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Commentary on Leviticus 10 verses 1–2
Here is, I. The great sin that Nadab and Abihu were guilty of: and a great sin we must call it, how little soever it appears in our eye, because it is evident by the punishment of it that it was highly provoking to the God of heaven, whose judgment, we are sure, is according to truth. But what was their sin? All the account here given of it is that they offered strange fire before the Lord, which he commanded them not (Lev 10:1), and the same Num 3:4. 1. It does not appear the they had any orders to burn incense at all at this time. It is true their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but, it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices (Lev 9:8, Lev 9:15, Lev 9:18), and his sons were only to attend him (Lev 10:9, Lev 10:12, Lev 10:18); therefore Moses and Aaron only went into the tabernacle, v. 23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Exo 30:9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exo 39:38), and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, Ch2 26:16. The priests were to burn incense only when it was their lot (Luk 1:9), and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord and which henceforward must be used in offering both sacrifice and incense (Rev 8:5), they took common fire, probably from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. For (as bishop Hall well observes here) "It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed." 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to bred a contempt of the divine Majesty; and now that they were priests they thought they might do what they pleased. 5. There is reason to suspect that they were drunk when they did it, because of the law which was given upon this occasion, Lev 10:8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine; they drank and forgot the law (Pro 31:5) and were guilty of this fatal miscarriage. 6. No doubt it was done presumptuously; for, if it had been done through ignorance, they would have been allowed the benefit of the law lately made, even for the priests, that they should bring a sin-offering, Lev 4:2, Lev 4:3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Num 15:30.
II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, Lev 10:2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (Lev 9:24), which showed what justice would have done to all the guilty people if infinite mercy had not found and accepted a ransom; and, if that fire struck such an awe upon the people, much more would this.
1.Observe the severity of their punishment. (1.) They died. Might it not have sufficed if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. (2.) They died suddenly, in the very act of their sin, and had not time so much as to cry, "Lord, have mercy upon us!" Though God is long-suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. (3.) They died before the Lord; that is, before the veil that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. Those that sinned before the Lord died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Rev 14:10. (4.) They died by fire, as by fire they sinned. They slighted the fire that came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus those that hate to be refined by the fire of divine grace will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (Lev 10:5), but, like lightning, struck them dead in an instant; by these different effects of the same fire God would show that it was no common fire, but kindled by the breath of the Almighty, Isa 30:23. (5.) It is twice taken notice of in scripture that they died childless, Num 3:4, and Ch1 24:2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of.
2.But why did the Lord deal thus severely with them? Were they not the sons of Aaron, the saint of the Lord, nephews to Moses, the great favourite of heaven? Was not the holy anointing oil sprinkled upon them, as men whom God had set apart for himself? Had they not diligently attended during the seven days of their consecration, and kept the charge of the Lord, and might not that atone for this rashness? Would it not excuse them that they were young men, as yet unexperienced in these services, that it was the first offence, and done in a transport of joy for their elevation? And besides, never could men be worse spared: a great deal of work was now lately cut out for the priests to do, and the priesthood was confined to Aaron and his seed; he has but four sons; if two of them die, there will not be hands enough to do the service of the tabernacle; if they die childless, the house of Aaron will become weak and little, and the priesthood will be in danger of being lost for want of heirs. But none of all these considerations shall serve either to excuse the offence or bring off the offenders. For, (1.) The sin was greatly aggravated. It was a manifest contempt of Moses, and the divine law that was given by Moses. Hitherto it had been expressly observed concerning every thing that was done that they did it as the Lord commanded Moses, in opposition to which it is here said they did that which the Lord commanded them not, but they did it of their own heads. God was now teaching his people obedience, and to do every thing by rule, as becomes servants; for priests therefore to break rules and disobey was such a provocation as must by no means go unpunished. Their character made their sin more exceedingly sinful. For the sons of Aaron, his eldest sons, whom God had chosen to be immediate attendants upon him, for them to be guilty of such a piece of presumption, it cannot be suffered. There was in their sin a contempt of God's glory, which had now newly appeared in fire, as if that fire were needless, they had as good of their own before. (2.) Their punishment was a piece of necessary justice, now at the first settling of the ceremonial institutions. It is often threatened in the law that such and such offenders should be cut off from the people; and here God explained the threatening with a witness. Now that the laws concerning sacrifices were newly made, lest any should be tempted to think lightly of them because they descended to many circumstances which seemed very minute, these that were the first transgressors were thus punished, for warning to others, and to show how jealous God is in the matters of his worship. Thus he magnified the law and made it honourable; and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so that they die not, was not a mere bugbear, but fair warning of their danger, if they did the work of the Lord negligently. And no doubt this exemplary piece of justice at first prevented many irregularities afterwards. Thus Ananias and Sapphira were punished, when they presumed to lie to the Holy Ghost, that newly-descended fire. (3.) As the people's falling into idolatry, presently after the moral law was given, shows the weakness of the law and its insufficiency to take away sin, so the sin and punishment of these priests show the imperfection of that priesthood from the very beginning, and its inability to shelter any from the fire of God's wrath otherwise than as it was typical of Christ's priesthood, in the execution of which there never was, nor can be, any irregularity, or false step taken.
