Leviticus 10 commentary

Next to Moses and Aaron, none were more likely to be honourable in Israel than Nadab and Abihu. There is reason to think that they were puffed up with pride, and that they were heated with wine. While the people were prostrate before the Lord, adoring his presence and glory, they rushed into the tabernacle to burn incense, though not at the appointed time; both together, instead of one alone, and with fire not taken from the altar. If it had been done through ignorance, they had been allowed to bring a sin-offering. But the soul that doeth presumptuously, and in contempt of God's majesty and justice, that soul shall be cut off. The wages of sin is death. They died in the very act of their sin. The sin and punishment of these priests showed the imperfection of that priesthood from the very beginning, and that it could not shelter any from the fire of God's wrath, otherwise than as it was typical of Christ's priesthood.

The most quieting considerations under affliction are fetched from the word of God. What was it that God spake? Though Aaron's heart must have been filled with anguish and dismay, yet with silent submission he revered the justice of the stroke. When God corrects us or ours for sin, it is our duty to accept the punishment, and say, It is the Lord, let him do what seemeth him good. Whenever we worship God, we come nigh unto him, as spiritual priests. This ought to make us very serious in all acts of devotion. It concerns us all, when we come nigh to God, to do every religious exercise, as those who believe that the God with whom we have to do, is a holy God. He will take vengeance on those that profane his sacred name by trifling with him.

Do not drink wine or strong drink. During the time they ministered, the priests were forbidden it. It is required of gospel ministers, that they be not given to wine, 1Ti 3:3. It is, Lest ye die; die when ye are in drink. The danger of death, to which we are continually exposed, should engage all to be sober.

Afflictions should rather quicken us to our duty, than take us from it. But our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; God will have mercy, and not sacrifice. Let us profit by the solemn warning this history conveys. When professing worshippers come with zeal without knowledge, carnal affections, earthly, light, vain, trifling thoughts, the devices of will-worship, instead of the offering of soul and spirit; then the incense is kindled by a flame which never came down from heaven, which the Spirit of a holy God never sent within their hearts.

1. And Nadab and Abihu, the sons of Aaron A memorable circumstance is here recorded, from whence it appears how greatly God abominates all the sins whereby the purity of religion is corrupted. Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy led them into error. The severity of the punishment, therefore, would not please those arrogant people, who do not hesitate superciliously to criticise God’s judgments; but if we reflect how holy a thing God’s worship is, the enormity of the punishment will by no means offend us. Besides, it was necessary that their religion should be sanctioned at its very commencement; for if God had suffered the sons of Aaron to transgress with impunity, they would have afterwards carelessly neglected the whole Law. This, therefore, was the reason of such great severity, that the priests should anxiously watch against all profanation. Their crime is specified, viz., that they offered incense in a different way from that which God had prescribed, and consequently, although they may have erred from ignorance, still they were convicted by God’s commandment of having negligently set about what was worthy of greater attention. The “strange fire” is distinguished from the sacred fire which was always burning upon the altar: not miraculously, as some pretend, but by the constant watchfulness of the priests. Now, God had forbidden any other fire to be used in the ordinances, in order to exclude all extraneous rites, and to shew His detestation of whatever might be derived from elsewhere. Let us learn, therefore, so to attend to God’s command as not to corrupt His worship by any strange inventions. But if He so severely avenged this error, how horrible a punishment awaits the Papists, who are not ashamed obstinately to defend so many gross corruptions!

3. Then Moses said unto Aaron, This is it that the Lord spake Moses restrains his brother from giving way to excessive grief; for this was a very bitter stroke after their recent joy to see himself at once deprived of two sons on the same day, and at the same moment, he might, too, have been disposed to murmur against God for the cause of their death. Lest, therefore, He should give way to such want of self-control, Moses reminds him that he must submit to the just judgment of God. We shall, however, seek in vain for what is here referred to, A. V., “I will be sanctified;” and so also C.’s own version; but he embodies the two clauses. Some, as De Lyra, refer this to Exodus 19:22; Others to Exodus 29:43. “Some think it was spoken, but not written, as many things beside. Oleaster, Lorinus, Caietan; but,” adds Willet, “they are of this mind, that they may have here some show for their unwritten traditions. Therefore,” he concludes, “without any more circumstance, we find this to have been spoken, Leviticus 8:35, ‘Keep ye the Lord’s charge, that ye die not;’ there they are commanded to observe the Lord’s ordinances, which he gave them, (Junius;) and because Nadab and Abihu did not so, they are punished with death.” “I will be glorified in them that come nigh me.” He had often threatened the priests witlt death if they departed in the least degree from the prescribed rule: He had often set before them the sacredness of their office, lest they should defile themselves by any sacrilegious act; in a word, He had chosen them to be His ministers in holy things, on the condition that they should know themselves to be subject to greater guilt and punishment than the rest of the people. By this consolation, then, Aaron’s grief is quieted, that God had not dealt cruelly with his sons, but had shewn forth in them a just and profitable example, in order that their successors might be more attentive in their duties; for thus should the sentence be paraphrased: In order that I may be glorified before the whole people, I must be sanctified by those of the highest degree and consequence; or, When I shall have been sanctified by the priests themselves, whose dignity is the highest, my glory will shine forth before the whole people. And, in point of fact, although God may punish whole bodies of obscure persons, such lessons have but little effect; but the punishment of men of more noble and illustrious condition draws almost all eyes to the judgments of God. For God is said to be sanctified in us in many ways, whether He shews Himself to be a pitiful or a severe Judge. This declaration, then, is an exhortation to those whom he has dignified with peculiar honor, to walk in fear and trembling; for, since “judgment begins at the house of God,” the greater are the gifts and the higher the pre-eminence is with which any one is blessed, the greater is his obligation to God, and his ingratitude worthy of severer punishment.

3. And Aaron held his peace Much is this silence of Aaron to be applauded, whereby he confessed that his sons were slain by the just judgment of God; for Moses indicates that he yielded to his admonition, and was thus restrained from complaining against. God. Thus Paul teaches us that Scripture is given to teach us patience. (Romans 15:4.) Wherefore, whenever our passions are too much excited, let us learn that this is the best remedy for quieting and repressing them, to submit ourselves to God, and to humble ourselves beneath his mighty hand. David invites us to this by his own example when he says,

“I was dumb, I opened not my mouth; because thou didst it.” (Psalm 39:9.)

4. And Moses called Mishael and Elzaphan Lest Eleazar and Ithamar should carry “Se polluassent en portant les corps morts de leurs freres;” should pollute themselves by carrying the dead bodies of their brothers. — Fr. Blunt has a very ingenious conjecture that Mishael and Elzaphan were the very persons “defiled by the dead body of a man,” mentioned in Numbers 9:6, 7, and who therefore could not keep the Passover. “The Veracity of the Five Books of Moses.” Art. 14. But surely, out of such a large body of persons, there must have been many deaths daily, and consequently others would have been defiled besides Mishael and Elzaphan. forth the corpses, Moses commanded these others to anticipate them. It may also have been the case that all were stupified by terror. He forbids the father and brothers to mourn their death, not so much in accordance with the law, whereby all except the high priest were permitted to mourn for their own brother, as to prevent this memorable lesson from being obscured by their grief, since thus was the sanctity of their religion magnificently asserted. Nevertheless, God allowed the dead men to be bewailed by the people, lest the recollection of their punishment should too soon be lost.

When he forbids (Aaron Added from Fr. and his sons) to go out from the door of the tabernacle, he does not mean so to fix them to that place as to banish them from their own private tents, but he withholds them from all pollution which might have compelled them to desert or interrupt their duty.

9. Do not drink wine, nor strong drink. The second cleanness required in the priests is that they should abstain from wine, and strong drink; Lat., “sicera.” Fr, “ce qui est nomme en Hebrieu Sechar.” Blunt, “The veracity of the Books of Moses, etc.,” art. 13, argues on the probability of Nadab and Abihu’s sin in the offering of strange fire having been the effect of intoxication, from the fact of its relation being immediately followed by this prohibition. — Edit., 1835. Pp. 113, et seq.

Lorinus, however, in loco, refutes the notion from Tostatus, and so also Willet. It appears to have been of Jewish origin; and the principal arguments against it are, — 1. That it is not mentioned in the Scripture; and 2. That the offenders had been ministering from an early hour in the morning. in which word Jerome says that everything intoxicating is included; and this I admit to be true; but the definition would be more correct, that all liquors espressed from fruits are denoted by it, in whose sweetness there is nearly as much to tempt men as in wine. Even in these days the Orientals compose of dates as well as of other fruits, liquors, which are exceedingly sweet and delicious. The same rule is, therefore, here prescribed for the priests, whilst in the performance of their duties, as for the Nazarites. Both were allowed freely to eat of all the richest foods; but God commanded them to be content with water, because abstinence in drinks very greatly conduces to frugality of living. For few are intemperate in eating, who do not also love wine; besides, an abundance of food generally satisfies the appetite, whilst there is no limit to drinking, where the love of wine prevails. Therefore, abstinence from wines was enjoined upon the priest, not only that they might beware of drunkenness, but that they might be temperate in eating, and not luxuriate in their abundance. But, inasmuch as sobriety is the main point in moderate living, God especially limited His priests in this respect, lest the rigor of their minds, and rectitude, and integrity of judgment, should be impaired by drinking. Hence it appears how great is man’s proneness to all defilements. Wine is very wholesome as one of our means of nutriment; but by the too free use of it many enervate their strength, becloud their understanding, and almost stupify all their senses so as to make themselves inactive. Some, too, degrade themselves into foul and brutish stupidity, or are driven by it to madness. Thus a pleasure, which ought to have incited them to give God thanks, is taken away from them on account of their vicious excess; and not without disgrace, because they know not how to enjoy God’s good gifts in moderation. He afterwards confirms the fact, that He interdicted wine to the priests when exercising their office, that they may distinguish “between clean and unclean,” and be sound and faithful interpreters of the Law. On this score it became them to be abstemious throughout their whole life, because they were always appointed to be masters to instruct the people; but lest immoderate strictness should tend to disgust them, so that they might be less disposed for the willing performance of the rest of their duty, God deemed it sufficient to admonish them by this temporary abstinence, that they should study to be sober at other times. Thus, then, it must be concluded that none are fit to teach who are given to gluttony, which corrupts the soundness of the mind, and destroys its rigor. The comment of Jerome is indeed a childish one, that “A fat belly does not engender a quick understanding:” for many corpulent men are of vigorous and active intellect, and indeed leanness is often the consequence of drinking too much. But those who stuff their bodies will never have sufficient activity of mind to execute the office of teaching. In conclusion, we gather from this passage, as Malachi says, (Malachi 2:7,) that the priests were interpreters of the Law, and messengers of the Lord of hosts, and not dumb masks For though the Law was written, yet God would ever have the living voice to resound in His Church, just as now-a-days preaching is inseparably united with Scripture.

