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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Leviticus, Chapter X].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1></center>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC03009.HTM">Previous</A>]
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[<A HREF="MHC03011.HTM">Next</A>]<BR>
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1706)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>L E V I T C U S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. X.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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The story of this chapter is as sad an interruption to the institutions
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of the levitical law as that of the golden calf was to the account of
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the erecting of the tabernacle. Here is,
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I. The sin and death of Nadab and Abihu, the sons of Aaron,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:1,2">ver. 1, 2</A>.
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II. The quieting of Aaron under this sore affliction,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:3">ver. 3</A>.
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III. Orders given and observed about the funeral and mourning,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:4-7">ver. 4-7</A>.
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IV. A command to the priests not to drink wine when they went in to
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minister,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:8-11">ver. 8-11</A>.
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V. The care Moses took that they should go on with their work,
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notwithstanding the agitation produced by this event,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:12-20">ver. 12</A>,
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&c.</P>
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</FONT>
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<A NAME="Le10_1"> </A>
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<A NAME="Le10_2"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Death of Nadab and Abihu.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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<P>
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<FONT SIZE=+1>1 And Nadab and Abihu, the sons of Aaron, took either of them
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his censer, and put fire therein, and put incense thereon, and
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offered strange fire before the L<FONT SIZE=-1><B>ORD</B></FONT>, which he commanded them
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not.
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2 And there went out fire from the L<FONT SIZE=-1><B>ORD</B></FONT>, and devoured them, and
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they died before the L<FONT SIZE=-1><B>ORD</B></FONT>.
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</FONT></P>
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<P>
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Here is,
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I. The great sin that Nadab and Abihu were guilty of: and a great sin
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we must call it, how little soever it appears in our eye, because it is
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evident by the punishment of it that it was highly provoking to the God
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of heaven, whose judgment, we are sure, is according to truth. But what
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was their sin? All the account here given of it is that they <I>offered
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strange fire before the Lord, which he commanded them not</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:1"><I>v.</I> 1</A>),
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and the same
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+3:4">Num. iii. 4</A>.
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1. It does not appear the they had any orders to burn incense at all at
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this time. It is true their consecration was completed the day before,
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and it was part of their work, as priests, to serve at the altar of
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incense; but, it should seem, the whole service of this solemn day of
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inauguration was to be performed by Aaron himself, for he <I>slew the
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sacrifices</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+9:8,15,18"><I>ch.</I> ix. 8, 15, 18</A>),
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and his sons were only to attend him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:9,12,18"><I>v.</I> 9, 12, 18</A>);
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therefore Moses and Aaron only <I>went into the tabernacle,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:23"><I>v.</I> 23</A>.
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But Nadab and Abihu were so proud of the honour they were newly
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advanced to, and so ambitious of doing the highest and most honourable
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part of their work immediately, that though the service of this day was
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extraordinary, and done by particular direction from Moses, yet without
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receiving orders, or so much as asking leave from him, they took their
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censers, and they would enter into the tabernacle, at the door of which
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they thought they had attended long enough, and would burn incense. And
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then their <I>offering strange fire</I> is the same with <I>offering
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strange incense,</I> which is expressly forbidden,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+30:9">Exod. xxx. 9</A>.
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Moses, we may suppose, had the custody of the incense which was
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prepared for this purpose
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+39:38">Exod. xxxix. 38</A>),
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and they, doing this without his leave, had none of the incense which
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should have been offered, but common incense, so that the smoke of
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their incense came from a <I>strange fire.</I> God had indeed required
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the priests to burn incense, but, at this time, it was what he
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commanded them not; and so their crime was like that of Uzziah the
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king,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+26:16">2 Chron. xxvi. 16</A>.
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The priests were to burn incense only when <I>it was their lot</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:9">Luke i. 9</A>),
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and, at this time, it was not theirs.
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2. Presuming thus to burn incense of their own without order, no marvel
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that they made a further blunder, and instead of taking of the fire
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from the altar, which was newly kindled from before the Lord and which
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henceforward must be used in offering both sacrifice and incense
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+8:5">Rev. viii. 5</A>),
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they took common fire, probably from that with which the flesh of the
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peace-offerings was boiled, and this they made use of in burning
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incense; not being holy fire, it is called <I>strange fire;</I> and,
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though not expressly forbidden, it was crime enough that God
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<I>commanded it not.</I> For (as bishop Hall well observes here) "It is
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a dangerous thing, in the service of God, to decline from his own
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institutions; we have to do with a God who is wise to prescribe his own
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worship, just to require what he has prescribed, and powerful to
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revenge what he has not prescribed."
