Text -- Leviticus 10:8-11 (NET)

Perpetual Statutes the Lord Spoke to Aaron

10:8 Then the Lord spoke to Aaron, 10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, 10:10 as well as to distinguish between the holy and the common, and between the unclean and the clean, 10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through Moses.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 10:9

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.

Wesley: Lev 10:10

Persons and things, which Nadab and Abihu did not.

Wesley: Lev 10:11

Which drunken persons are very unfit to do.

JFB: Lev 10:8-11

This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Lev 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.

Clarke: Lev 10:9

Do not drink wine nor strong drink - The cabalistical commentator, Baal Hatturim, and others, have supposed, from the introduction of this command here, that Aaron’ s sons had sinned through excess of wine, and that they had attempted to celebrate the Divine service in a state of 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).

Clarke: Lev 10:10

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

Calvin: Lev 10:9

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; ¹⁸⁸ 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, (Mal 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.

TSK: Lev 10:9

Do not : Num 6:3, Num 6:20; Pro 31:4, Pro 31:5; Isa 28:7; Jer 35:5, Jer 35:6; Eze 44:21; Luk 1:15; Eph 5:18; 1Ti 3:3, 1Ti 3:8, 1Ti 5:23; Tit 1:7

strong drink : The Hebrew shecher , Arabic sakar , or sukr , Greek σικερα , from shachar , to inebriate, signifies any kind of fermented and inebriating liquor beside wine. So St. Jerome informs us, that sicera in Hebrew denotes any inebriating liquor, whether made of corn, the juice of apples, honey, dates, or any other fruit. These different kinds of liquors are described by Pliny, who calls then vina factitia . One of the four prohibited drinks among the Mohammedans in India is called sakar , which denotes inebriating liquor in general, but especially date wine.

it shall be : Lev 3:17

TSK: Lev 10:10

Lev 11:47, Lev 20:25, Lev 20:26; Jer 15:19; Eze 22:26, Eze 44:23; Tit 1:15; 1Pe 1:14-16

TSK: Lev 10:11

Deu 24:8, Deu 33:10; 2Ch 17:9, 2Ch 30:22; Neh 8:2, Neh 8:8, Neh 9:13, Neh 9:14; Jer 2:8, Jer 18:18; Mal 2:7; Mat 28:20; Act 20:27; 1Th 4:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 10:9-11

When the priest was on duty he was to abstain from wine and strong drink, lest he should commit excess (see Lev 10:1), and so become disqualified for carrying out the precepts of the ceremonial Law.

Lev 10:9

Strong drink - The Hebrew word is employed here to denote strong drinks of any kind except wine made from the grape.

Lev 10:10

Unholy ... unclean - Common, as not consecrated; and what would occasion defilement by being touched or eaten. Compare Act 10:14.

Lev 10:11

That is, "that you may, by your example in your ministrations, preserve the minds of the Israelites from confusion in regard to the distinctions made by the divine Law."

Poole: Lev 10:9

This is here added, either because Nadab and Abihu had been led to their error 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 least 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 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 in his prescriptions for his worship, required this abstinence from his priests in their idolatrous service.

Poole: Lev 10:10

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.

Poole: Lev 10:11

That ye may teach be apt to teach aright, which drunken persons are very unfit to do.

Haydock: Lev 10:9

Drunk. Hebrew shekar; which the Septuagint and Vulgate commonly translate by sicera, any strong liquor, (St. Jerome) particularly palm-wine. (St. Chrysostom in Isai. v. 11.) Jonathan says old wine. Hecateus assures us, that the Jews drink no wine at all in the temple. But the Rabbins admit of some exceptions. This abstinence was prescribed by any other nations to their priests and magistrates in office. (Calmet) ---

The intent of the law, is to prevent any mistake arising from the fumes of wine, (ver. 10,) as likewise all drowsiness or foolish mirth. As mourning and excessive grief are prohibited on the one hand; so are intoxicating liquors, on the other. (Haydock)

Gill: Lev 10:8

And the Lord spake unto Aaron,.... Because he was a prophet, Aben Ezra says; but the reason rather seems to be, because be was the high priest, and now invested with his office, and in the execution of it, and therefore the following law respecting the priest's drinking of wine was given: some say, as the same writer observes, that God spake to him by Moses; but it rather seems that he spoke to Aaron immediately: according to Jarchi, this order was delivered to him as a reward for his silence, and to do honour to him on that account: saying; as follows.