Concerning the High Priest

Leviticus 21

Leviticus 21:1-6, 10-12

1. And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:

1. Et dixit Jehova ad Mosen, Alloquere sacerdotes filios Aharon, et dicito eis, Super animam non contaminabit se quisquam vestrum it, populis suis:

2. But for his kin that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother,

2. Sed super propinquo suo, propinquo sibi, nempe super matre sua, et super patre suo, et super filio suo, et super filia sua, et superfratre suo.,

3. And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.

3. Et super sorore sua virgine propinqua sibi, quae non fuerit viro: super ea contaminabit se.

4. But he shall not defile himself, being a chief man among his people, to profane himself.

4. Non contaminabit se in principe in populis suis, ut polluat sese.

5. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.

5. Non decalvabunt calvitium in capitc suo, et extremitatem barbae suse non radent, et in carne sua non incident ullam incisuram.

6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

6. Sancti erunt Dco suo, neque polluent nomen Dei sui: quia oblationes ignitas Jehovoe, et panem Dei tui offerunt, proinde erunt sancti.

10. And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;

10. Sacerdos autem praecipuus inter fratres suos super cujus caput fusum fuerit oleum unctionis, et consecraverit manum suam ut induat vestes, caput suum non discooperiet, et vestes suas non scindet.

11. Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

11. Et ad omnes animas mortui non ingredietur, ne super patre quidem suo, ant matre sua, contaminabit se.

12. Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.

12. Et de sanctuario non ingredietur, neque polluet sanctuarium Dei sui: quia corona olei unctionis Dei sui est super eum. Ego Jehova.

12. And Moses spake unto Aaron, and unto Eleazar Lest hereafter the priests should transgress through ignorance, Moses admonishes them of their duty; and perhaps he was moved by some immediate reason to give these particular injunctions rather than any others. As yet they were but little practiced in the observance of the rites; and what had happened to their brethren must have rendered them anxious. Now, this consternation at the death of their brethren might have so confounded their senses, that they could not apply themselves with so much composure as they ought to the service of God; and thus the offering would have been improperly made. Lest, therefore, their grief should so disturb them as to prevent the due performance of their office, he commands them to eat what remained of the meat-offering with the burnt-sacrifices. Whence we gather that he endeavored to prevent them from transgressing on that day in consequence of their minds being occupied by their recent grief. And in order to induce them to obedience, he sets before them the authority of God, to which it was fitting that the priesthood should be subject, as being founded upon it.

16. And Moses diligently sought the goat of the sin-offering Moses had not omitted to tell them what was to be done with the goat; and the sacrifice which he had himself performed, was a visible instruction to them. He had set before them what they should imitate, and this would have been enough even for children. But, as I have said, in such serious matters Moses had not spared labor and care, whereas the sons of Aaron, as if they had neither heard nor seen anything of the sort, pervert the whole order of them, although they had been just before reminded that they had been appointed to keep the charge of God. Perhaps they were impelled to this error by the trouble arising from their grief; but we gather from hence that however exquisite may be the ability of masters and teachers, it may be often fruitless unless they have obedient scholars with retentive memories. And hence also we learn that when God often inculcates the same thing, His labor is not superfluous, because we do not understand what we seem to understand; or what has been clearly shewn to us soon afterwards escapes.

Further from the anger of Moses, which is mentioned in his praise, we may infer that the transgression was no light one, although it was not so severely punished as the presumption of Nadab and Abihu. The excuse which some make for them, or allege in extenuation of their crime, that they thought they were deprived of the right before accorded to them, and therefore abstained through modesty, is refuted by the answer of Aaron himself. It was, therefore, grief alone which impelled them to this error. But the reason why God was more merciful to them than to their brethren, is only known to Himself. Conjectures may, indeed, be advanced; but at last we must come to this, that because God’s judgments are hidden, they are not therefore unjust; but that we must humbly adore their depth into which the minds of men cannot penetrate.

19. And Aaron said unto Moses, Behold, this day Aaron replies that it arose from pious fear that they had not feasted before God, because they would in a manner have defiled the sanctuary by their tears and melancholy, as if he had said, Part indeed of the sin-offering was reserved for our food, but we could not properly partake of it except in cheerfulness and with thanksgiving. The grief arising from his sudden bereavement did not allow of this; but it was not a just defense; for he ought rather to have striven against the feelings of the flesh, so that his domestic calamity should not withhold him from the service of God. But, inasmuch as in his perplexity his fear was deserving of pity, Moses forgives him; and it is said that he was appeased, because he finds less of evil than he supposed.

Numbers 1

Numbers 1:1-54

1. And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,

1. Loquutus est autem Jehova ad Mosen in deserto Sinai, in tabernaculo conventionis, in primo mensis secundi, anno secundo ex quo egressi sunt e terra AEgypti, dicendo:

2. Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls;

2. Capite summam totius coetus filiorum Israel per familias eorum, per domos patrum eorum, juxta numerum nominum, onmem masculum per capita eorum.

3. From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies.

3. A filio viginti armorum et supra, Omnem egredientem ad bellum in Israele numerabitis eos per excreitus suos tu et Aharon.

4. And with you there shall be a man of every tribe; every one head of the house of his fathers.

4. Sintque vobiseum viri de singulis tribubus, quorum quilibet caput domus sit patrum suorum.

5. And these are the names of the men that shall stand with you: Of the tribe of Reuben; Elizur the son of Shedeur.

5. Haec sunt autem nomima virorum qui stabunt vobiscum: de Ruben, Elisur, filius Sedeur.

6. Of Simeon; Shehmiel the son of Zurishaddai.

6. De Simeon, Selumiel filius Surisaddai.

7. Of Judah; Nahshon the son of Amminadab.

7. De Jehudah, Nahason filius Amminadab.

8. Of Issachar; Nethaneel the son of Zuar.

8. De Issachar, Nethanel filius Suar.

9. Of Zebulun; Eliab the son of Helon.

9. De Zebulon, Eliab filius Helon.

10. Of the children of Joseph: of Ephraim; Elishame the son of Ammihud: of Manasseh; Gamaliel the son of Pedabzur.

10. De filiis Joseph, de Ephraim, Elisamama filius Ammihud: de Manasses, Gamliel illius Pedahsur.

11. Of Benjamin; Abidan the son of Gideoni.

11. De Benjamin, Abidan filius Gidoni.

12. Of Dan; Ahiezer the son of Ammishaddai.

12. De Dan, Ahiezer filius Ammisaddai.

13. Of Asher; Pagiel the son of Ocran.

13. De Aser, Pagiel filius Ochran.

14. Of Gad; Eliasaph the son of Deuel.

14. De Gad, Eliasaph filius Deuel.

15. Of Naphtali; Ahira the son of Enan.

15. De Nephthali, Ahira filius Ellan.

16. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.

16. Hi sunt nobilissimi synagogae, principes tribuum patrum suorum: capita millium Israelis erant.

17. And Moses and Aaron took these men which are expressed by their names:

17. Accepit igitur Moses et Aharon viros istos qui expositi sunt per nomina.

18. And they assembled all the congregation together on the first day of the second month; and they declared their pedigrees after their fanlilies, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls.

18. Et universam synagogam congregaverunt primo mensis secundi, et secundum genealogiam recensiti sunt per familias suas: per domos patrum suorum, juxta numerum numerum per capita sua, omnis masculus a filio viginti armorum et supra, onmis egrediens ad pugnam.

19. As the Lord commanded Moses, so he numbered them in the wilderness of Sinai.

19. Quemadmodum praeceperat Jehova ipsi Mosi, numeravit eos in deserto Sinai.

20. And the children of Reuben, Israel’s eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

20. Fuerunt itaque filii Ruben primogeniti lsrael per generationes suas, per familias suas, per domes patrum suorum, juxta numerura nominum per capita sua, omnis masculus a filio viginti annorum et supra, omnis egrediens ad pugham,

21. Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred.

21. Numerati eorum de tribu Ruben, sex et quadraginta millia, atque quingenti.

22. Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

22. De filiis Simeon per generationes suas, per familias suas, per domos patrum suorum, munerati ejus, juxta humerum niminum, per capita sua, omnis masculus a filio viginti armorum et supra, omnis; egrediens ad pugnam:

23. Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred.

23. Numerati inquam eorum de tribu Simeon, novera et quinquaginta millia, atque trecenti.

24. Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

24. De filiis Gad per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam.

25. Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty.

25. Numerati eorum de tribu Gad, quinque et quadraginta milliae, atque sexcenti et quinquaginta.

26. Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

26. De filiis Jehudah per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:

27. Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred.

27. Numerati eorum de tribu Jehudah, quatuor et septuaginta millia, atque sexcenti.

28. Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

28. De filiis Issachar per generationes suas, per familias suas, per domum patrum suorum, juxta nuroerum nominum, a filio viginti annorum et supra, omnis egrediens ad putnam:

29. Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred.

29. Numerati eorum de tribu Issachar, quatuor et quinquaginta millia, atque quadringenti.

30. Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

30. De filiis Zebulon, per generationes sues, per familias suas, per domos patrum suorum, juxta numerum niminum a filio Viginti annorum et supra, omnis egrediens ad pugnam:

31. Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred.

31. Numerati corum de tribu Zebulon, septem et quinquaginta millia, atque quadringenti.

32. Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

32. De filiis Joseph, de filiis Ephraim, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:

33. Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred.

33. Numerati eorum de tribu Ephraim, quadraginta millius atque quingenti.

34. Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

34. De filiis Manasse, per generationes suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:

35. Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred.

35. Numerati corum de tribu Manasse, duo et triginta raillid, atque ducenti.

36. Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

36. De filiis Benjamin, per generationes suas, per familias suam, per domum patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:

37. Those that were numbered of them, even of the tribe of Benamin, were thirty and five thousand and four hundred.

37. Numerati eorum de tribu Benjamin, quinque et triginta millie, et quadringenti.

38. Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

38. De filiis Dan, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam:

39. Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred.

39. Numerati eorum de tribu Dan, duo et sexaginta millia, atque septingenti.

40. Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

40. De filiis Aser per generationes suas, per familias suas, per domos patrum suorum, juxta humerum nominum, a filio viginti armorum et supra, omnis egrediens ad pugnam:

41. Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred.

41. Numerati eorum de tribu Aser, unum et quadraginta millia, atque quingenti.

42. Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

42. De filiis Nephthali, per generationes suds, per familias suas, per domus patrum suorum, juxta numerum nominum a filio viginti annorum et supra, omnis egrediens ad pugnam:

43. Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred.

43. Numerati eorum de tribu Nephthali, tria et quinquaginta millia, atque quadringenti.

44. These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers.

44. Isti sunt numerati illi quos numeravit Moses et Aharon atque principes Israelis, duodecim viri: singuli per domos patrum suorum erant.

45. So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel;

45. Fueruntque omnes numerati filiorum Israel per domos patrum suorum, a filio viginti annorum et supra, omnis egrediens ad pugnam in Israele.

46. Even all they that were numbered, were six hundred thousand, and three thousand, and five hundred and fifty.

46. Fuerunt inquam omnes numerati, sexcenta tria millia, et quingenti quinquaginta.

47. But the Levites, after the tribe of their fathers, were not numbered among them.

47. At Levitin per tribum patrum suorum non fuerunt numerati in medio eorum.

48. For the Lord had spoken unto Moses, saying,

48. Loquutus enim erat Jehova, ad Mosen dicendo:

49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel:

49. Veruntamen (vel, utique, vel, tantummodo) tribum Levi non numerabis, neque summam eorum capies in medio filiorum Israel.