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3. Incense was always to be burned by only one priest at a time, but
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here they would both go in together to do it.
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4. They did it rashly, and with precipitation. They <I>snatched</I>
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their censers, so some read it, in a light careless way, without due
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reverence and seriousness: when all the people <I>fell upon their
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faces,</I> before the <I>glory of the Lord,</I> they thought the
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dignity of their office was such as to exempt them from such
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abasements. The familiarity they were admitted to bred a contempt of
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the divine Majesty; and now that they were priests they thought they
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might do what they pleased.
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5. There is reason to suspect that they were drunk when they did it,
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because of the law which was given upon this occasion,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:8"><I>v.</I> 8</A>.
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They had been feasting upon the peace-offerings, and the
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drink-offerings that attended them, and so their heads were light, or,
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at least, their <I>hearts were merry with wine;</I> they <I>drank and
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forgot the law</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:5">Prov. xxxi. 5</A>)
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and were guilty of this fatal miscarriage.
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6. No doubt it was done presumptuously; for, if it had been done
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through ignorance, they would have been allowed the benefit of the law
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lately made, even for the priests, that they should bring a
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sin-offering,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+4:2,3"><I>ch.</I> iv. 2, 3</A>.
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But <I>the soul that doth aught presumptuously,</I> and in contempt of
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God's majesty, authority, and justice, <I>that soul shall be cut
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of,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+15:30">Num. xv. 30</A>.</P>
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<P>
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II. The dreadful punishment of this sin: <I>There went out fire from
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the Lord, and devoured them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:2"><I>v.</I> 2</A>.
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This fire which consumed the sacrifices came the same way with that
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which had consumed the sacrifices
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+9:24"><I>ch.</I> ix. 24</A>),
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which showed what justice would have done to all the guilty people if
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infinite mercy had not found and accepted a ransom; and, if that fire
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struck such an awe upon the people, much more would this.</P>
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<P>
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1. Observe the severity of their punishment.
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(1.) They <I>died.</I> Might it not have sufficed if they had been only
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struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and
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both by the altar of incense? No; they were both struck dead. The wages
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of this sin was death.
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(2.) They died <I>suddenly,</I> in the very act of their sin, and had
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not time so much as to cry, "Lord, have mercy upon us!" Though God is
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long-suffering to us-ward, yet sometimes he makes quick work with
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sinners; sentence is executed speedily: presumptuous sinners bring upon
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themselves a swift destruction, and are justly denied even space to
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repent.
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(3.) They died <I>before the Lord;</I> that is, before the veil that
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covered the mercy-seat; for even mercy itself will not suffer its own
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glory to be affronted. Those that sinned before the Lord died before
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him. Damned sinners are said to be tormented <I>in the presence of the
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Lamb,</I> intimating that he does not interpose on their behalf,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:10">Rev. xiv. 10</A>.
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(4.) They died <I>by fire,</I> as by fire they sinned. They slighted
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the fire that came from before the Lord to consume the sacrifices, and
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thought other fire would do every jot as well; and now God justly made
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them feel the power of that fire which they did not reverence. Thus
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those that hate to be refined by the fire of divine grace will
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undoubtedly be ruined by the fire of divine wrath. The fire did not
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burn them to ashes, as it had done the sacrifices, nor so much as singe
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their coats
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:5"><I>v.</I> 5</A>),
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but, like lightning, struck them dead in an instant; by these different
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effects of the same fire God would show that it was no common fire, but
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kindled <I>by the breath of the Almighty,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+30:23">Isa. xxx. 23</A>.
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(5.) It is twice taken notice of in scripture that they <I>died
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childless,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+3:4,1Ch+24:2">
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Num. iii. 4, and 1 Chron. xxiv. 2</A>.