Gill: Lev 10:9

Do not drink wine or strong drink,.... This law following upon the affair of Nadab and Abihu has caused some to think, and not without some reason, that they were drunk with wine or strong drink, when they offered strange fire; and indeed it is hardly to be accounted for upon any other foot that they should do it; but having feasted that day upon the peace offerings, and drank freely, it being the first day of their entrance on their office, they were, it may be supposed, elated and merry, and drank more than they should; wherefore this law was given, to restrain from such a disorderly and scandalous practice; not only wine, which is inebriating, but strong drink also is forbidden, which, as Aben Ezra says, is made either of a sort of wheat, or honey, or dates: and so Kimchi ^p and Ben Melech on the place after him observe, that this includes whatsoever inebriates, besides wine; and that their doctors say, whosoever drinks milk or honey (they must mean some strong liquor extracted from thence), if he enters into the tabernacle he is guilty:

thou nor thy sons with thee; the Targum of Jonathan adds, as did thy sons, who died by the burning of fire; that is, he and his sons were to avoid drinking wine or strong drink to excess, as his two sons had done, which led them to offer strange fire, for which they suffered death:

when ye go into the tabernacle of the congregation, lest ye die; they might drink wine at other times, in a moderate manner; but it seems by this they were not to drink any at all when they were about to go to service, or to enter into the tabernacle in order to do it: indeed, according to the Jewish canons, every priest that is fit for service, if he drinks wine, it is forbidden him to enter in (to the tabernacle, and so) from the altar (of burnt offering) and inward (into the holy place); and if he goes in and does his service it is profane (unlawful and rejected), and he is guilty of death by the hand of heaven; and he that drinks the fourth part (of a log) of wine at one time, of wine forty days old; but if he drinks less than a fourth part of wine, or drinks a fourth part and stops between, and mixes it with water, or drinks wine out of the press within forty days (i.e. not quite so many days old), though more than a fourth part, he is free, and does not profane his service; if he drinks more than a fourth part of wine, though it is mixed, and though he stops and drinks little by little, he is guilty of death, and his service is profane (or rejected); if he is drunk with the rest of liquors that make drunk, he is forbidden to go into the sanctuary; but if he goes in and serves, and he is drunk with the rest of liquors that make drunk, whether of milk or of figs (a strong liquor made of them), he is to be beaten, but his service is right; for they are not guilty of death but on account of wine in the hour of service; and it does not profane service, but being drunken with wine ^q: in imitation of this, Heathen priests were forbid wine, and abstained from it, particularly the Egyptian priests; at whom it is said ^r, some of them never drink any wine, and others taste but a little of it, because it is said to harm the nerves, to fill the head, or make it heavy, to hinder invention and excite to lust:

it shall be a statute for ever throughout all your generations: even to the coming of the Messiah; and now under the Gospel dispensation, though wine in moderation is allowed Gospel ministers, yet they are not to be given to it; it is a shame to any Christian man to be drunk with wine, and more especially a minister, and still more so when in his service; see Eze 44:21.

Gill: Lev 10:10

And that ye may put difference between holy and unholy,.... That being sober they might be able to distinguish between the one and the other; which a drunken man, having his mind and senses disturbed, is not capable of; as between holy and unholy persons, and between holy and unholy things; particularly, as Aben Ezra interprets it, between a sacred place and one that is common, and between a holy day and a common week day; the knowledge and memory of which may be lost through intemperance; and so that may be done in a place and on a day which ought not to be done, or that omitted on a day and in a place which ought to be done:

and between unclean and clean; between unclean men and women, beasts and fowls, and clean ones; and between unclean things in a ceremonial sense, and those that are clean, which a man in liquor may be no judge of: hence, as the above writer observes, after this section follow laws concerning fowls clean and unclean, the purification of a woman after childbirth, the leprosy in men, garments and houses, and concerning profluvious and menstruous persons; all which the priests were to be judges of, and therefore ought to be sober.

Gill: Lev 10:11

And that ye may teach the children of Israel all the statutes,.... Laws, precepts, ordinances, moral, ceremonial, and judicial, which was the business of the priests to do, Mal 2:7 but one inebriated with liquor would be incapable of giving instructions about any of those things:

which the Lord hath spoken unto them by the hand of Moses: particularly those delivered and recorded in Exo 20:1 and as not the priests, so neither any other Israelite might instruct ^s, nor indeed would be capable of instructing others when in liquor; and therefore excessive drinking, as it should be carefully avoided by all men, so more especially by those who by their office are teachers of others; see Pro 31:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 10:9

¹ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

NET Notes: Lev 10:10

¹ tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.

² sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.

NET Notes: Lev 10:11

¹ tn Heb “by the hand of” (so KJV).

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.

Maclaren: Lev 10:1-11

Lev. 10:1-11

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. 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 wont 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. 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.'--Lev. 10:1-11.