50. But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof: and they shall minister unto it, and shall encamp round about the tabernacle.

50. Sed tu praefice Levitas tabernaculo testimonii, et onmibus vasis ejus, et omnibus qum ad illud pertinent: ipsi portabunt tabernaculum, et omnia vasa ejus, et ipsi ministrabunt illi, et in circuitu tabernaculi castrametabuntur.

5l. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death.

51. Quando autem proficiscetur tabernaculum, deponent illud Levitie: quum consistet tabernaculum, erigent illud Levitae et extraneus qui accesserit, morietur.

52. And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts.

52. Et castrametabuntur filil Israel quisque in castris suis, et quisque juxta vexillum suum, et per exercitus suos.

53. But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.

53. Levitae vero castrametabuntur in circuitu tabernaculi testimoni et non erit ira super coetum filliorum Israel: custodientque Levitiae custodiam tabernaculi testimonii.

54. And the children of Israel did according to all that the Lord commanded Moses, so did they.

54. Fecerunt ergo filii Israel juxta omnia quae praeceperat Jehova Most, sic fecerunt.

CHAPTER 10

Le 10:1-20. Nadab and Abihu Burnt.

1. the sons of Aaron, &c.--If this incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an office which had been committed to Moses; or if it were some time after, it was an encroachment on duties which devolved on their father alone as the high priest. But the offense was of a far more aggravated nature than such a mere informality would imply. It consisted not only in their venturing unauthorized to perform the incense service--the highest and most solemn of the priestly offices--not only in their engaging together in a work which was the duty only of one, but in their presuming to intrude into the holy of holies, to which access was denied to all but the high priest alone. In this respect, "they offered strange fire before the Lord"; they were guilty of a presumptuous and unwarranted intrusion into a sacred office which did not belong to them. But their offense was more aggravated still; for instead of taking the fire which was put into their censers from the brazen altar, they seem to have been content with common fire and thus perpetrated an act which, considering the descent of the miraculous fire they had so recently witnessed and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an irreverence, a want of faith, most surprising and lamentable. A precedent of such evil tendency was dangerous, and it was imperatively necessary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the divine displeasure should be given for doing that which "God commanded them not."

2. there went out fire from the Lord, and devoured them--rather, "killed them"; for it appears (Le 10:5) that neither their bodies nor their robes were consumed. The expression, "from the Lord," indicates that this fire issued from the most holy place. In the destruction of these two young priests by the infliction of an awful judgment, the wisdom of God observed the same course, in repressing the first instance of contempt for sacred things, as he did at the commencement of the Christian dispensation (Ac 5:1-11).

3. Moses said ... This is it that the Lord spoke ... I will be sanctified in them that come nigh me--"They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (Ex 19:22; 29:44; Le 8:35).

Aaron held his peace--The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Ro 2:5].

4-5. Moses called Mishael and Elzaphan--The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers.

6. Uncover not your heads--They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of their countrymen and, in common with their families, might indulge their private feelings by the usual signs or expressions of grief.

8-11. Do not drink wine nor strong drink--This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Le 10:1, 2], has given rise to an opinion entertained by many, that the two disobedient priests were under the influence of intoxication when they committed the offense which was expiated only by their lives. But such an idea, though the presumption is in its favor, is nothing more than conjecture.

12-15. Moses spake unto Aaron, &c.--This was a timely and considerate rehearsal of the laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties.

16-20. Moses diligently sought the goat of the sin offering, and, behold, it was burnt--In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing them and bearing their sins, to have eaten the flesh after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some further chastisements, challenged, not Aaron, whose heart was too much lacerated to bear a new cause of distress but his two surviving sons in the priesthood for the great irregularity. Their father, however, who heard the charge and by whose directions the error had been committed, hastened to give the explanation. The import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his family. And that this had been omitted, either because his heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, that all the services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the express command of God, the sin offering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear and, where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother and, having pointed out the error, said no more.

And Nadab and Abihu - took either of them his censer - The manner of burning incense in the temple service was, according to the Jews, as follows: - "One went and gathered the ashes from off the altar into a golden vessel, a second brought a vessel full of incense, and a third brought a censer with fire, and put coals on the altar, and he whose office it was to burn the incense strewed it on the fire at the command of the governor. At the same time all the people went out of the temple from between the porch and the altar. Each day they burned the weight of a hundred denaries of incense, fifty in the morning, and fifty in the evening. The hundred denaries weighed fifty shekels of the sanctuary, each shekel weighing three hundred and twenty barleycorns; and when the priest had burned the incense, he bowed himself down and went his way out. See Maimonides' Treatise of the Daily Service, chap. iii. So when Zacharias, as his lot fell, burned incense in the temple, the whole multitude of the people were without at prayer while the incense was burning, Luk 1:9, Luk 1:10. By this service God taught them that the prayers of his faithful people are pleasing to him, whilst our High Priest, Christ Jesus, by his mediation puts incense to their prayers; (see Psa 141:2; Rom 8:34; Heb 8:1, Heb 8:2; Heb 9:24; Rev 8:3, Rev 8:4); for the priests under the law served unto the example and shadow of heavenly things; Heb 8:5." See Ainsworth in loco.

In the preceding chapter we have seen how God intended that every part of his service should be conducted; and that every sacrifice might be acceptable to him, he sent his own fire as the emblem of his presence, and the means of consuming the sacrifice - Here we find Aaron's sons neglecting the Divine ordinance, and offering incense with strange, that is, common fire, - fire not of a celestial origin; and therefore the fire of God consumed them. So that very fire which, if properly applied, would have sanctified and consumed their gift, became now the very instrument of their destruction! How true is the saying, The Lord is a consuming fire! He will either hallow or destroy us: he will purify our souls by the influence of his Spirit, or consume them with the breath of his mouth! The tree which is properly planted in a good soil is nourished by the genial influences of the sun: pluck it up from its roots, and the sun which was the cause of its vegetative life and perfection now dries up its juices, decomposes its parts, and causes it to moulder into dust. Thus must it be done to those who grieve and do despite to the Spirit of God. Reader, hast thou this heavenly fire? Hear then the voice of God, Quench not the Spirit. Some critics are of opinion that the fire used by the sons of Aaron was the sacred fire, and that it is only called strange from the manner of placing the incense on it. I cannot see the force of this opinion.

Which he commanded them not - Every part of the religion of God is Divine. He alone knew what he designed by its rites and ceremonies, for that which they prefigured - the whole economy of redemption by Christ - was conceived in his own mind, and was out of the reach of human wisdom and conjecture. He therefore who altered any part of this representative system, who omitted or added any thing, assumed a prerogative which belonged to God alone, and was certainly guilty of a very high offense against the wisdom, justice, and righteousness of his Maker. This appears to have been the sin of Nadab and Abihu, and this at once shows the reason why they were so severely punished. The most awful judgments are threatened against those who either add to, or take away from, the declarations of God. See Deu 4:2; Pro 30:6; and Rev 22:18, Rev 22:19.

And Aaron held his peace - וידם אהרן vaiyiddom Aharon, and Aaron was dumb. How elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own submission to the justice of God! The flower and hope of his family was nipped in the bud and blasted; and while he exquisitely feels as a father, he submits without murmuring to this awful dispensation of Divine justice. It is an awful thing to introduce innovations either into the rites and ceremonies, or into the truths, of the religion of Christ: he who acts thus cannot stand guiltless before his God. It has often been remarked that excessive grief stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints; hence that saying of Seneca, Curae leves loquantur; graviores silent. "Slight sorrows are loquacious; deep anguish has no voice. See Clarke on Lev 10:19 (note).

Uzziel the uncle of Aaron - He was brother to Amram the father of Aaron; see Exo 6:18-22.

Carried them in their coats out of the camp - The modern impropriety of burying the dead within towns, cities, or places inhabited, had not yet been introduced; much less that abomination, at which both piety and common sense shudder, burying the dead about and even within places dedicated to the worship of God!

Uncover not your heads, etc. - They were to use no sign of grief or mourning,

1. Because those who were employed in the service of the sanctuary should avoid every thing that might incapacitate them for that service; and,

2. Because the crime of their brethren was so highly provoking to God, and so fully merited the punishment which he had inflicted, that their mourning might be considered as accusing the Divine justice of undue severity.

The anointing oil of the Lord is upon you - They were consecrated to the Divine service, and this required their constant attendance, and most willing and cheerful service.

Do not drink wine nor strong drink - The cabalistical commentator, Baal Hatturim, and others, have supposed, from the introduction of this command here, that Aaron's sons had sinned through excess of wine, and that they had attempted to celebrate the Divine service in a state of inebriation. Strong drink - The word שכר shechar, from shachar, to inebriate, signifies any kind of fermented liquors. This is exactly the same prohibition that was given in the case of John Baptist, Luk 1:15 : Οινον και σικερα ου μη πιῃ· Wine and sikera he shall not drink. Any inebriating liquor, says St. Jerome, (Epist. ad nepot)., is called sicera, whether made of corn, apples, honey, dates, or other fruit. One of the four prohibited drinks among the Mohammedans in India is called sakar, (see the Hedaya, vol. iv., p. 158), which signifies inebriating drink in general, but especially date wine or arrack. From the original word probably we have borrowed our term cider or sider, which among us exclusively signifies the fermented juice of apples. See on Luk 1:15 (note).

That we may put difference between holy and unholy - This is a strong reason why they should drink no inebriating liquor, that their understanding being clear, and their judgment correct, they might be always able to discern between the clean and the unclean, and ever pronounce righteous judgment. Injunctions similar to this were found among the Egyptians, Carthaginians, and Greeks. Indeed, common sense itself shows that neither a drunkard nor a sot should ever be suffered to minister in holy things.

Wave-breast and heave-shoulder - See Leviticus 7 (note), and Exo 29:27 (note).

Moses diligently sought the goat - The goat which was offered the same day for the sins of the priests and the people, (see Lev 9:15, Lev 9:16), and which, through the confusion that happened on account of the death of Nadab and Abihu, was burnt instead of being eaten. See Lev 10:16-18.

To bear the iniquity of the congregation - See on Lev 6:26 (note), etc.

And such things have befallen me, etc. - The excuse which Aaron makes for not feasting on the sin-offering according to the law is at once appropriate and dignified; as if he had said: "God certainly has commanded me to eat of the sin-offering; but when such things as these have happened unto me, could it be good in the sight of the Lord? Does he not expect that I should feel as a father under such afflicting circumstances?" With this spirited answer Moses was satisfied; and God, who knew his situation, took no notice of the irregularity which had taken place in the solemn service. To human nature God has given the privilege to weep in times of affliction and distress. In his infinite kindness he has ordained that tears, which are only external evidences of our grief, shall be the outlets to our sorrows, and tend to exhaust the cause from which they flow. See on Lev 10:3 (note).