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By their presumption they had reproached God's name, and God justly
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blotted out their names, and laid that honour in the dust which they
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were proud of.</P>
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<P>
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2. But why did the Lord deal thus severely with them? Were they not the
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sons of Aaron, the saint of the Lord, nephews to Moses, the great
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favourite of heaven? Was not the holy anointing oil sprinkled upon
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them, as men whom God had set apart for himself? Had they not
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diligently attended during the seven days of their consecration, and
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<I>kept the charge of the Lord,</I> and might not that atone for this
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rashness? Would it not excuse them that they were young men, as yet
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unexperienced in these services, that it was the first offence, and
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done in a transport of joy for their elevation? And besides, never
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could men be worse spared: a great deal of work was now lately cut out
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for the priests to do, and the priesthood was confined to Aaron and his
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seed; he has but four sons; if two of them die, there will not be hands
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enough to do the service of the tabernacle; if they die childless, the
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house of Aaron will become weak and little, and the priesthood will be
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in danger of being lost for want of heirs. But none of all these
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considerations shall serve either to excuse the offence or bring off
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the offenders. For,
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(1.) The sin was greatly aggravated. It was a manifest contempt of
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Moses, and the divine law that was given by Moses. Hitherto it had
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been expressly observed concerning every thing that was done that they
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did it <I>as the Lord commanded Moses,</I> in opposition to which it is
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here said they did that <I>which the Lord commanded them not,</I> but
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they did it of their own heads. God was now teaching his people
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obedience, and to do every thing by rule, as becomes servants; for
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priests therefore to break rules and disobey was such a provocation as
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must by no means go unpunished. Their character made their sin more
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exceedingly sinful. For the sons of Aaron, his eldest sons, whom God
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had chosen to be immediate attendants upon him, for them to be guilty
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of such a piece of presumption, it cannot be suffered. There was in
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their sin a contempt of God's glory, which had now newly appeared in
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fire, as if that fire were needless, they had as good of their own
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before.
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(2.) Their punishment was a piece of necessary justice, now at
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the first settling of the ceremonial institutions. It is often
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threatened in the law that such and such offenders should be cut off
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from the people; and here God explained the threatening with a witness.
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Now that the laws concerning sacrifices were newly made, lest any
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should be tempted to think lightly of them because they descended to
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many circumstances which seemed very minute, these that were the first
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transgressors were thus punished, for warning to others, and to show
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how jealous God is in the matters of his worship. Thus he <I>magnified
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the law and made it honourable;</I> and let his priests know that the
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caution which so often occurs in the laws concerning them, that they
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must do so <I>that they die not,</I> was not a mere bugbear, but fair
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warning of their danger, if they did the work of the Lord negligently.
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And no doubt this exemplary piece of justice at first prevented many
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irregularities afterwards. Thus Ananias and Sapphira were punished,
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when they presumed to lie to the Holy Ghost, that newly-descended fire.
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(3.) As the people's falling into idolatry, presently after the moral
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law was given, shows the weakness of the law and its insufficiency to
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take away sin, so the sin and punishment of these priests show the
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imperfection of that priesthood from the very beginning, and its
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inability to shelter any from the fire of God's wrath otherwise than as
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it was typical of Christ's priesthood, in the execution of which there
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never was, nor can be, any irregularity, or false step taken.</P>
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<A NAME="Le10_3"> </A>
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<A NAME="Le10_4"> </A>
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<A NAME="Le10_5"> </A>
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<A NAME="Le10_6"> </A>
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<A NAME="Le10_7"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Mourning for Nadab and Abihu.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>3 Then Moses said unto Aaron, This <I>is it</I> that the L<FONT SIZE=-1><B>ORD</B></FONT> spake,
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saying, I will be sanctified in them that come nigh me, and
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before all the people I will be glorified. And Aaron held his
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peace.
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4 And Moses called Mishael and Elzaphan, the sons of Uzziel the
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uncle of Aaron, and said unto them, Come near, carry your
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brethren from before the sanctuary out of the camp.
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5 So they went near, and carried them in their coats out of the
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camp; as Moses had said.
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6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar,
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his sons, Uncover not your heads, neither rend your clothes; lest
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ye die, and lest wrath come upon all the people: but let your
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brethren, the whole house of Israel, bewail the burning which the
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L<FONT SIZE=-1><B>ORD</B></FONT> hath kindled.
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7 And ye shall not go out from the door of the tabernacle of
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the congregation, lest ye die: for the anointing oil of the L<FONT SIZE=-1><B>ORD</B></FONT>
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<I>is</I> upon you. And they did according to the word of Moses.
