Text -- Leviticus 10:17-20 (NET)

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, to make atonement on their behalf before the Lord. 10:18 See here! Its blood was not brought into the holy place within! You should certainly have eaten it in the sanctuary just as I commanded!” 10:19 But Aaron spoke to Moses, “See here! Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?” 10:20 When Moses heard this explanation, he was satisfied.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 10:17

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.

Wesley: Lev 10:18

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.

Wesley: Lev 10:19

They have done the substance of the thing, though they have mistaken this one circumstance.

Wesley: Lev 10:19

Whereby, haying been oppressed with grief, it is not strange nor unpardonable if I have mistaked.

Wesley: Lev 10:19

Because it was not to be eaten with sorrow, but with rejoicing and thanksgiving.

Wesley: Lev 10:20

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.

JFB: Lev 10:16-20

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.

Clarke: Lev 10:17

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

Clarke: Lev 10:19

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).

Clarke: Lev 10:20

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

TSK: Lev 10:17

Wherefore : Lev 6:26, Lev 6:29, Lev 7:6, Lev 7:7

to bear : Lev 16:22, Lev 22:16; Exo 28:38, Exo 28:43; Num 18:1; Isa 53:6-11; Eze 4:4-6; Eze 18:19, Eze 18:20; Joh 1:29; 2Co 5:21; Heb 9:28; 1Pe 2:24

TSK: Lev 10:18

the blood : Lev 6:30

as I commanded : Lev 6:26, Lev 6:30

TSK: Lev 10:19

this day : Lev 9:8, Lev 9:12; Heb 7:27, Heb 9:8

should : Deu 12:7, Deu 26:14; 1Sa 1:7, 1Sa 1:8; Isa 1:11, Isa 1:15; Jer 6:20, Jer 14:12; Hos 9:4; Mal 1:10, Mal 1:13, Mal 2:13; Phi 4:4

TSK: Lev 10:20

he was content : 2Ch 30:18-20; Zec 7:8, Zec 7:9; Mat 12:3-7, Mat 12:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 10:17

To bear the iniquity - See Exo 28:38 note.

Barnes: Lev 10:18

"The holy place,"as it is called in our version, within the tabernacle (see Exo 26:33; Exo 28:29, etc.) into which the blood was carried, is regularly called in Hebrew, simply, "the holy"(as the innermost chamber is called "the holy of holies"), the adjective being used substantively; while the precinct in which the flesh of the sin-offering was eaten is generally called in full the holy place, the substantive being expressed Lev 10:13.

Barnes: Lev 10:19

That is: "Behold this very day, in which we have done our part in sacrificing sin-offerings and burnt-offerings to the Lord, this great calamity has befallen me. Could it have been well-pleasing to the Lord if those who have been so humbled as I and my sons have been by the sin of our relations and the divine judgment, had feasted on the most holy flesh of the sin-offering?"

Poole: Lev 10:17

i.e. As a reward of your service and function, whereby you do expiate, bear, and take away their sins, by offering those sacrifices, and performing those rites, by which God through Christ is reconciled to the penitent and believing offerers.

Poole: Lev 10:18

The blood of it was not brought in within the holy place the reason whereof was, 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.

Poole: Lev 10:19

This day have they offered they have done the substance of the thing, though they have mistaken this one circumstance. Such things have befallen me ; whereby, having been oppressed with grief, and almost bereft of my reason, it is not strange nor unpardonable if I have mistaken.

Should it have been accepted? because it was not to be eaten with sorrow, but with rejoicing and thanksgiving, as appears from Deu 12:7 26:14 Hos 9:4 ; and I thought it fitter to burn it, as I did other sacred relics, than to profane it by eating it unworthily.

Poole: Lev 10:20

He rested satisfied with his answer, either because he thought it reasonable, seeing the letter of the law ofttimes yields to necessities or great accidents, 2Ch 30:18 Mat 12:3,4 ; or at least because the things alleged were mitigations of his fault, and he would not add affliction to the afflicted, but rather defer the debate of it to a fitter opportunity.