When Moses heard that, he was content - The argument used by Aaron had in it both good sense and strong reason, and Moses, as a reasonable man, felt its force; and as God evidenced no kind of displeasure at this irregularity, which was, in a measure at least, justified by the present necessity, he thought proper to urge the matter no farther. Though the punishment of Nadab and Abihu may appear severe, because the sacred text does not specify clearly the nature and extent of their crime, we may rest assured that it was of such a nature as not only to justify but to demand such a punishment. God has here given us a full proof that he will not suffer human institutions to take the place of his own prescribed worship. It is true this is frequently done, for by many what is called natural religion is put in the place of Divine revelation; and God seems not to regard it: but though vengeance is not speedily executed on an evil work, and therefore the hearts of the children of men are set to do wickedness, yet God ceases not to be just; and those who have taken from or added to his words, or put their own inventions in their place, shall be reproved and found liars in the great day. His long-suffering leads to repentance; but if men will harden their hearts, and put their own ceremonies, rites, and creeds, in the place of Divine ordinances and eternal truths, they must expect to give an awful account to him who is shortly to judge the quick and the dead. Were the religion of Christ stripped of all that state policy, fleshly interest, and gross superstition have added to it, how plain and simple, and may we not add, how amiable and glorious, would it appear! Well may we say of human inventions in Divine worship what one said of the paintings on old cathedral windows, Their principal tendency is to prevent the light from coming in. Nadab and Abihu would perform the worship of God not according to his command, but in their own way; and God not only would not receive the sacrifice from their hands, but, while encompassing themselves with their own sparks, and warming themselves with their own fire, this had they from the hand of the Lord - they lay down in sorrow, for there went out a fire from the Lord, and devoured them. What is written above is to be understood of persons who make a religion for themselves, leaving Divine revelation; for, being wilfully ignorant of God's righteousness, they go about to establish their own. This is a high offense in the sight of God. Reader, God is a Spirit, and they who worship him must worship him in spirit and truth. Such worshippers the Father seeketh.

Strange fire - Fire so called, because not taken from the altar, as it ought, but from some common fire. Before the Lord - Upon the altar of incense. Which he commanded not - Not commanding may be here put for forbidding, as it is, Jer 32:35. Now as this was forbidden implicitly; Lev 6:12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be.

From the Lord - From heaven, or rather from the sanctuary. Devoured them - Destroyed their lives; for their bodies and garments were not consumed. Thus the sword is said to devour, 2Sam 2:26. Thus lightning many times kill persons, without any hurt to their garments.

The Lord spake - Though the words be not recorded in scripture, where only the heads of discourses are contained, yet it is probable they were uttered by Moses in God's name. Howsoever the sense of them is in many places. I will be sanctified - This may note, either, their duty to sanctify God, to demean themselves with such care, and reverence, and watchfulness, as becomes the holiness of the God whom they serve; whence he leaves them to gather the justice of the present judgment. Or, God's purpose to sanctify himself, to manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they are to him. That come nigh me - Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the priests. I will be glorified - As they have sinned publickly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my holiness by an exact conformity to my laws. And Aaron held his peace - In acknowledgment of God's justice and submission to it. He murmured not, nor replied against God.

Moses called Mishael - For Aaron and his sons were employed in their holy ministrations, from which they were not called for funeral solemnities. Brethren - That is, kinsmen, as that word is oft used. Out of the camp - Where the burying - places of the Jews were, that the living might neither be annoyed by the unwholesome scent of the dead, nor defiled by the touch of their graves.

In their coats - In the holy garments wherein they ministered; which might be done, either, as a testimony of respect due to them, notwithstanding their present failure; and that God in judgment remembered mercy, and when he took away their lives, spared their souls. Or, because being polluted both by their sin, and by the touch of their dead bodies, God would not have them any more used in his service.

Uncover not your head - That is, give no signification of your sorrow; mourn not for them; partly lest you should seem to justify your brethren, and tacitly reflect upon God as too severe; and partly lest thereby you should be diverted from, or disturbed in your present service, which God expects to be done chearfully. But bewail the burning - Not so much in compassion to them, as in sorrow for the tokens of divine displeasure.

Ye shall not go from the tabernacle - Where at this time they were, because this happened within seven days of their consecration. The oil of the Lord is upon you - You are persons consecrated peculiarly to God's service, which therefore it is just you should prefer before all funeral solemnities.

Drink not wine - it is not improbable, that the sin of Nadab and Abihu was owing to this very thing. But if not, yet drunkenness is so odious a sin in itself, especially in a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God's ape, required this abstinence from his priests in their idolatrous service.

Between holy and unholy - Persons and things, which Nadab and Abihu did not.

Ye may teach - Which drunken persons are very unfit to do.

Eat it - Moses repeats the command, partly lest their grief should cause them to neglect their meat prescribed by God, (which abstinence would have been both a signification of their sorrow which God had forbidden them, and a new transgression of a divine precept;) and partly to encourage them to go on in their holy services, and not to be dejected, as if God would no more accept them or their sacrifices.

In the holy place - in the court, near the altar of burnt - offerings.

In a clean place - In any of your dwellings, or any place in the camp, which was kept clean from all ceremonial defilement. In any place where the women as well as the men might come, for the daughters of the priest might eat these as well as their sons, if they were maids, or widows, or divorced, Lev 22:11 - 13.

He was angry with Eleazar - He spares Aaron at this time, as overwhelmed with sorrow, and because the rebuking him before his sons might have exposed him to some contempt; but he knew that the reproof though directed to them, would concern him too. Who were left alive - And therefore ought to have taken warning.

God hath given it to you - As a reward of your service, whereby you expiate, bear, and take away their sins, by offering those sacrifices, by which God through Christ is reconciled to the penitent and believing offerers.

The blood was not brought in - Because Aaron was not yet admitted into the holy place, whither that blood should have been brought, 'till he had prepared the way by the sacrifices which were to be offered in the court.

They have offered - They have done the substance of the thing, though they have mistaken this one circumstance. Such things - Whereby, haying been oppressed with grief, it is not strange nor unpardonable if I have mistaked. Should it have been accepted - Because it was not to be eaten with sorrow, but with rejoicing and thanksgiving.

He rested satisfied with his answer. it appeared, that Aaron sincerely aimed at pleasing God: and those who do so, will find he is not extreme to mark what is done amiss.

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 LORD , which he commanded them not .

So called, as not appointed for, nor belonging to, the present work, fire not taken from the Altar as it ought, but from some common fire.

Upon the Altar of incense.

For seeing Moses himself neither did nor might do any thing in Gods worship without Gods command, which is oft noted of him, for these to do it was a more unpardonable and inexcusable presumption. Besides, not commanding may be here put for forbidding, as it is Ier. 32. 35. Now as this was forbidden implicitly, Lev. 6. 12. especially when God himself, made a comment upon that text and by sending fire from heaven declared of what fire he there spake, so it is more than probable it was forbidden expresly, though that be not here mentioned, nor was it necessary it should be.

Marginal references: Numb. 3. 4. and 26. 61. 1 Chron. 24. 2.

2 And there went out fire from the LORD , and devoured them , and they died before the LORD.

From heaven, or rather from the Sanctuary. See chap. 9. 24.

Destroyed their lives: for their bodies and garments were not consumed, as it appears from v. 4, 5. Thus the sword is said to devour 2 Sam. 2. 26. Thus lightning many times kills persons, without any hurt to their bodies or garments.

3 Then Moses said unto Aaron, This is it that the LORD spake , saying, I will be sanctified in them that come nigh me , and before all the people I will be glorified : and Aaron held his peace .

Though the express words be not recorded in Scripture, where onely the heads of Sermons and Discourses are contained, yet it is probable they were uttered by Moses in Gods name. Howsoever, the sence and substance of them is in many places. See Exod. 19. 22. and 29. 43. Levit. 8. 35.

This may note, either 1. their duty to sanctifie God, i. e. to demean themselves with such care and reverence and watchfulness as becomes the holiness of the God whom they serve, and of the worship in which they are engaged: whence he leaves them to gather the justice of the present judgment for their gross neglect herein. Or 2. Gods purpose to sanctifie himself, i. e. to declare and manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors how near soever they are to him.

(i. e.) Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the Priests. See Exod. 19. 22. Levit. 21. 17. Ezek. 42. 13, 14.

As they have sinned publickly and scandalously so I will vindicate my honour in a publick and exemplary manner, that all men may learn to give me the glory of my soveraignty and holiness by an exact conformity to my laws.

Partly through excessive grief, which is sometimes signified by silence, as Isa. 47. 5. Lam. 2. 10. and principally in acknowledgment of Gods justice and submission to it. Compare Psal. 39. 10. Ezek. 24. 17. He murmured not, nor replied against God, nor against Moses, wisely considering that their sin was directly against God, and in that which is most dear and honourable in Gods account, to wit, in his worship; and that Gods honour ought to be dearer to him than his sons; and that this being the first violation of the law newly given, and committed by those who should have been the strictest observers and assertors of it, did deserve a very severe punishment.

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 .

For Aaron and his sons had scarce finished their consecration-work, and were employed in their holy ministrations, from which they were not to be called for funeral solemnities. See Lev. [illegible: 1+ letters]1. 1, &c.

See Exod. 6. 18. Numb. 3. 19.

(i. e.) Kinsmen, as that word is oft used, as Gen. 13. 8. and 24. 27.

Where the burying places of the Iews were, that the living might neither be annoyed by the unwholsome sent of the dead, nor defiled by the touch of their graves.

5 So they went near, and carried them in their coats out of the camp, as Moses had said.

In the holy garments wherein they ministred, which might be done either 1. as a testimony of a respect due to them notwithstanding their present failure, and that God in judgment remembred mercy, and when he took away their lives, spared their souls. Or 2. because being polluted both by their sin and by the touch of their dead bodies, God would not have them any more used in his service.

6 And Moses said unto Aaron, and unto Eleazar, and unto Ithamar his sons, Uncover not your heads , neither rend your clothes , lest you die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel bewail the burning which the LORD hath kindled .

Either 1. by putting off your Miters and Bonnets, or Ornaments, and going bare-headed, as mourners sometimes did. See Lev. 13. 45. Ezek. 24. 17, 23. Or 2. by shaving off the hair of your heads and beards, as mourners did. See Iob 1. 20. Ier. 7. 29. and 41. 5. Ezek. 4[illegible: 1+ letters]. 20. Mich. 1. 16. This latter may seem to be principally intended, 1. because this ceremony of uncovering the head being used by the people as well as by the Priests in case of mourning, as the places now alledged shew, and the other ceremony here joyned with it of rending the clothes, being also common to the people, seems to imply that he speaks not of that uncovering the head which was peculiar to the Priests, but to that which was common both to Priests and people, especially seeing that which is here forbidden to these Priests is in the following words allowed to the people, to bewail their death, which as at other times it was, so now probably might be performed by these same ceremonies. 2. because the High-priest is forbidden to uncover his head in way of mourning for the dead▪ not onely at that time when he was in actual ministration, but at all times, even when he had neither his miter nor any of the holy garments upon him, Lev. 21. 10.

Give no signification of your sorrow, mourn not for them, partly lest you should seem to justifie and approve of your brethren and tacitly reflect upon God as too severe in his proceedings with them; and partly least thereby you should be diverted from or disturbed in your present service, which God expects should be done chearfully.