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</FONT></P>
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<P>
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We may well think that when Nadab and Abihu were struck with death all
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about them were struck with horror, and every face, as well as theirs,
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gathered blackness. Great consternation, no doubt, seized them, and
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they were all full of confusion; but, whatever the rest were, Moses was
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composed, and knew what he said and did, not being displeased, as David
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was in a like case,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+6:8">2 Sam. vi. 8</A>.
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But though it touched him in a very tender part, and was a dreadful
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damp to one of the greatest joys he ever knew, yet he kept possession
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of his own soul, and took care to keep good order and a due decorum in
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the sanctuary.</P>
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<P>
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I. He endeavours to pacify Aaron, and to keep him in a good frame under
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this sad dispensation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:3"><I>v.</I> 3</A>.
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Moses was a brother that was born for adversity, and has taught us, by
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his example, with seasonable counsels and comforts to <I>support the
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weak,</I> and <I>strengthen the feeble-minded.</I> Observe here,</P>
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<P>
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1. What it was that Moses suggested to his poor brother upon this
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|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+19:22">Exod. xix. 22</A>),
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+29:43,44,34:14,Le+8:35">Exod. xxix. 43, 44;
|
|
xxxiv. 14; <I>ch.</I> viii. 35</A>.
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:13">Isa. viii. 13</A>.
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+3:18">1 Sam. iii. 18</A>.
|
|
|
|
<I>If our children have sinned against God</I> (as Bildad puts the
|
|
case,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+8:4">Job viii. 4</A>),
|
|
|
|
<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 form 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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:9,10">Deut. xxxiii. 9, 10</A>.
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:4,5"><I>v.</I> 4, 5</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+24:1">Exod. xxiv. 1</A>)
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+6:20">1 Sam. vi. 20</A>.
|
|
|
|
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>
|
|
|
|
III. He gives directions about the mourning.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:7"><I>v.</I> 7</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:11"><I>ch.</I> xxi. 11</A>);
|
|
|
|
yet it was allowed at the same time to the inferior priests to mourn
|
|
for their near relations,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:2,3"><I>v.</I> 2, 3</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+6:3">Neh. vi. 3</A>);
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:47,48">Matt. xii. 47, 48</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:6"><I>v.</I> 6</A>):
|
|
|
|
"<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:7"><I>v.</I> 7</A>),
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
<A NAME="Le10_8"> </A>
|
|
<A NAME="Le10_9"> </A>
|
|
<A NAME="Le10_10"> </A>
|
|
<A NAME="Le10_11"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Cautions for the Priests.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>8 And the L<FONT SIZE=-1><B>ORD</B></FONT> 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 L<FONT SIZE=-1><B>ORD</B></FONT> hath spoken unto them by the hand of
|
|
Moses.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Aaron having been very observant of what God said to him by Moses, now
|
|
God does him the honour to speak to him immediately
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:8"><I>v.</I> 8</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:9"><I>v.</I> 9</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+44:21">Ezek. xliv. 21</A>),
|
|
|
|
and so it is required of gospel ministers that they be <I>not given to
|
|
wine,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:3">1 Tim. iii. 3</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+21:34">Luke xxi. 34</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+4:7">1 Pet. iv. 7</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+28:7">Isa. xxviii. 7</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:10"><I>v.</I> 10</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+15:19">Jer. xv. 19</A>.
|
|
|
|
(2.) That they might be able to teach the people
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:11"><I>v.</I> 11</A>),
|
|
|
|
for that was a part of the priests' work
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:10">Deut. xxxiii. 10</A>);
|
|
|
|
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>
|
|
|
|
<A NAME="Le10_12"> </A>
|
|
<A NAME="Le10_13"> </A>
|
|
<A NAME="Le10_14"> </A>
|
|
<A NAME="Le10_15"> </A>
|
|
<A NAME="Le10_16"> </A>
|
|
<A NAME="Le10_17"> </A>
|
|
<A NAME="Le10_18"> </A>
|
|
<A NAME="Le10_19"> </A>
|
|
<A NAME="Le10_20"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Moses Angry with Eleazar and Ithamar.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>12 And Moses spake unto Aaron, and unto Eleazar and unto
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Ithamar, his sons that were left, Take the meat offering that
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remaineth of the offerings of the L<FONT SIZE=-1><B>ORD</B></FONT> made by fire, and eat it
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without leaven beside the altar: for it <I>is</I> most holy:
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13 And ye shall eat it in the holy place, because it <I>is</I> thy
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due, and thy sons' due, of the sacrifices of the L<FONT SIZE=-1><B>ORD</B></FONT> made by
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fire: for so I am commanded.