This solemn story of sin and punishment is connected with the preceding chapter by a simple and.' Probably, therefore, Nadab and Abihu offered strange fire,' immediately after the fire from Jehovah had consumed the appointed sacrifice. Their sin was aggravated by the time of its being committed. But a week had passed since the consecration of their father and themselves as priests. The first sacrifices had just been offered, and here, in the very blossoming time, came a vile canker. If such license in setting aside the prescriptions of the newly established sacrificial order asserted itself then, to what lengths might it not run when the first impression of sanctity and of God's commandment had been worn by time and custom? The sin was further aggravated by the sinners being priests, who were doubly obliged to punctilious adherence to the instituted ritual. If they set the example of contempt, would not the people better (or, rather, worsen) their instruction?

Unquestionably, their punishment was awfully severe. But we shall entirely misconceive their sin if we judge it by our standards. We are not dependent on forms as Israel was, but the spiritual religion of Christianity was only made possible by the externalism of the older system. The sweet kernel would not have softened and become juicy without the shelter of the hard shell. Scaffolding is needed to erect s building; and he is not a wise man who either despises or would keep permanently standing the scaffold poles.

We draw a broad distinction between positive commandments and moral or religious obligations. But in the Mosaic legislation that distinction does not exist. There, all precepts are God's uttered will, and all disobedience is rebellion against Him. Nor could it be otherwise at the stage of development which Israel had reached.

What, then, was the crime of these two rash sons of Aaron? That involves two questions: What did they do? and What was the sin of doing it? The former question may be answered in various ways. Certainly the designation of strange fire' seems best explained by the usual supposition that it means fire not taken from the altar. The other explanations, which make the sin to have been offering at an unauthorized time, or offering incense not compounded according to the prescription, give an unnatural meaning to the phrase. It was the fire' which was wrong,--that is, it was fire which they had kindled,' caught up from some common culinary hearth, or created by themselves in some way.

What was their sin in thus offering it? Plainly, the narrative points to the essence of the crime in calling it fire which He had not commanded.' So this was their crime, that they were tampering with the appointed order which but a week before they had been consecrated to conserve and administer; that they were thus thrusting in self-will and personal caprice, as of equal authority with the divine commandment; that they were arrogating the right to cut and carve God's appointments, as the whim or excitement of the moment dictated; and that they were doing their best to obliterate the distinction on the preservation of which religion, morality, and the national existence depended; namely, the distinction between holy and common, clean and unclean. To plough that distinction deep into the national consciousness was no small part of the purpose of the law; and here were two of its appointed witnesses disregarding it, and flying in its face. The flash of holy fire consuming the sacrifices had scarcely faded off their eyeballs when they thus sinned.

They have had many successors, not only in Israel, while a ritual demanding punctilious conformity lasted, but in Christendom since. Alas! our censers are often flaming with strange fire.' How much so-called Christian worship glows with self-will or with partisan zeal! When we seek to worship God for what we can get, when we rush into His presence with hot, eager desires which we have not subordinated to His will, we are burning strange fire which He has not commanded.' The only fire which should kindle the incense in our censers, and send it up to heaven in fragrant wreaths, is fire caught from the altar of sacrifice. God must kindle the flame in our hearts if we are to render these else cold hearts to Him.

The prayers I bring will then be sweet indeedIf Thou the Spirit give, by which I pray.'

The swift, terrible punishment does indeed bear marks of the severity of that earlier stage of revelation. But it was not disproportioned to the offence, and it was not the cruelty of a martinet who avenged ceremonial lapses with penalties which should have been kept for moral offences. The surface of the sin was ceremonial impropriety; the heart of it was flouting Jehovah and His law. It was better that two men should die, and the whole nation perish not, as it would have done if their example had been followed. It is mercy to trample out the first sparks beside a powder-barrel.

There is a very striking parallel between verse 2 and the last verse of the preceding chapter. In both the same expression is used, There came forth fire from before the Lord, and consumed' (the word rendered devoured in verse 2 is the same in Hebrew as consumed). So, then, the same divine fire, which had graciously signified God's acceptance of the appointed sacrifice, now flashed out with lightning-like power of destruction, and killed the two rebel priests. There is dormant potency of destruction in the God who reveals Himself as gracious. The wrath of the Lamb' is as real as His gentleness. The Gospel is the savoir of life unto life' and of death unto death.'

Moses' word to the stunned father is of a piece with the severity of the whole incident. No voice of condolence or sympathy comes from him. The brother is swallowed up in the lawgiver. He puts into words the meaning of the terrible stroke, and expects Aaron to acquiesce, though his heart bleeds. What was his interpretation? tie saw in it God's purpose to be sanctified in them that come nigh Him.' The priests were these. Nadab and Abihu had been consecrated for the purpose of enforcing the truth of God's holiness. They had done the very opposite, by breaking down the distinction between sacred and common.