Not so much in compassion to them against whom I have shewed such great and just indignation, as in sorrow for the tokens of Divine displeasure.

Marginal references: Num. 6. [illegible: 1+ letters].

7 And ye shall not go out from the door of the tabernacle of the congregation , lest you die: for the anointing oil of the LORD is upon you : and they did according to the word of Moses.

Where at this time they were, either because this happened within the 7 days of their consecration: See Lev. 8. 35. or because they were longer detained there about some other holy ministrations. Though the former may seem more probable, because the meat-offering here mentioned, ver. 12. and the sin-offering, ver. 16. were part of the consecration-offerings.

You are persons consecrated peculiarly to Gods service, which therefore it is just and reasonable you should prefer before all funeral solemnities.

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: It shall be a statute for ever throughout your generations:

This is here added, either because Nadab and Abihu had been led to their errour by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at lest because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. Drunkenness is so odious a sin in it self, especially in a Minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the Devil, who is Gods ape in his prescriptions for his worship, required this abstinence from his Priests in their Idolatrous services.

Marginal references: Ezek. 44. 21. 1 Tim. 3. 3.

10 And that ye may put difference between holy and unholy , and between unclean and clean.

Persons and things, which Nadab and Abihu did not, mistaking unholy or common fire for that which was sacred and appointed by God for their use.

Marginal references: Jer. 15. 19. Ezek. 22. 26. and 44. 23.

11 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.[illegible: 2+ pages]

Be apt to teach aright▪ which dr[illegible: 1+ letters]nken persons are very unfit to do.

Lev 10:1-3

Nadab and Abihu took their censers (machtah, Exo 25:38), and having put fire in them, placed incense thereon, and brought strange fire before Jehovah, which He had not commanded them. It is not very clear what the offence of which they were guilty actually was. The majority of expositors suppose the sin to have consisted in the fact, that they did not take the fire for the incense from the altar-fire. But this had not yet been commanded by God; and in fact it is never commanded at all, except with regard to the incense-offering, with which the high priest entered the most holy place on the day of atonement (Lev 16:12), though we may certainly infer from this, that it was also the rule for the daily incense-offering. By the fire which they offered before Jehovah, we are no doubt to understand the firing of the incense-offering. This might be called “strange fire” if it was not offered in the manner prescribed in the law, just as in Exo 30:9 incense not prepared according to the direction of God is called “strange incense.” The supposition that they presented an incense-offering that was not commanded in the law, and apart from the time of the morning and evening sacrifice, and that this constituted their sin, is supported by the time at which their illegal act took place. It is perfectly obvious from Lev 10:12. and 16ff. that it occurred in the interval between the sacrificial transaction in ch. 9 and the sacrificial meal which followed it, and therefore upon the day of their inauguration. For in Lev 10:12 Moses commands Aaron and his remaining sons Eleazar and Ithamar to eat the meat-offering that was left from the firings of Jehovah, and inquires in Lev 10:16 for the goat of the sin-offering, which the priests were to have eaten in a holy place. Knobel's opinion is not an improbable one, therefore, that Nadab and Abihu intended to accompany the shouts of the people with an incense-offering to the praise and glory of God, and presented an incense-offering not only at an improper time, but not prepared from the altar-fire, and committed such a sin by this will-worship, that they were smitten by the fire which came forth from Jehovah, even before their entrance into the holy place, and so died “before Jehovah.” The expression “before Jehovah” is applied to the presence of God, both in the dwelling (viz., the holy place and the holy of holies, e.g., Lev 4:6-7; Lev 16:13) and also in the court (e.g., Lev 1:5, etc.). It is in the latter sense that it is to be taken here, as is evident from Lev 10:4, where the persons slain are said to have lain “before the sanctuary of the dwelling,” i.e., in the court of the tabernacle. The fire of the holy God (Exo 19:18), which had just sanctified the service of Aaron as well-pleasing to God, brought destruction upon his two eldest sons, because they had not sanctified Jehovah in their hearts, but had taken upon themselves a self-willed service; just as the same gospel is to one a savour of life unto life, and to another a savour of death unto death (2Co 2:16). - In Lev 10:3 Moses explains this judgment to Aaron: “This is it that Jehovah spake, saying, I will sanctify Myself in him that is nigh to Me, and will glorify Myself in the face of all the people.” אכּבד is unquestionably to be taken in the same sense as in Exo 14:4, Exo 14:17; consequently אקּדשׁ is to be taken in a reflective and not in a passive sense, in the Eze 38:16. The imperfects are used as aorists, in the sense of what God does at all times. But these words of Moses are no “reproof to Aaron, who had not restrained the untimely zeal of his sons” (Knobel), nor a reproach which made Aaron responsible for the conduct of his sons, but a simple explanation of the judgment of God, which should be taken to heart by every one, and involved an admonition to all who heard it, not to Aaron only but to the whole nation, to sanctify God continually in the proper way. Moreover Jehovah had not communicated to Moses by revelation the words which he spoke here, but had made the fact known by the position assigned to Aaron and his sons through their election to the priesthood. By this act Jehovah had brought them near to Himself (Num 16:5), made them קרבי = ליהוה קרבים “persons standing near to Jehovah” (Eze 42:13; Eze 43:19), and sanctified them to Himself by anointing (Lev 8:10, Lev 8:12; Exo 29:1, Exo 29:44; Exo 40:13, Exo 40:15), that they might sanctify Him in their office and life. If they neglected this sanctification, He sanctified Himself in them by a penal judgment (Eze 38:16), and thereby glorified Himself as the Holy One, who is not to be mocked. “And Aaron held his peace.” He was obliged to acknowledge the righteousness of the holy God.

Lev 10:4-5

Moses then commanded Mishael and Elzaphan, the sons of Uzziel Aaron’s paternal uncle, Aaron’s cousins therefore, to carry their brethren (relations) who had been slain from before the sanctuary out of the camp, and, as must naturally be supplied, to bury them there. The expression, “before the sanctuary” (equivalent to “before the tabernacle of the congregation” in Lev 9:5), shows that they had been slain in front of the entrance to the holy place. They were carried out in their priests’ body-coats, since they had also been defiled by the judgment. It follows from this, too, that the fire of Jehovah had not burned them up, but had simply killed them as with a flash of lightning.

Lev 10:6

Moses prohibited Aaron and his remaining sons from showing any sign of mourning on account of this fatal calamity. “Uncover not your heads,” i.e., do not go about with your hair dishevelled, or flowing free and in disorder (Lev 13:45). ראשׁ פּרע does not signify merely uncovering the head by taking off the head-band (lxx, Vulg., Kimchi, etc.), or by shaving off the hair (Ges. and others; see on the other hand Knobel on Lev 21:10), but is to be taken in a similar sense ראשׁו שׂער פּרע, the free growth of the hair, not cut short with scissors (Num 6:5; Eze 44:20). It is derived from פּרע, to let loose from anything (Pro 1:25; Pro 4:5, etc.), to let a people loose, equivalent to giving them the reins (Exo 32:25), and signifies solvere crines, capellos, to leave the hair in disorder, which certainly implies the laying aside of the head-dress in the case of the priest, though without consisting in this alone. On this sign of mourning among the Roman and other nations, see M. Geier de Ebraeorum luctu viii. 2. The Jews observe the same custom still, and in times of deep mourning neither wash themselves, nor cut their hair, nor pare their nails (see Buxtorf, Synog. jud. p. 706). They were also not to rend their clothes, i.e., not to make a rent in the clothes in front of the breast-a very natural expression of grief, by which the sorrow of the heart was to be laid bare, and one which was not only common among the Israelites (Gen 37:29; Gen 44:13; 2Sa 1:11; 2Sa 3:31; 2Sa 13:31), but was very widely spread among the other nations of antiquity (cf. Geier l.c. xxii. 9). פּרם, to rend, occurs, in addition to this passage, in Lev 13:45; Lev 21:10; in other places פרע, to tear in pieces, is used. Aaron and his sons were to abstain from these expressions of sorrow, “lest they should die and wrath come upon all the people.” Accordingly, we are not to seek the reason for this prohibition merely in the fact, that they would defile themselves by contact with the corpses, a reason which afterwards led to this prohibition being raised into a general law for the high priest (Lev 21:10-11). The reason was simply this, that any manifestation of grief on account of the death that had occurred, would have indicated dissatisfaction with the judgment of God; and Aaron and his sons would thereby not only have fallen into mortal sin themselves, but have brought down upon the congregation the wrath of God, which fell upon it through every act of sin committed by the high priest in his official position (Lev 4:3). “Your brethren, (namely) the whole house of Israel, may bewail this burning” (the burning of the wrath of Jehovah). Mourning was permitted to the nation, as an expression of sorrow on account of the calamity which had befallen the whole nation in the consecrated priests. For the nation generally did not stand in such close fellowship with Jehovah as the priests, who had been consecrated by anointing.

Lev 10:7

The latter were not to go away from the door (the entrance or court of the tabernacle), sc., to take part in the burial of the dead, lest they should die, for the anointing oil of Jehovah was upon them. The anointing oil was the symbol of the Spirit of God, which is a Spirit of life, and therefore has nothing in common with death, but rather conquers death, and sin, which is the source of death (cf. Lev 21:12).

Lev 10:8-11

And the Lord spake unto Aaron, saying, Jehovah still further commanded Aaron and his sons not to drink wine and strong drink when they entered the tabernacle to perform service there, on pain of death, as a perpetual statute for their generations (Exo 12:17), that they might be able to distinguish between the holy and common, the clean and unclean, and also to instruct the children of Israel in all the laws which God had spoken to them through Moses (ו...ו, Lev 10:10 and Lev 10:11, et...et, both...and also). Shecar was an intoxicating drink made of barley and dates or honey. הל, profanus, common, is a wider or more comprehensive notion than טמא, unclean. Everything was common (profane) which was not fitted for the sanctuary, even what was allowable for daily use and enjoyment, and therefore was to be regarded as clean. The motive for laying down on this particular occasion a prohibition which was to hold good for all time, seems to lie in the event recorded in Lev 10:1, although we can hardly infer from this, as some commentators have done, that Nadab and Abihu offered the unlawful incense-offering in a state of intoxication. The connection between their act and this prohibition consisted simply in the rashness, which had lost the clear and calm reflection that is indispensable to right action.