Haydock: Lev 10:17

People. Offering the sacrifices of expiation, as mediators between them and God.

Haydock: Lev 10:18

Places. This is not a victim, the blood of which is to be poured out in the holy place, and the flesh consumed with fire. (Calmet) ---

You ought, or might lawfully have eaten it, chap. vi. 25.

Haydock: Lev 10:19

How, &c. My children are slain. Hebrew, "and if I had eaten the sin-offering to-day, would it have been agreeable to the Lord?" (Haydock)

Gill: Lev 10:17

Wherefore have ye not eaten of the sin offering in the holy place, seeing it is most holy,.... The sin offering was one of the most holy things, and therefore to be eaten only in the sanctuary; though this was not the fault they are here charged with that they had eat it, but not in the holy place; for they had not eaten it at all, but burnt it, as appears from the preceding verse; this is what they are blamed for particularly, though they are reminded of the whole law concerning it, that it was to he eaten by them, that it was to be eaten in the holy place, the reason of which is given; but they had not eaten it any where:

and God hath given it to you, to bear the iniquity of the congregation, to make atonement for them before the Lord? for by eating the sin offering, or sin itself, as it is in the original text, see Hos 4:8 they made the sins of the people, for whom the offering was, in some sense their own; and they bore them, and made a typical atonement for them; in which they were types of Christ, who was made sin for his people, took their sins upon him, and by imputation they were made his own, and he bore them in his own body on the tree, and made full satisfaction and atonement for them. Now since the eating of the sin offering of the people was of so great importance and consequence, the neglect of it by the priests was very blameworthy.

Gill: Lev 10:18

Behold, the blood of it was not brought in within the holy place,.... When that was the case, indeed, the flesh of the sin offering was not to be eaten, but burnt, see Lev 6:30 but this was not the case now, and therefore its flesh should have been eaten, and not burnt:

ye should indeed have eaten it in the holy place, as I commanded, Lev 6:26.

Gill: Lev 10:19

And Aaron said unto Moses,.... For what Moses had said was said in his presence, though not addressed to him directly, but to his sons; and he was sensible that he was pointed at, and that if there was any blame in this affair, it lay as much or more on him than on his sons; and therefore he takes it upon him to give an answer, and to excuse the fact as well as he could:

behold, this day they have offered their sin offering and their burnt offering before the Lord; that is, the people of Israel had brought a kid of the goats for a sin offering, and a calf and a lamb for burnt offering, and he and his sons assisting him, had offered them for them, even on the very day his two eldest sons were removed by death in an awful manner:

and such things have befallen me; at this very time, soon after the above sacrifices were offered, happened the death of his two sons, which occasioned great anguish and distress, grief and sorrow, so that he could not eat of the sin offering; he had no appetite for it, and if he had, he thought in his present circumstances it would not have been right, as follows:

and if I had eaten the sin offering today, should it have been accepted in the sight of the Lord? he being a mourner. The Jews say ^u, an high priest may offer, being a mourner, but not eat; a common priest may neither offer nor eat; and which they illustrate by this passage, that Aaron offered and did not eat, but his sons did neither.

Gill: Lev 10:20

And when Moses heard that, he was content. He said no more, he did not proceed in blaming him and his sons, but was satisfied with the answer returned; he considered the grief and trouble of mind that attended Aaron, which might not only cause him to disregard food, but even to forget what was commanded to be done in this case; and besides he might observe, that there was some difficulty attending it; in some cases the flesh of the sin offering was to be eaten, and not burnt; in others, to be burnt, and not eaten; and this being the first time of offering one, the mistake might be the more easily made; and fearing one might be made, and especially when Aaron was in such circumstances, might be the reason Moses so diligently sought after the goat of the sin offering: moreover, what Aaron had done appeared to be not out of any wilful neglect of the command of God, but with a good design, as judging it would be unacceptable to him, should he have eaten of it in his circumstances. Moses upon the whole thought him excusable, at least insisted no more upon the blame. The Jewish writers make the mistake to lie on the side of Moses and not Aaron; and which the former acknowledged, according to the Targums of Jonathan and Jerusalem: see Deu 26:12.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 10:17

¹ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

NET Notes: Lev 10:18

¹ tn Or “Behold!” (so KJV, ASV, NASB).

² sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

NET Notes: Lev 10:19

¹ tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”

² tn Heb “today they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?” The idiom “would it be good in the eyes of [the Lord]” has been translated “would [the Lord] have been pleased.” Cf. NRSV “would it have been agreeable to the Lord?”; CEV, NLT “Would the Lord have approved?”

NET Notes: Lev 10:20

¹ tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”

Geneva Bible: Lev 10:19

And Aaron said unto Moses, Behold, this day ^{( g )} 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?

^{( g )} That is, Nadab and Abihu.

Geneva Bible: Lev 10:20

And when Moses heard [that], he was ^{( h )} content.

^{( h )} Moses bore with his infirmity, considering his great sorrow, but does not leave an example to forgive them that maliciously transgress the commandment of God.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 10:1-20

1 Nadab and Abihu, for offering strange fire, are burnt by fire.

6 Aaron and his sons are forbidden to mourn for them.

8 The priests are forbidden wine when they are to go into the tabernacle.

12 The law of eating the holy things.

16 Aaron's excuse for transgressing thereof.

MHCC: Lev 10:12-20

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.

Matthew Henry: Lev 10:12-20

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 (Lev 10:12), 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, Lev 10:12-14, Lev 10:15. The priests must learn not only to put a difference between the holy and the unholy, as they had been taught (Lev 10:10), 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 (Lev 10:12, Lev 10:13); 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, Lev 10:13. This was reason enough; he had received of the Lord all that he delivered unto them, 1Co 11:23.

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, Lev 9:15. 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, Lev 6:30. The meaning of this is here explained (Lev 10:17), 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 (Lev 10:16), 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 (Lev 10:16), 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 (Lev 4:21), 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, Lev 10:19. 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 (Lev 10:3), yet his sorrow was stirred, as David's, Psa 39:2. 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 (1Sa 1:7, 1Sa 1:8), and as it is displeasing to God, whose will it is that we should serve him cheerfully, Deu 12:7. Mourner's bread was polluted, Hos 9:4. See Mal 3:14.

3. The acquiescence of Moses in this excuse: He was content, Lev 10:20. 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.

Keil-Delitzsch: 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).

(Note: 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.)

Keil-Delitzsch: 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).

(Note: 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.)

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 8:1--10:20

B. The institution of the Aaronic priesthood chs. 8-10

The account of the consecration of the priests and the priesthood (chs. 8-10) follows the regulations concerning offerings. We have a change in literary genre here from legal to narrative material. The legal material in chapters 1-7 has prepared the reader to understand the narrative in chapters 8-10. The consecration ceremonies involved many of the sacrifices just described. The institution of the Aaronic priesthood constituted the fulfillment of God's commands recorded in Exodus 28-29 and 40. Almost every verse in chapter 8 is a quotation or allusion to commands first given in Exodus 29. Chapter 9 contains freer summaries of the laws in Leviticus 1-7. Thus we learn that Moses adhered strictly to God's instructions.

Until now Israel followed the custom common in the ancient Near East that the father of a family functioned as a priest for his family. The Levites as a tribe now assumed this role for the families of Israel under the leadership of Aaron and his sons.

"God's grace and forgiveness are such that even a sinner like Aaron [who apostatized by building the golden calf] may be appointed to the highest religious office in the nation. Perhaps the closest biblical parallel to Aaron's experience was that of Peter. In spite of his threefold denial of his Lord at Christ's trial, he was reinstated as leader of the apostles after the resurrection."⁷⁵

The three chapters in this section parallel each other in form and content as well as containing contrasts. The effect of this triptych is to present an especially impressive panorama of this great event.⁷⁶

The phrase "Moses did as the Lord commanded him" occurs 16 times in this section (8:4, 5, 9, 13, 17, 21, 29, 34, 36; 9:6, 7, 10, 21; 10:7, 13, 15). It stresses Moses' faithfulness to God (cf. Heb. 3:1-6).