But their nearness to God brought with it not only corresponding obligations, but corresponding criminality and penalty, if these obligations were not discharged. If God is not sanctified' by His servants, He will sanctify Himself on them. If His people do not set forth His infinite separation from all evil and elevation above all creatures, He will proclaim these truths in lightning that kills and thunder that roars. It is a universal law which Moses sternly spoke to Aaron instead of comfort, bidding him recognize the necessity of the fearful blow to his paternal heart. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities.'

The prohibition to Aaron and his sons to show signs of mourning is as stern as the rest of the story, and serves to insist upon the true point of view from which to regard it. For the official representatives of the divine order of worship to mourn the deaths of its assailants would have seemed to indicate their murmuring at God's judgments, and might have led them to participate in the sin while they lamented its punishment. It is hard to mourn and not to repine. Affection blinds to the ill-desert of its objects. Nadab's and Abihu's stark corpses lying in the forecourt of the sanctuary, and Aaron's dry eyes and undisturbed attire, proclaim the same truths,--the gravity of the dead men's sin, and the righteous judgment of God. But the people might sorrow, for their mourning would help to imprint on them more deeply the lessons of the dread event.

While the victims' cousins carried their bodies to their graves in the sand, their father and brothers had to remain in the Tabernacle, because the anointing oil of Jehovah is upon you.' That oil, as the symbol of the Spirit, separates those on whom it is poured from all contact with death, from participation in sin, from the weight of sorrow. What have immortality, righteousness, joy in the Holy Ghost, to do with these dark shadows? Those whom God has called to His immediate service must hold themselves apart from earthly passions, and must control natural affection, if indulging it imperils their clear witness to God's righteous will.

The prohibition (verses 8-11) of wine and strong drink during the discharge of the priestly functions seems to suggest that Nadab and Abihu had committed their sin while in some degree intoxicated. Be that as it may, the prohibition is rested upon the necessity of preserving, in all its depth and breadth, the distinction between common and holy which Nadab and Abihu had broken down. That distinction was to be very present to the priest in his work, and how could he have the clearness of mind, the collectedness and composure, the sense of the sanctity of his office, and ministrations which it requires and gives, if he was under the influence of strong drink?

Nothing has more power to blur the sharpness of moral and religious insight than even a small amount of alcohol. God must be worshipped with clear brain and naturally beating heart. Not the fumes of wine, in which there lurks almost necessarily the tendency to excess,' but the being filled with the Spirit' supplies the only legitimate stimulus to devotion. Besides the personal reason for abstinence, there was another,-namely, that only so could the priests teach the people the statutes' of Jehovah. Lips stained from the wine-cup would not be fit to speak holy words. Words spoken by such would carry no power.

God's servants can never impress on the sluggish conscience of society their solemn messages from God, unless they are conspicuously free from self-indulgence, and show by their example the gulf, wide as between heaven and hell, which parts cleanness from uncleanness. Our lives must witness to the eternal distinction between good and evil, if we are to draw men to abhor that which is evil, and cleave to that which is good.'

MHCC: Lev 10:8-11

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.

Matthew Henry: Lev 10:8-11

Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Lev 10:8): 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, Lev 10:9. 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 (Eze 44:21), and so it is required of gospel ministers that they be not given to wine, 1Ti 3:3. 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, Luk 21:34. 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, 1Pe 4:7. 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 tomorrow 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 28:7. 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, Lev 10:10. 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 15:19. (2.) That they might be able to teach the people (Lev 10:11), for that was a part of the priests' work (Deu 33:10); 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.

Keil-Delitzsch: 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.

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 10:8-11

The Lord's commands to Aaron 10:8-11

This is the only time that Leviticus records God speaking directly to Aaron by himself. This shows the importance of what follows and that God still approved of Aaron as the high priest.

The "strong drink" referred to (v. 8) was an intoxicating drink. The commentators differ in their understanding of its composition. It was inappropriate for the priests to drink this concoction on duty. The inclusion of this prohibition in this context has led some commentators to assume that Nadab and Abihu must have been under the influence of this drink.⁹³ This is a possibility. Other students of the passage see the tie as being rash behavior.⁹⁴

"The essence of the priestly ministry is articulated in Leviticus 10:10-11 . . . . Israel, then, was a people separated to Yahweh from among all the nations of the earth. Her lifestyle and, indeed, her very character must advertise to all peoples the meaning of that identity and mission."⁹⁵

Leaders of the Christian church should also be temperate in their use of drink (1 Tim. 3:3, 8; Titus 2:2-3).

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.