Lev 10:12-18

After the directions occasioned by this judgment of God, Moses reminded Aaron and his sons of the general laws concerning the consumption of the priests’ portions of the sacrifices, and their relation to the existing circumstances: first of all (Lev 10:12, Lev 10:13), of the law relating to the eating of the meat-offering, which belonged to the priests after the azcarah had been lifted off (Lev 2:3; Lev 6:9-11), and then (Lev 10:14, Lev 10:15) of that relating to the wave-breast and heave-leg (Lev 7:32-34). By the minchah in Lev 10:12 we are to understand the meal and oil, which were offered with the burnt-offering of the nation (Lev 9:4 and Lev 9:7); and by the אשּׁים in Lev 10:12 and Lev 10:15, those portions of the burnt-offering, meat-offering, and peace-offering of the nation which were burned upon the altar (Lev 9:13, Lev 9:17, and Lev 9:20). He then looked for “the he-goat of the sin-offering,” - i.e., the flesh of the goat which had been brought for a sin-offering (Lev 9:15), and which was to have been eaten by the priests in the holy place along with the sin-offerings, whose blood was not taken into the sanctuary (Lev 6:19, Lev 6:22); - “and, behold, it was burned” (שׂרף,   3 perf. Pual). Moses was angry at this, and reproved Eleazar and Ithamar, who had attended to the burning: “Wherefore have ye not eaten the sin-offering in a holy place?” he said; “for it is most holy, and He (Jehovah)hath given it you to bear the iniquity of the congregation, to make atonement for it before Jehovah,” as its blood had not been brought into the holy place (הוּבא construed as a passive with an accusative, as in Gen 4:18, etc.). “To bear the iniquity” does not signify here, as in Lev 5:1, to bear and atone for the sin in its consequences, but, as in Exo 28:38, to take the sin of another upon one’s self, for the purpose of cancelling it, to make expiation for it. As, according to Exo 28:38, the high priest was to appear before the Lord with the diadem upon his forehead, as the symbol of the holiness of his office, to cancel, as the mediator of the nation and by virtue of his official holiness, the sin which adhered to the holy gifts of the nation (see the note on this passage), so here it is stated with regard to the official eating of the most holy flesh of the sin-offering, which had been enjoined upon the priests, that they were thereby to bear the sin of the congregation, to make atonement for it. This effect or signification could only be ascribed to the eating, by its being regarded as an incorporation of the victim laden with sin, whereby the priests actually took away the sin by virtue of the holiness and sanctifying power belonging to their office, and not merely declared it removed, as Oehler explains the words (Herzog's Cycl. x. p. 649). Exo 28:38 is decisive in opposition to the declaratory view, which does not embrace the meaning of the words, and is not applicable to the passage at all. “Incorporabant quasi peccatum populique reatum in se recipiebant” (Deyling observv. ss. i. 45, 2).C. a Lapide has given this correct interpretation of the passage: “ut scilicet cum hostiis populi pro peccato simul etiam populi peccata in vos quasi recipiatis, ut illa expietis.” There is no foundation for the objection offered by Oehler, that the actual removal of guilt and the atonement itself were effected by the offering of the blood. For it by no means follows from Lev 17:11, that the blood, as the soul of the sacrificial animal, covered or expiated the soul of the sinner, and that the removal and extinction of the sin had already taken place with the covering of the soul before the holy God, which involved the forgiveness of the sin and the reception of the sinner to mercy.

Lev 10:19-20

Aaron excused his sons, however, by saying, “Behold, this day have they offered their sin-offering and their burnt-offering, and this has happened to me,” i.e., the calamity recorded in Lev 10:1. has befallen me (קרא = קרה, as in Gen 42:4); “and if I had eaten the sin-offering to-day, would it have been well-pleasing to Jehovah?” וגו ואכלתּי is a conditional clause, as in Gen 33:13, cf. Ewald, §357. Moses rested satisfied with this answer. Aaron acknowledged that the flesh of the sin-offering ought to have been eaten by the priest in this instance (according to Lev 6:19), and simply adduced, as the reason why this had not been done, the calamity which had befallen his two eldest sons. And this might really be a sufficient reason, as regarded both himself and his remaining sons, why the eating of the sin-offering should be omitted. For the judgment in question was so solemn a warning, as to the sin which still adhered to them even after the presentation of their sin-offering, that they might properly feel “that they had not so strong and overpowering a holiness as was required for eating the general sin-offering” (M. Baumgarten). This is the correct view, though others find the reason in their grief at the death of their sons or brethren, which rendered it impossible to observe a joyous sacrificial meal. But this is not for a moment to be thought of, simply because the eating of the flesh of the sin-offering was not a joyous meal at all (see at Lev 6:19).Upon this mistaken view of the excuse furnished by Aaron, Knobel has founded his assertion, that “this section did not emanate from the Elohist, because he could not have written in this way,” an assertion which falls to the ground when the words are correctly explained.

Death of Nadab and Abihu. (b. c. 1490.)

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 Lord , which he commanded them not. 2 And there went out fire from the Lord , and devoured them, and they died before the Lord .

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 offered strange fire before the Lord, which he commanded them not (v. 1), and the same Num. iii. 4. 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 slew the sacrifices (ch. ix. 8, 15, 18), and his sons were only to attend him (v. 9, 12, 18); therefore Moses and Aaron only went into the tabernacle, v. 23. 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 offering strange fire is the same with offering strange incense, which is expressly forbidden, Exod. xxx. 9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exod. xxxix. 38), 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 strange fire. 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, 2 Chron. xxvi. 16. The priests were to burn incense only when it was their lot (Luke i. 9), 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 (Rev. viii. 5), 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 strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. 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 snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, 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, v. 8. 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 hearts were merry with wine; they drank and forgot the law (Prov. xxxi. 5) 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, ch. iv. 2, 3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Num. xv. 30.

II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, v. 2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (ch. ix. 24), 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.

1. Observe the severity of their punishment. (1.) They died. 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 suddenly, 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 before the Lord; 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 in the presence of the Lamb, intimating that he does not interpose on their behalf, Rev. xiv. 10. (4.) They died by fire, 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 (v. 5), 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 by the breath of the Almighty, Isa. xxx. 23. (5.) It is twice taken notice of in scripture that they died childless, Num. iii. 4, and 1 Chron. xxiv. 2. 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.

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 kept the charge of the Lord, 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 as the Lord commanded Moses, in opposition to which it is here said they did that which the Lord commanded them not, 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 magnified the law and made it honourable; and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so that they die not, 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.

Mourning for Nadab and Abihu. (b. c. 1490.)

3 Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. 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 Lord 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 Lord is upon you. And they did according to the word of Moses.

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, 2 Sam. vi. 8. 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.

I. He endeavours to pacify Aaron, and to keep him in a good frame under this sad dispensation, v. 3. Moses was a brother that was born for adversity, and has taught us, by his example, with seasonable counsels and comforts to support the weak, and strengthen the feeble-minded. Observe here,

1. What it was that Moses suggested to his poor brother upon this occasion: This is it that the Lord spoke. Note, The most quieting considerations under affliction are those that are fetched from the word of God. So and so the Lord hath said, 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 (Exod. xix. 22), Let the priests who come near to the Lord sanctify themselves, lest the Lord break forth upon them. 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 Exod. xxix. 43, 44; xxxiv. 14; ch. viii. 35. (2.) What was it that God spoke? It was this (the Lord by his grace speak it to all our hearts!) I will be sanctified in those that come nigh me, whoever they are, and before all the people I will be glorified. Note, First, 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. Secondly, 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, Isa. viii. 13. Thirdly, 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 before all the people, confessing our own belief of his glory and desiring that others also may be affected with it. Fourthly, 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.

2. What good effects this had upon him: Aaron held his peace, that is, he patiently submitted to the holy will of God in this sad providence, was dumb, and opened not his mouth, 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, laid his hand upon his mouth, and said nothing, for fear lest he should offend with his tongue, now that his heart was hot within him. 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, It is the Lord, let him do what seemeth him good, 1 Sam. iii. 18. If our children have sinned against God (as Bildad puts the case, Job viii. 4), and he have cast them away for their transgression, 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 acknowledge his brethren, nor know his own children; and therefore they shall teach Jacob thy judgments, and Israel thy law, Deut. xxxiii. 9, 10. 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.

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. Let the dead bury their dead, 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, v. 4, 5. 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, Exod. xxiv. 1) 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, Who is able to stand before this holy Lord God? 1 Sam. vi. 20. 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 the law worketh death, and that in the process of time that priesthood itself should be abolished and buried in the grave of the Lord Jesus.

III. He gives directions about the mourning.

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, v. 7. 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 (ch. xxi. 11); yet it was allowed at the same time to the inferior priests to mourn for their near relations, v. 2, 3. 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 (Neh. vi. 3); 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, Matt. xii. 47, 48. 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 (v. 6): "Lest you die likewise, and lest wrath come upon all the people, who may be in danger of suffering for your irreverence, and disobedience, and ungoverned passions;" and again (v. 7), lest you die. See here what use we are to make of the judgments of God upon others; we must double our guard over ourselves, lest we likewise perish. 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 the anointing oil of your God is upon you, the honour of which must be carefully preserved by your doing the duty of your office with cheerfulness. Note, Those that through grace have received the anointing ought not to disturb themselves with the sorrow of the world, which worketh death. 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: They did according to the word of Moses, 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.

2. The people must mourn: Let the whole house of Israel bewail the burning which the Lord has kindled. 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.

Cautions for the Priests. (b. c. 1490.)

8 And the Lord 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: it shall be 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 Lord hath spoken unto them by the hand of Moses.

Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (v. 8): The Lord spoke unto Aaron, 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, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, v. 9. 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: Do not drink wine nor strong drink. 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 (Ezek. xliv. 21), and so it is required of gospel ministers that they be not given to wine, 1 Tim. iii. 3. 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: Lest you die; lest you die when you are in drink, and so that day come upon you unawares, Luke xxi. 34. 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 be sober, 1 Pet. iv. 7. It is a pity that it should ever be used for the support of licentiousness, as it is by those who argue, Let us eat and drink, for to-morrow we die. 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 erring through wine, Isa. xxviii. 7. 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, v. 10. It concerns the Lord's ministers to put a difference between holy and unholy, both things and persons, that they may separate between the precious and the vile, Jer. xv. 19. (2.) That they might be able to teach the people (v. 11), for that was a part of the priests' work (Deut. xxxiii. 10); 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.

Moses Angry with Eleazar and Ithamar. (b. c. 1490.)

12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy: 13 And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the Lord made by fire: for so I am commanded. 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 they be thy due, and thy sons' due, which 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 it for a wave offering before the Lord ; and it shall be thine, and thy sons' with thee, by a statute for ever; as the Lord hath commanded. 16 And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, 17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord ? 18 Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded. 19 And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the Lord ; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the Lord ? 20 And when Moses heard that, he was content.

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 (v. 12), He spoke unto Aaron and to his sons that were left. 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,

I. Moses repeats the directions he had formerly given them about eating their share of the sacrifices, v. 12-14, 15. The priests must learn not only to put a difference between the holy and the unholy, as they had been taught (v. 10), 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 sons only (v. 12, 13); 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: For so am I commanded, v. 13. This was reason enough; he had received of the Lord all that he delivered unto them, 1 Cor. xi. 23.

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 sin-offering or the people, ch. ix. 15. 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, ch. vi. 30. The meaning of this is here explained (v. 17), that the priests did hereby bear the iniquity of the congregation, that is, they were types of him who was to be made sin for us, and on whom God would lay the iniquity of us all. 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 that were left alive (v. 16), who therefore ought to have taken warning; and Moses was angry with them. 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 they should indeed have eaten it in the holy place, 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.