Constable: Lev 10:1-20

3. The sanctification of the priesthood ch. 10

One of the remarkable features of chapters 8 and 9 is the obedience of Moses and Aaron to God's commands (cf. 8:4, 9, 13, 17, 21, 29, 36; 9:5, 7, 10, 21). In chapter 10 there is a notable absence of these references. The careful reader notices at once that something is wrong.

"The Lord had only just confirmed and sanctified the sacrificial service of Aaron and his sons by a miracle, when He was obliged to sanctify Himself by a judgment upon Nadab and Abihu, the eldest sons of Aaron (Ex. 6:23), on account of their abusing the office they had received, and to vindicate Himself before the congregation, as one who would not suffer His commandments to be broken with impunity."⁸⁸

"Tragedy and triumph go hand in hand in the Bible and in life. On the very first day of Aaron's high-priestly ministry his two eldest sons died for infringing God's law. In the life of our Lord his baptism by the Spirit was followed by temptation in the wilderness, his triumphal entry into Jerusalem by his crucifixion six days later. In the early Church the healing of the lame man was succeeded by the death of Ananias and Sapphira (Acts 3-5)."⁸⁹

Constable: Lev 10:12-20

Moses' commands to Aaron and Aaron's response 10:12-20

Following the judgment on Nadab and Abihu, Moses instructed Aaron and his other sons to finish eating the rest of their portion of the sacrifices that they had offered for the nation.

"When the P [Priestly] code prescribed that every hatta't [sin offering] except that brought for severe sins should be eaten by the priests . . . it took a giant step towards eviscerating the magical and demonic elements from Israelite ritual. For it must be assumed, in keeping with the evidence from the ancient Near East, that ritual detergents were always destroyed after they were used lest their potent remains be exploited for purposes of black magic. By requiring that the hatta't be eaten, Israel gave birth to a new and radical idea: the sanctuary is purged not by any inherent power of the ritual but only by the will of God."⁹⁶

Aaron did not finish eating his portion of the sin offering, however, because of God's judgment of his eldest sons. Perhaps the holiness of God so impressed Aaron that he felt unworthy to eat what he had offered as a sin offering. He concluded that mourners should not take part in sacrificial meals (cf. Deut. 26:14).⁹⁷ This explanation is preferable to one that suggests Aaron refused to eat simply because he was grief-stricken by the death of his sons. This motivation probably would not have been as acceptable to Moses as the former. Moses gave Aaron permission to leave the rest of the sin offering uneaten. God is more gracious with those who fear Him and make mistakes than He is with those who do not fear Him as they should.

"In the case of purification [sin] offerings priests did not have an automatic right to the meat. It depended on what was done with the blood of the sacrifice. If the blood was smeared inside the tent of meeting, the animal's carcass was burned outside the camp (4:1-21). If, however, the blood was smeared on the altar of burnt offering outside the tent of meeting, the priests were entitled to eat the meat (6:11ff. [Eng. 25ff.]). Ch. 9 mentions two purification offerings, one for Aaron (9:8ff.) and one for the people, namely, a goat (9:15). Moses' anger is aroused because they have not followed the rules with the second offering. They have burned the meat instead of eating it themselves as they were entitled to (vv. 16-18). Since the blood was not brought into the holy place, i.e., the outer part of the tent of meeting, you ought to have eaten it."⁹⁸

This concludes the narrative of the induction of Aaron and his sons into the priestly office (chs. 8-10). The events of these eight days in Israel's history made an indelible impression on the people and pointed out the necessity of worshipping their holy God as He specified.

Guzik: Lev 10:1-20

Leviticus 10 - The Conduct of Priests

A. Nadab and Abihu.

1. (1) The sin of Aaron's sons.

Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the LORD, which He had not commanded them.

a. Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it: In the afterglow of the consecration experience (which Nadab and Abihu were part of), these two sons of Aaron sought out their own relationship with God, apart from the revelation granted through Moses.

i. We don't know what their motivation was. Perhaps it was

pride, perhaps it was ambition, perhaps it was jealousy, perhaps it was impatience that motivated them. Whatever their exact motivation, it wasn't holiness unto the LORD.

ii. Nadab and Abihu had a legacy of great spiritual experiences. They saw first-hand:

· All the miracles God did in bringing the nation out of Egypt.

· The voice of God and saw the fire, lightning, smoke, and felt the thunder and the earthquake with the rest of the nation at Mount Sinai.

· They went up with Moses, Aaron, and the seventy elders for a special meeting with God on Mount Sinai (Exodus 24:1-2), where they saw the God of Israel . . . so they say God, and they ate and drank (Exodus 24:9-11).

iii. This shows that even a legacy of great spiritual experiences can't keep us right with God - only an abiding relationship grounded in the truth of God's word can.

b. Which He had not commanded them: They came in an unauthorized way, coming to God, but demanding to come their own way. Therefore God considered this a profane fire before the LORD.

i. This was a misuse of special incense. This incense was regarded as holy for the LORD (Exodus 30:35-37). It wasn't to be used in someone's experiment with God.

ii. Profane fire was a fire not kindled from the altar of burnt offering; it was fire not associated with the atoning and redeeming work of sacrifice.

iii. The fire in the altar of burnt offering was sacred because it was kindled by God Himself. Nadab and Abihu offered a fire of their own making. Perhaps they thought that all fire was the same, and the undiscerning may have agreed with them. But all fire isn't the same and there is a huge difference between the fire kindled by God and fire conjured up by man.

iv. We also should not forget that Satan himself can deceive with fire. In the great tribulation the Antichrist and his lieutenant will be able to make fire come down from heaven on the earth in the sight of men (Revelation 13:13). They will use this fire to deceive the undiscerning.

v. Worst of all, before the LORD probably means they dared even to go past the veil into the Most Holy Place. Perhaps they thought they had accomplished too much during their time of consecration, and were now worthy to go right in.

2. (2) The judgment of God upon Nadab and Abihu.

So fire went out from the LORD and devoured them, and they died before the LORD.

a. So fire went out from the LORD: The same fire that showed forth God's glory in Leviticus 9:24 now showed His judgment at these unfaithful priests.

b. And devoured them: The fire of Leviticus 9:24 was a fire of glory and this was a fire of judgment. Yet in many ways it was the same fire.

i. Fire is a figure of searching judgment and purification. Our works for Jesus will be judged by fire (1 Corinthians 3:13-15), and Jesus is described as having eyes like a flame of fire (Revelation 1:14). He has eyes of searching judgment and discernment.

ii. Many of those who cry out to God, "send your fire among us" think only of a Leviticus 9:24 fire, without considering the same fire is present to purify and cleanse in Leviticus 10:2. Truth be known, many of us desperately beg God not to send his fire, so the purity of His judgments will not be known among us. God reads our hearts and not only our pious prayers to send revival fire.

c. They died before the LORD: They may well have been struck down in the Most Holy Place itself.

3. (3) God's warning to Moses and Aaron.

And Moses said to Aaron, "This is what the LORD spoke, saying: 'By those who come near Me I must be regarded as holy; And before all the people I must be glorified.' " So Aaron held his peace.

a. So Aaron held his peace: Aaron just saw two of his sons struck down before the LORD. It was natural for him to question or even to lament - but God would not allow it. More important than Aaron's right to grieve was the respect of God's holiness.

b. By those who come near Me I must be regarded as holy: Many think they can come their own way before God and do their own thing in His presence. But God demands to be regarded as holy by all those who come near to Him.

i. Make no mistake: We can come to God just as we are, but we may not come to Him our own way. We must come the way He has provided, the way made in Jesus Christ.

c. And before all the people I must be glorified: This reminds us that God must be glorified in the meetings of His people. The focus must not be on man, on his cleverness, on his insight, or on his ingenuity. Those who fail to glorify God will not be rewarded.

