, <scripRef id="Lev.xi-p22.3" osisRef="Bible:Lev.10.19" parsed="|Lev|10|19|0|0" passage="Le 10:19"><i>v.</i> 19</scripRef>. Observe, (1.) How he speaks of
affliction: <i>Such things have befallen me,</i> such sad things,
which could not but go near his heart, and make it very happy. He
was a high priest <i>taken from among men,</i> and could not put
off natural affection when he put on the holy garments. He held his
peace (<scripRef id="Lev.xi-p22.4" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3"><i>v.</i> 3</scripRef>), yet his
sorrow was stirred, as David's, <scripRef id="Lev.xi-p22.5" osisRef="Bible:Ps.39.2" parsed="|Ps|39|2|0|0" passage="Ps 39:2">Ps.
xxxix. 2</scripRef>. Note, There may be a deep sense of affliction
even where there is a sincere resignation to the will of God in the
affliction. "<i>Such things</i> as never befel me before, and as I
little expected now. My spirits cannot but sink, when I see my
family sinking; I must needs be heavy, when God is angry:" thus it
is easy to say a great deal to aggravate an affliction, but it is
better to say little. (2.) How he makes this an excuse for his
varying from the appointment about the sin-offering. He could not
have eaten it but in his mourning, and with a sorrowful spirit; and
would this have been accepted? He does not plead that his heart was
so full of grief that he had no appetite for it, but that he feared
it would not be accepted. Note, [1.] Acceptance with God is the
great thing we should desire and aim at in all our religious
services, particularly in the Lord's supper, which is our eating of
the sin-offering. [2.] The sorrow of the world is a very great
hindrance to our acceptable performance of holy duties, both as it
is discomposing to ourselves, takes off our chariot-wheels and
makes us drive heavily (<scripRef id="Lev.xi-p22.6" osisRef="Bible:1Sam.1.7-1Sam.1.8" parsed="|1Sam|1|7|1|8" passage="1Sa 1:7,8">1 Sam. i. 7,
8</scripRef>), and as it is displeasing to God, whose will it is
that we should serve him cheerfully, <scripRef id="Lev.xi-p22.7" osisRef="Bible:Deut.12.7" parsed="|Deut|12|7|0|0" passage="De 12:7">Deut. xii. 7</scripRef>. Mourner's bread was polluted,
<scripRef id="Lev.xi-p22.8" osisRef="Bible:Hos.9.4" parsed="|Hos|9|4|0|0" passage="Ho 9:4">Hos. ix. 4</scripRef>. See <scripRef id="Lev.xi-p22.9" osisRef="Bible:Mal.3.14" parsed="|Mal|3|14|0|0" passage="Mal 3:14">Mal. iii. 14</scripRef>.</p>
<p class="indent" id="Lev.xi-p23">3. The acquiescence of Moses in this
excuse: <i>He was content,</i> <scripRef id="Lev.xi-p23.1" osisRef="Bible:Lev.10.20" parsed="|Lev|10|20|0|0" passage="Le 10:20"><i>v.</i> 20</scripRef>. Perhaps he thought it justified
what they had done. God had provided that what could not be eaten
might be burnt. Our unfitness for duty, when it is natural and not
sinful, will have great allowances made for it; and God will have
mercy and not sacrifice. At least he thought it did very much
extenuate the fault; <i>the spirit indeed was willing, but the
flesh was weak.</i> God by Moses showed that he considered his
frame. It appeared that Aaron sincerely aimed at God's acceptance;
and those that do so with an upright heart shall find he is not
<i>extreme to mark what they do amiss.</i> Nor must we be severe in
our animadversions upon every mistake, <i>considering ourselves,
lest we also be tempted.</i></p>
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