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14 And the wave breast and heave shoulder shall ye eat in a
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clean place; thou, and thy sons, and thy daughters with thee: for
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<I>they be</I> thy due, and thy sons' due, <I>which</I> are given out of
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the sacrifices of peace offerings of the children of Israel.
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15 The heave shoulder and the wave breast shall they bring with
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the offerings made by fire of the fat, to wave <I>it for</I> a wave
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offering before the L<FONT SIZE=-1><B>ORD</B></FONT>; and it shall be thine, and thy sons'
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with thee, by a statute for ever; as the L<FONT SIZE=-1><B>ORD</B></FONT> hath commanded.
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16 And Moses diligently sought the goat of the sin offering,
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and, behold, it was burnt: and he was angry with Eleazar and
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Ithamar, the sons of Aaron <I>which were</I> left <I>alive,</I> saying,
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17 Wherefore have ye not eaten the sin offering in the holy
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place, seeing it <I>is</I> most holy, and <I>God</I> hath given it you to
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bear the iniquity of the congregation, to make atonement for them
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before the L<FONT SIZE=-1><B>ORD</B></FONT>?
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18 Behold, the blood of it was not brought in within the holy
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<I>place:</I> ye should indeed have eaten it in the holy <I>place,</I> as I
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commanded.
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19 And Aaron said unto Moses, Behold, this day have they
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offered their sin offering and their burnt offering before the
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L<FONT SIZE=-1><B>ORD</B></FONT>; and such things have befallen me: and <I>if</I> I had eaten the
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sin offering to day, should it have been accepted in the sight of
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the L<FONT SIZE=-1><B>ORD</B></FONT>?
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20 And when Moses heard <I>that,</I> he was content.
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</FONT></P>
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<P>
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Moses is here directing Aaron to go on with his service after this
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interruption. Afflictions should rather quicken us to our duty than
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take us off from it. Observe
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:12"><I>v.</I> 12</A>),
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He spoke unto Aaron and to his sons <I>that were left.</I> The notice
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taken of their survivorship intimates,
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1. That Aaron should take comfort under the loss of two of his sons,
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from this consideration, that God had graciously spared him the other
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two, and that he had reason to be thankful for the remnant that was
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left, and all his sons were not dead, and, in token of his thankfulness
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to God, to go on cheerfully in his work.
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2. That God's sparing them should be an engagement upon them to proceed
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in his service, and not to fly off from it. Here were four priests
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consecrated together, two were taken away, and two left; therefore the
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two that were left should endeavour to fill up the places of those that
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were gone, by double care and diligence in the services of the
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priesthood. Now,</P>
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<P>
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I. Moses repeats the directions he had formerly given them about eating
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their share of the sacrifices,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:12-15"><I>v.</I> 12-14, 15</A>.
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The priests must learn not only to <I>put a difference between the holy
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and the unholy,</I> as they had been taught
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:10"><I>v.</I> 10</A>),
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but also to distinguish between that which was most holy and that which
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was only holy of the things that were to eat. That part of the
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meat-offering which remained to the priest was most holy, and therefore
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must be eaten in the courts of the tabernacle, and by Aaron <I>sons</I>
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only
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:12,13"><I>v.</I> 12, 13</A>);
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but the breast and shoulder of the peace-offerings might be eaten in
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any decent place out of the courts of the tabernacle, and by the
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daughters of their families. The meat-offerings, being annexed to the
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burnt-offerings, were intended only and wholly for the glory of God;
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but the peace-offerings were ordained for the furtherance of men's joy
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and comfort; the former therefore were the more sacred, and to be had
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more in veneration. This distinction the priests must carefully
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observe, and take heed of making any blunders. Moses does not pretend
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to give any reasons for this difference, but refers to his
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instructions: <I>For so am I commanded,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:13"><I>v.</I> 13</A>.
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This was reason enough; he had <I>received of the Lord all that he
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delivered unto them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+11:23">1 Cor. xi. 23</A>.</P>
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<P>
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II. He enquires concerning one deviation from the appointment, which it
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seems had happened upon this occasion, which was this:--There was a goat
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to be sacrificed as a <I>sin-offering or the people,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+9:15"><I>ch.</I> ix. 15</A>.