B. Aftermath of God's judgment on Nadab and Abihu.

1. (4-5) The bodies are removed.

And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, "Come near, carry your brethren from before the sanctuary out of the camp." So they went near and carried them by their tunics out of the camp, as Moses had said.

a. Come near, carry your brethren from before the sanctuary out of the camp: Moses would not send a consecrated priest (Aaron or one of his sons) to carry these dead bodies outside the Tabernacle courts to burial. The work of burial had to be done instead by these relatives.

2. (6-7) Mourning is prohibited.

And Moses said to Aaron, and to Eleazar and Ithamar, his sons, "Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people. But let your brethren, the whole house of Israel, bewail the burning which the LORD has kindled. You shall not go out from the door of the tabernacle of meeting, lest you die, for the anointing oil of the LORD is upon you." And they did according to the word of Moses."

a. Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people: This perhaps was the hardest day of Aaron's life. Two of his sons were dead before him, and he could not mourn them. To mourn might have implied - even in the slightest way - that God was wrong in bringing this fire upon Nadab and Abihu, and Aaron or Moses could not communicate this.

b. You shall not go out from the door of the tabernacle of meeting, lest you die: Aaron must also have thought, "I did worse than this at the golden calf incident; why did God take them?" But Aaron did that before his consecration as a priest. After his consecration, he and his sons had a greater accountability (for the anointing oil of the LORD is upon you).

3. (8-11) The prohibition of drunkenness.

Then the LORD spoke to Aaron, saying: "Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations, that you may distinguish between holy and unholy, and between unclean and clean, and that you may teach the children of Israel all the statutes which the LORD has spoken to them by the hand of Moses."

a. Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die: This commandment to the priests of Israel came right after the judgment of Nadab and Abihu. This causes us to believe they may have been drunk when they were so foolish as to offer their profane fire before the LORD.

b. That you may distinguish between holy and unholy, and between unclean and clean: God did not want the hearts and minds of his servants clouded with alcohol when they came to serve Him. Since alcohol is a depressant, it takes away the ability to completely give one's self to God.

4. (12-15) The priest's portions defined.

And Moses spoke to Aaron, and to Eleazar and Ithamar, his sons who were left: "Take the grain offering that remains of the offerings made by fire to the LORD, and eat it without leaven beside the altar; for it is most holy. You shall eat it in a holy place, because it is your due and your sons' due, of the sacrifices made by fire to the LORD; for so I have been commanded. The breast of the wave offering and the thigh of the heave offering you shall eat in a clean place, you, your sons, and your daughters with you; for they are your due and your sons' due, which are given from the sacrifices of peace offerings of the children of Israel. The thigh of the heave offering and the breast of the wave offering they shall bring with the offerings of fat made by fire, to offer as a wave offering before the LORD. And it shall be yours and your sons' with you, by a statute forever, as the LORD has commanded."

a. Take the grain offering that remains of the offerings made by fire to the LORD, and eat it without leaven beside the altar: What was left over from a grain offering belonged to the priests, but they could not take it home to eat it. It had to be eaten beside the altar.

b. The breast of the wave offering and the thigh of the heave offering you shall eat in a clean place: These portions of a sacrifice belonged to a priest and to his household. They could be eaten in any clean place.

5. (16-20) Confusion in the priesthood.