2. The plausible excuse which Aaron makes for this mistake. Moses charged the fault upon Eleazar and Ithamar (v. 16), 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 (ch. iv. 21), 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, v. 19. Observe, (1.) How he speaks of affliction: Such things have befallen me, such sad things, which could not but go near his heart, and make it very happy. He was a high priest taken from among men, and could not put off natural affection when he put on the holy garments. He held his peace (v. 3), yet his sorrow was stirred, as David's, Ps. xxxix. 2. Note, There may be a deep sense of affliction even where there is a sincere resignation to the will of God in the affliction. "Such things 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 (1 Sam. i. 7, 8), and as it is displeasing to God, whose will it is that we should serve him cheerfully, Deut. xii. 7. Mourner's bread was polluted, Hos. ix. 4. See Mal. iii. 14.

3. The acquiescence of Moses in this excuse: He was content, v. 20. 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; the spirit indeed was willing, but the flesh was weak. 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 extreme to mark what they do amiss. Nor must we be severe in our animadversions upon every mistake, considering ourselves, lest we also be tempted.

CHAP. X.

AND Nadab and Abihu, the sonnes of Aaron, tooke, e[illegible: 1 letter]h man his censer; and they put fire in them, and put incense thereon: and offred before Iehovah, strange fire; which hee had not commanded them. And there went-out fire, from before Iehovah, and devoured them; and they died, before Iehovah. And Moses said unto Aaron; This is it that Iehovah spake, saying, I will bee sanctified in them that come [illegible: 1 letter]igh me; and before all the people, I will be glorified: and Aaron, held▪his peace. And Moses called Misael and Elzaphan; the sonnes of Vzziel, the uncle of Aaron: and said unto them; Come-neere, cary your brethren, from before the Sanctuarie; out of the camp. And they went neere, and caried them in their coats, out of the campe: as Moses had spoken. And Moses said unto Aaron, and unto Eleazar, and unto Ithamar, his sonnes; Make not bare your heads, neither [illegible: 1 letter]end your clothes, that you dye not; and wrath▪come, upon all the congregation: but your brethren, all the house of Israel, shall weepe for the burning, which Iehovah hath burned. And ye shall not goe-out, from the doore of the Tent of the Congregation, lest you die; for the oile, of the anoynting of Iehovah, is upon you: and they did, according to the word of Moses.

And Iehovah spake, unto Aaron, saying, Doe not drinke wine or strong-drinke, thou, or thy sonnes with thee; when ye goe-in, to the Tent of the Congregation, that yee di[illegible: 1 letter] not: it shall be a statute for ever, through-out your generations. And that ye may separate, betweene holy and profane: and betweene uncleane and cleane. And that ye may teach, the sonnes of Israel: all the statutes, which Iehovah hath spoken unto them, by the hand of Moses.

And Moses spake unto Aaron, and unto Eleazar and unto Ithamar his sonnes, that were left: Take ye the Meat-offring, that is left, of the Fire-offrings of Iehovah, and [illegible: 1 letter]a[illegible: 1 letter] it in unlevened cakes, beside the altar: for it, is holy of holies. And ye shall eat it, in the holy place; for it is thy due and thy sonnes due, of the Fire-offrings of Iehovah: for so. I was commanded. And the wave brest, an[illegible: 1 letter] the heave shoulder, ye shall eat in a clea[illegible: 1 letter]s place; thou, and thy sonnes and thy daughters, with thee: for they are given, as thy due and thy sonnes due; out of the sacrifices of the Peace-offrings, of the sonnes of Israel. The heave shoulder, and the wave brest, with the Fire-offrings of the fat, shall they bring; to wave for a wave-offring, before Iehovah; and it shall be for thee, and for thy sonnes▪ with thee, by a statute for ever; as, Iehovah hath commanded.

And Moses, seeking sought the goat-buck of the Sin-offring; and behold it was burnt: and he was wroth with Eleazar and with Ithamar, the sonnes of Aaron, that were left, saying. Wherefore, have ye not eaten the Sin-offring, in the holy place; for it is holy of holies: and it, hee hath given to you; to beare, the iniquitie of the Congregation; to make atonement for them, before Iehovah? Behold, the blood of it was not brought-in, to the Holy-place, within: ye should eating have eaten it, in the Holy-place, as I commanded. And Aaron spake unto Moses; Behold this day, they have offred their Sin-offring and their Burnt-offring, before Iehovah; and such things, have befallen me: and if I had eaten the Sin-offring, to day; should it have beene good, in the eyes of Iehovah? And Moses heard it; and it was good, in his eyes.