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Now the law of the sin-offerings was that if the blood of them was
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brought into the holy place, as that of the sin-offerings for the
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priest was, then the flesh was to be burnt without the camp; otherwise
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it was to be eaten by the priest in the holy place,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+6:30"><I>ch.</I> vi. 30</A>.
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The meaning of this is here explained
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:17"><I>v.</I> 17</A>),
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that the priests did hereby <I>bear the iniquity of the
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congregation,</I> that is, they were types of him who was to be made
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sin for us, and on whom God would <I>lay the iniquity of us all.</I>
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Now the blood of this goat was not brought into the holy place, and
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yet, it seems, it was burnt without the camp. Now observe here,
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1. The gentle reproof Moses gives to Aaron and his sons for this
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irregularity. Here again Aaron sons are said to be those <I>that were
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left alive</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:16"><I>v.</I> 16</A>),
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who therefore ought to have taken warning; and Moses was <I>angry with
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them.</I> Though he was the meekest man in the world, it seems he could
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be angry; and when he thought God was disobeyed and dishonoured, and
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the priesthood endangered, he would be angry. Yet observe how very
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|
mildly he deals with Aaron and his sons, considering their present
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affliction. He only tells them <I>they should indeed have eaten it in
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the holy place,</I> but is willing to hear what they have to say for
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themselves, being loth to speak to the grief of those whom God had
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wounded.</P>
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<P>
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2. The plausible excuse which Aaron makes for this mistake. Moses
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charged the fault upon Eleazar and Ithamar
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:16"><I>v.</I> 16</A>),
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but it is probable that what they did was by Aaron direction, and
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therefore he apologized for it. He might have pleaded that this was a
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sin-offering for the congregation, and if it had been a bullock it must
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have been wholly burnt
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+4:21"><I>ch.</I> iv. 21</A>),
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and therefore why not now that it was a goat? But it seems it was
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otherwise ordered at this time, and therefore he makes his affliction
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his excuse,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:19"><I>v.</I> 19</A>.
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Observe,
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(1.) How he speaks of affliction: <I>Such things have befallen me,</I>
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such sad things, which could not but go near his heart, and make it
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very happy. He was a high priest <I>taken from among men,</I> and could
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not put off natural affection when he put on the holy garments. He held
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his peace
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:3"><I>v.</I> 3</A>),
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yet his sorrow was stirred, as David's,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:2">Ps. xxxix. 2</A>.
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Note, There may be a deep sense of affliction even where there is a
|
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sincere resignation to the will of God in the affliction. "<I>Such
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|
things</I> as never befel me before, and as I little expected now. My
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spirits cannot but sink, when I see my family sinking; I must needs be
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heavy, when God is angry:" thus it is easy to say a great deal to
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aggravate an affliction, but it is better to say little.
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(2.) How he makes this an excuse for his varying from the appointment
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|
about the sin-offering. He could not have eaten it but in his mourning,
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and with a sorrowful spirit; and would this have been accepted? He does
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not plead that his heart was so full of grief that he had no appetite
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for it, but that he feared it would not be accepted. Note,
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[1.] Acceptance with God is the great thing we should desire and aim at
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|
in all our religious services, particularly in the Lord's supper, which
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is our eating of the sin-offering.
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[2.] The sorrow of the world is a very great hindrance to our
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acceptable performance of holy duties, both as it is discomposing to
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ourselves, takes off our chariot-wheels and makes us drive heavily
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+1:7,8">1 Sam. i. 7, 8</A>),
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and as it is displeasing to God, whose will it is that we should serve
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him cheerfully,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+12:7">Deut. xii. 7</A>.
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Mourner's bread was polluted,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+9:4">Hos. ix. 4</A>.
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See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:14">Mal. iii. 14</A>.</P>
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<P>
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3. The acquiescence of Moses in this excuse: <I>He was content,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:20"><I>v.</I> 20</A>.
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Perhaps he thought it justified what they had done. God had provided
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|
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
|
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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,
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|
but the flesh was weak.</I> God by Moses showed that he considered his
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frame. It appeared that Aaron sincerely aimed at God's acceptance; and
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|
those that do so with an upright heart shall find he is not <I>extreme
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|
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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