Then Moses made careful inquiry about the goat of the sin offering, and there it was; burned up. And he was angry with Eleazar and Ithamar, the sons of Aaron who were left, saying, "Why have you not eaten the sin offering in a holy place, since it is most holy, and God has given it to you to bear the guilt of the congregation, to make atonement for them before the LORD? See! Its blood was not brought inside the holy place; indeed you should have eaten it in a holy place, as I commanded." And Aaron said to Moses, "Look, this day they have offered their sin offering and their burnt offering before the LORD, and such things have befallen me! If I had eaten the sin offering today, would it have been accepted in the sight of the LORD?" So when Moses heard that, he was content.

a. Moses made careful inquiry about the goat of the sin offering, and there it was; burned up: Moses wanted to know why Eleazar and Ithamar didn't eat the portions of sacrifice that were given for the priests to eat. Since Aaron replied on their behalf in Leviticus 10:19, it seems they did not eat it because they followed their father's example.

i. We often find it easy to burn the sin offering, and hard to eat it. Burning hard against sin in a judging manner is easy. To sit down with a brother or sister as a fellow sinner and partake of the sin offering with them means you realize you aren't any better than them. Only this kind of heart can minister to people.

ii. Jesus had this kind of heart, even though He had no sin! He still identified with His people in his humble birth, simple life, baptism, and death. Moses said the sin offering was given to bear the guilt of the congregation, to make atonement for them before the LORD. That's why he was upset when Aaron didn't eat it. But Jesus did "eat" the sin offering when He stood as a sinner in our place and received the judgment we deserved.

b. And such things have befallen me! Aaron did not eat of the sin offering because he mourned the loss of his sons. Though Aaron was not allowed to do any of the other signs of mourning, it was appropriate that he fast on the day of his sons' death - and so he did, and Moses was satisfied with this explanation (he was content).

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 10 (Chapter Introduction)

Overview

Lev 10:1, Nadab and Abihu, for offering strange fire, are burnt by fire; Lev 10:6, Aaron and his sons are forbidden to mourn for them; Lev 10:8, The priests are forbidden wine when they are to go into the tabernacle; Lev 10:12, The law of eating the holy things; Lev 10:16, Aaron’s excuse for transgressing thereof.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 10 (Chapter Introduction)

CHAPTER 10

Nadab and Abihu offering strange fire, are devoured by fire from heaven, Lev 10:1,2 ; for God will be sanctified by them that draw near unto him, Lev 10:3 . Their dead bodies carried without the camp, Lev 10:4,5 . Aaron and his two other sons forbad to mourn, Lev 10:6 ; also to drink wine or any strong drink, Lev 10:8,9 . Their duty to distinguish between holy and unholy; and to teach the people all the statutes of the Lord, Lev 10:10,11 . Moses declares to them what of the burnt-offerings they might eat, Lev 10:12-15 ; is angry that the sin-offering was not eat, nor the blood carried into the holy place, Lev 10:16-18 . He is appeased by Aaron, Lev 10:19,20 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 10 (Chapter Introduction)

(Lev 10:1, Lev 10:2) The sin and death of Nadab and Abihu.

(Lev 10:3-7) Aaron and his sons forbidden to mourn for Nadab and Abihu.

(Lev 10:8-11) Wine forbidden to the priests when in the service of the tabernacle.

(Lev 10:12-20) Of eating the holy things.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 10 (Chapter Introduction)

The story of this chapter is as sad an interruption to the institutions of the levitical law as that of the golden calf was to the account of the erecting of the tabernacle. Here is, I. The sin and death of Nadab and Abihu, the sons of Aaron (Lev 10:1, Lev 10:2). II. The quieting of Aaron under this sore affliction (Lev 10:3). III. Orders given and observed about the funeral and mourning (Lev 10:4-7). IV. A command to the priests not to drink wine when they went in to minister (Lev 10:8-11). V. The care Moses took that they should go on with their work, notwithstanding the agitation produced by this event (Lev 10:12, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 10 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 10

This chapter begins with the sin and punishment of two sons of Aaron, Nadab and Abihu, Lev 10:1 for whose death Aaron and his sons are commanded not to mourn, nor to depart from the tabernacle, Lev 10:6 and an order is given, prohibiting the priests from drinking wine when they went into it, Lev 10:8 the law of eating holy things, both those that were more, and those that were less holy, is enjoined, Lev 10:12 and the flesh of the sin offering not being eaten, but burnt, Aaron's sons are blamed for it, for which he makes an apology to the satisfaction of Moses, Lev 10:16.