Annotations. CE[illegible: 3 letters]er] or, fire-pan, a vessell wherein coales of fire were put; see Exod. 27. 3. thereon] upon the fire. How the incense was burned, see the notes on Exod. 30. 8. strange fire] that is, other fire then God had sanctified on his altar. As strange incense was expresly forbidden, Exod. 30. 9. so strange fire was not commanded, but implicitly forbidden by Lev. 1. 7. & 6. 12. as afterward God plainly sheweth, in Levit. 16. 12. Hereupon it is said, in Rev. 8. 5. the Angell tooke the censer, and filled it with fire of the Altar. This transgression of the Priests; in the beginning of their administration; sheweth the weakenesse and imperfection of that Priest-hood; and for the weaknesse and unprofitablenesse therof, it was alterwards disanulled; and a better Priest-hood of Christ, (who was holy, harmelesse, undefiled, and separated from sinners,) is come in place thereof: for the Law, made nothing perfect: Heb. 7. 18. 19. 26. So in the practice of the moral law, the people even at the first, fell into open impiety, Exod. 3[illegible: 1 letter]. Vers. 2. from before] or, from the face of the Lord. As a fire of mercie came from thence to consume the sacrifices for sinne, offred according to the law, Levit. 9. 24. so now a fire of judgment commeth, to consume the sinners. Chazkuni here observeth, Measure for measure; by fire they sinned, and by fire they were plagued. This is an example of Gods jealousie, for the ordinances of the Law: teaching the same much more for the Gospell; Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment, upon two sinners, at the beginning of the Christian church, whereby great feare came upon all; Acts 5. 1.▪11. devoured] or ate them; that is, killed them: for neither their bodies, nor their cloathes were burnt to ashes, as appeareth by v. 5. And in Targ. Ionathan it is thus explained, It burned their soules, but their bodies were not burnt. Hereupon our God is said to be a devouring fire; Heb. 12. 29. Deut. 1▪ 24. See a like judgment, in Num. 16. 35. before Iehovah] that is, with sudden death, before the Tabernacle, wherein the Lords glory dwelt. So Vzza for his errour, in putting his hand to the Arke, died before God, 1 Chron. 13. 10. which is expounded, by the Arke of God, 2 Sam. 6. 7. And it is observed, that these two Priests, died childlesse, Num. 3. 4. 1 Chron. 24. 2. Vers. 3. spake] but where spake he this? It may have reference to Lev. 8. 35. Or it might be spoken, but not written before: as Ioh. 20. 30. Chazkuni referreth it to Exod. 29. 43. others, unto Ex. 19. 20. sanctified] God is said to be sanctified, both when he graciously accepteth, and doth good unto them that serve him aright, Ezek. 20. 41. and when hee punisheth them that transgresse; as, I will be glorified in the mids of thee (Sidon), and they shall know; that I am Iehovah; when I shall have executed judgements in her, and shall be sanctified in her; Ezek. 28. 22. So in this place, and in Ezek. 38. 16. 23. Likewise God is sanctified of men, when they cary themselves holily and uprightly in his sight; as, Sanctifie the Lord God in your hearts, &c. 1 Pet. 3. 15. that come nigh] or, my nigh ones, that is, the Priests and Levites; as in Ezek. 4[illegible: 1 letter]. 13. the Priests which are nigh unto Iehovah. See also Levit. 9. 7. Num. 16. 9. So judgment beginneth at the house of God, 1 Pet 4. 17. at his Sanctuary, Ezek. 9. 6. before] that is, openly the Gr. translateth, in al the congregation; as if the like danger were unto them also for transgression: see Ios. 22. 18. 20. glorified] or, honoured; which is also not in shewing mercies onely, as 2 Thes 1. 10. but in executing judgments; as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men; when their thoughts, words and actions, are according to his will, and to his praise; Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace] or, was silent; that is, rested patiently without murmuring against the worke of God, who had killed his sonnes. So David saith, I am dumb, I will not open my mouth; because thou hast done it; Psal. 39. 10. And God said to Ezekiel the Priest, Be silent, that is, Forbeare to cry, make no mourning for the dead, Ezek. 24. 17. Or, hee mourned in silence for his sonnes death; for so the scripture expresseth great sorrow and unutterable, by keeping silence; as Lam. 2. 10. Esa. 47. 5. Thus the Greeke translateth, he was pricked; and Aarons answer in vers. 19. implieth so much. So the heathens have said, Curae leves, loquuntur; ingentes, stupent. Seneca in Hippolyto. Vers. 4. uncle] in Greek, the sonnes of the brother of Aarons father: for Vzziel was brother to Amram, Aarons father; see Exod. 6. 18. 20. 22. cary] or, take up: this duty of buriall was laid upon their cousins the Levites, not upon their next brethren the Priests; that they might attend still to their holy ministration. See Levit. 21. 1. &c. out of] or, to (a place) without the campe: [illegible: 1 letter]o they used to burie without their cities, Luk. 7. 12. Vers. 6. Mak[illegible: 1 letter] not bare] or, Make not free; that is, let not the hayre of your heads grow long. The Hebrew Pharangh, signifieth two things, to make bare, or uncover the head; as Numb. 5. 18. so the Greeke translateth here, ye shall not put off the m[illegible: 1 letter]ters from your heads. Secondly, to make free for the haire to grow; as the Chaldee here translateth, yee shall not let your lockes grow. For this also was a signe of mourning, 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers, that the Egyptians at their friends funerals, did let the hayre of their head grow long, but shaved their beards; whereas other nations, at funerals did shave their heads; Herodot. in Euterpe. And that shaving of the beard, was a signe of sorrow in Israel, appeareth by Ieremie 41. 5. Hereupon is that law, in Ezek. 44. 20. the Priests shall not shave their heads, nor suffer their lockes to grow long; they shall onely poll their heads: where hoth extremities are forbidden. The latter sense may also well be implied here, as likewise after in Levit. 13. 45. and 21. 10. And concerning this, the Hebrewes have these rules. A Priest that letteth his haire grow-long, it is unlawfull for him to come into (the sanctuarie,) from the Altar forward: and if he doe goe in and serve, he is guilty of death by the hand of God, as he that drinketh wine and serveth: as it is written, Neither shall any Priest drinke wine, &c. Ezek. 44. 21. and againe, Neither shall they shave their heads, nor suffer their lockes to grow long, Ezekiel 44. 20. As he that drinketh wine is guilty of death, Levit. 10. 9 so he that letteth his haire grow-long, is guilty of death. Yet profaneth he not his service hereby; though he be guilty of death, his service is allowable, [that is, standeth in force, and is not disanulled by it▪] As Priests are not forbidden wine, save in the time of their going into the Sanctuarie, so it is not unlawfull for them to let their haire grow, save at the time of their going into the Sanctuarie; understanding this of the common Priest. But the high Priest, may neuer let his haire grow-long, nor rend his clothes at any time▪ Levi[illegible: 1 letter]. 21. 10. because he is to be continually in the Sanctuary. How long may (a Priest) let his haire grow? Thirtie dayes, as a Nazirite; of whom it is said, Hee shall let the lockes of the haire of his head grow, Num. 6. 5. and there is no Naziriteship lesse then thirty dayes. Therefore the common Priest that serveth, shaveth him-selfe every thirty dayes. The judgment of them that rend their garments, and the judgment of them that make free (or [illegible: 1 letter]are,) their head, is one; Levit. 10. 6. if he serve with his clothes rent, he is guilty of death by the hand of God, although his service is allowable, and not profaned. Maimony in Biath hamikdash, (or Of entring into the Sanct.) chap. 1. Sect. 8. 14. rend] an other signe of sorrow, Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather, that they which mourned for the dead, were bound to rend their clothes; because the Priests here being forbidden to mourne, were forbidden to rend; so that another was bound to rend. And they were not to rend, but standing; as (in 2 Sam. 13. 31.) the King rose up, and rent his garments: And they were to rend the forepart, not behinde, or in the sides, nor beneath, save the high Priest, he rendeth beneath. The measure of rending, was an hand-bredth; and this on the upper garment onely. They rend for the death of the Prince, or of the Father of the Synedrion, or of the multitude of the congregation, as David and the men with him, did for Saul, and for Ionathan, and for the people of the Lord, 2 Sam. 1. 11. 12. Also when they heare the name of God blasphemed, as in Esay. 36. 22. and for the burning of the booke of the Law, as Ieremie 36. 23. 24. and for the cities of Iudah, ond for Ierusalem, and for the Sanctuarie destroyed, as Ierem. 41. 5. Maimony, treat. of Mourning, chap. 8. and 9. wrath▪ come] or, he (that is, God) be wroth, as at other times, for the sinne of one, or of few, the whole congregation was afflicted, Ios. 7. 1. 2. &c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was, to stand in their administration, betweene Gods wrath and the people, Num. 16. 46. 48. And their publike duty might not bee interrupted, by private passion or affection. Vers. 7. not goe out] that is, not leave off your ministration for griefe of this which is befallen you. See the annotations on Levit. 21. 12. the oile, &c.] which signifieth the Anointing, that is, the graces of the Spirit, whereof Ioyfulnesse was one speciall, Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn, when they administred before the Lord; compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke] The Hebrewes, (as Baal hatturim and others) thinke that Aarons sons had sinned in drinking too much wine, when they offred strange fire; and that thereupon this law was given. Whether that were so, or not, the Lord by this precept required sobrietie in the Priests, and carefulnesse to administer justly; lest they should drinke and forget the law, as Prov. 31. 5. should erre through wine, & be out of the way through strong-drinke, as Esay. 28. 7. Accordingly the Ministers of the Gospell must be sober, and not given [illegible: 1 word] wine, 1 Tim. 3. 2. 3. It is likely, that all wine was forbidden the Priests, when they were to serve: yet the Hebrewes have their limitations; as that they might not drinke above the fourth part (of a L[illegible: 1 letter]g, or of an halfe pinte) of wine, and that [illegible: 1 word] wine, and at one time, and of wine that was [illegible: 1 word] daies old at the least. But if he drinke lesse then af[illegible: 3 letters]th part (of a Log) of wine, or drinke a fourth part [illegible: 1 word] pause of time betweene, or if it be mixed with water, [illegible: 1 word] if hee drinke wine from the presse within 40. [illegible: 1 word] though more then a fourth part: he is discharged, and profaneth not his service. If he drink more then [illegible: 1 span] part of wine, though it be mixed, and though he p[illegible: 1 span] tweene, and drinke a little and a little▪ he is guilty of death, and his service is dis[illegible: 1 letter]llowable. Maimony in [illegible: 1 letter] ath ha[illegible: 1 span]kdash, c. 1. S. 1. But the Law forbidden wine absolutely, as here, so in Ezek. 44. 21. [illegible: 1 word] shall any priest drinke wine, when they enter into the [illegible: 1 word] ner court. strong-drinke] in Hebrew She[illegible: 1 span], [illegible: 1 word] which the Greekes borrow the word S[illegible: 5 letters] in Luke 1. 19. and it meaneth all whatsoever maketh drunken, whether drinke made of mault, or of the juyce of fruits, as Pearrie, Sider and the like. When ye goe into the Tent] meaning the courtyard of the Tent, to serve therein; as it is opened by the Prophet, when they enter into the inner court, Ezek. 44. 21. The Hebrewes understand it of the court, betweene the Tent and the Altar that stood in the court. Every Priest that is fit for service, if he drinke wine, it is unlawfull for him to goe into (the Sanctuarie,) from the Altar forward: and if he doe [illegible: 1 letter]oe in and serve, his service is disallowed, and he is guilty of death by the hand of God, as it is written, That ye dye not, Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie, for drunkennesse: so is it unlawfull for any man, whether Priest or Israelite, to teach when he is drunke. Though he have but eaten dates, &c. if his senses bee troubled a little, let him not teach; as it is written, And that yee may teach the sonnes of Israel, Levit. 10. 11. Maimo ny in Biath hamikdash, chap. 1. Sect. 1. 3. Vers. 10. that ye may separate] or, to make difference; and this is meant not onely for themselves, but others, as in Ezek. 44. 23. they shall teach my people (the difference) between holy and prophane, and cause them to discerne, betweene uncleane and cleane. And for not doing this, the Priests are blamed, Ezek 22. 26. See also Levit. 20. 25. holy] Hebr. holinesse: meaning of persons, and things. In Greeke, between the holy ones, and the profane. Vers. 11. all the statutes] a part of the Priests office was to teach the people, as here, and in Deut. 33. 10. therefore it is said, The Priests lips should preserve knowledge, and they should seeke the Law at his mouth, for he is the Angell (or Messenger) of the Lord of hosts, Mal. 2. 7. And as they were to teach, so the things to be taught, should be al Gods statutes; as the Apostle saith, I have kept nothing back, but have shewed you, al the counsel of God; Act. 20. 27. Vers. 12. the Meat-offring] that before mentioned in Levit. 9. 17. unlevened] or, eat it made into unlevened cakes. See Levit. 6. 16. and 2. 10. where this law was before given; which Moses here repeateth, le[illegible: 1 letter]t through trouble of mind for the judgment now befallen them, the Priests should forget or neglect any of Gods ordinances. Vers. 13. the holy place] the court of the Sanctuary: as Levit. 6. 16. due] or, statute, ordinance. The Chaldee expounds it, thy portion. So in v. 14. Vers. 14. wave brest] of the peoples Peace-offrings before mentioned, Lev. 9. 18. 21. in a cleane place] in Greeke, an holy place, meaning the campe of Israel, and in ages following, the citie Ierusalem, where the light holy things were eaten: see the notes on Levit. 6. 17. Sol. Iarchi here saith, The former things (in verse 13.) were not eaten in an uncleane place, but they being most holy, were to be eaten in the holy place: and these needed not be eaten within the curtatnes (of the courtyard) but must be eaten within the campe of Israel▪ for that was cleane that Lepers might not come into it, (Num. 5. 6.) so the light holy things might be eaten in all the citie. Vers. 15. by a statute] or, for an everlasting due. Of this statute, see before, Levit. 7. 34. Vers. 16. seeking sought] that is, diligently sought the Goat; that spoken of in Levit. 9. 15. with Eleazar] and why not with Aaron? seeing he should have eaten of it, vers. 19. Sol. Iarchi saith, For honour of Aaron, he turned his face towards his sonnes, and was angry. Vers. 17. he.] that is, God hath given it you; by the law foregiven in Levit. 6. 26.—30. to beare] or, to take away; as the Greeke translateth, that ye should take away. To beare iniquity, often signifieth punishment, without forgivenesse; Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. &c. The same word is also used for bearing-away, whereupon God forgiveth the sinner; Exod. 28. 38. So the Priests bare, that is, took away the peoples sins, by eating their sin-offrings: wherein they figured Christ▪ Ioh. 1. 29. Sol. Iarchi saith, The Priests were they that did eat, and the owners, they that had the atonement. Vers. 18. within] into the Tabernacle, for if it had, then it should not be eaten, but burnt, Lev. 6 30. seeing it was not, ye should have eaten it in the holy place without; that is, in the courtyard; Levit 6. 26. Vers. 19. they] the Targ. called Ionathans explaineth it, the sonnes of Israel have offred. such things] that is, as the Chaldee expoundeth it, such tribulations: which the Ierusalemy Thargum explaineth thus, and great sorrow hath befallen me this day, for that my two sons Nadab and Abihu are dead, and I mourne for them. good in the eyes] that is, pleasing, and acceptable: see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus, Loe if I had eaten the sin-offring to day, were it possible that it could bee pleasing and right before the Lord? meaning, it could not be. So Aaron excuseth himselfe, by reason of his sorrow, which made him unfit and unworthy to eat of those holy things. The law requireth them that [illegible: 1 letter]at before the Lord, to rejoyce, Deuteronomie 12. 7. And when they brought their sanctified things, they were to say, I have not eaten of it in my mourning, Deut. 26. 14. When God would refuse the sacrifices of sinners, hee saith, they shall be unto them as the bread of mourners; all that eat thereof, shall be polluted, Hosea 9. 4. In the Hebrew canons it is also said; An inferiour Priest, which is in the Sanctuary, at his service; if hee heare that hee hath a friend dead, whom hee ought to bewaile; although hee goe not out of the Sanctuary, hee may not serve, because he is a mourner: and if hee serve when he mourneth, according to the law, he polluteth his service, whether it be in the offring of one man alone, or the offring of the Congregation. But the High Priest serveth when hee is a mourner, as it is written, (Levit. 21. 12.) HE SHALL NOT GOE OVT OF THE SANCTVART, AND HE SHALL NOT PROFANE, &c. as if he should say, he shall abide and serve the service that he hath in hand, and it is not profaned. But though the High Priest serve mourning, it is unlawfull for him to eat of the holy things, as it is written, (Levit. 10. 19.) AND IF I HAD EATEN THE SIN-OFFRING TO DAY, SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD? And so he hath no portion to eat (with the rest) at evening. Maimony, treat. of Entring into the Sanctuary, chap. 2. Sect. 6. 8. See for the Priests mourning, more on Levit. 21. Vers. 20. it was good] the Greeke translateth, it pleased him. So Moses admitteth of the answer, as reasonable. For often times the letter of the law, giveth place to great necessities; as David in his hunger, did ea[illegible: 1 letter] the shew-bread, which was not lawfull for him; Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed according to the law, but healed by the Lord[illegible: 1 letter] 2 Chron. 30. 18. 19. 20. Here now, all Israol saw, and Moses and Aaron themselves acknowledged, the impossibility of the law, and of the Priesthood thereof, to bring them unto God: in that so great imperfections were manifested, at the very first administration; and alwaies after. For the Law maketh m[illegible: 1 letter]n High Priests, which have infirmitie: but the word of the oath which was since the Law, (maketh) the Son, who is perfected for evermore: Heb. 7. 28.