Nor do we propose this, dearest brother, without the authority of divine Scripture, when we say that all things are arranged by divine direction by a certain law and by special ordinance, and that none can usurp to himself, in opposition to the bishops and priests, anything which is not of his own right and power. For Korah, Dathan, and Abiram endeavoured to usurp, in opposition to Moses and Aaron the priest, the power of sacrificing; and they did not do without punishment what they unlawfully dared. The sons of Aaron also, who placed strange fire upon the altar, were at once consumed in the sight of an angry Lord; which punishment remains to those who introduce strange water by a false baptism, that the divine vengeance may avenge and chastise when heretics do that in opposition to the Church, which the Church alone is allowed to do.
The sons of Aaron also, who set upon the altar a strange fire not commanded by the Lord, were at once blotted out in the sight of the avenging Lord. These examples, you will see, are being followed wherever the tradition which comes from God is despised by lovers of strange doctrine and replaced by teaching of merely human authority.
This is not far from being a sign of our unhappy time, in which some who have attained positions as priests and teachers—merely to mention it is both distressing and sad enough—are consumed by the fire of heavenly vengeance because they prefer the fire of cupidity to the fire of heavenly love. Their eternal damnation was prefigured by the temporal death of Aaron’s sons.
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SUMMARY
Leviticus 10:1 records the shocking and immediate judgment of Nadab and Abihu, two of Aaron's sons, who, despite their recent consecration as priests, offered "strange fire" before the LORD. This act of unauthorized worship, occurring on the very day of the Tabernacle's dedication and priestly inauguration, represented a profound violation of God's explicit commands regarding holy worship and underscored the absolute holiness of God and the severe consequences of disobedience, particularly for those entrusted with sacred duties.
CONTEXT
Literary Context: This dramatic event immediately follows the elaborate consecration of Aaron and his sons as priests (Leviticus 8) and the glorious inauguration of the Tabernacle worship, where God's glory descended and consumed the inaugural sacrifices (Leviticus 9). The preceding chapters meticulously detail the precise rituals for priestly ordination, the proper offerings, and the specific procedures for approaching God in the newly established Tabernacle. The descent of divine fire in Leviticus 9:24 signaled God's acceptance and presence. Nadab and Abihu's transgression thus stands in stark contrast to the preceding divine approval, highlighting the immediate and severe consequences of deviating from God's prescribed worship, even in moments of great spiritual triumph and divine manifestation. The narrative quickly shifts from celebration to solemn warning, setting the tone for the subsequent laws concerning priestly conduct and purity.
Historical & Cultural Context: The giving of the Law at Sinai and the establishment of the Tabernacle marked a pivotal moment in Israel's history, defining their unique covenant relationship with Yahweh. Unlike the polytheistic practices of surrounding nations, where deities were often approached with human-invented rituals or appeased through various means, Israel's worship was to be exclusively and precisely defined by God Himself. The Tabernacle was not merely a building but the sacred dwelling place of God's presence among His people, a place demanding utmost reverence and adherence to divine protocol. Priests, as mediators between God and Israel, bore immense responsibility to uphold these standards. Their role was to facilitate access to God, not to innovate or profane His presence. The severity of the judgment on Nadab and Abihu in Leviticus 10:2 served as a foundational lesson for the entire nation, emphasizing that God's holiness was not to be trifled with, and His commands, especially concerning worship, were absolute and non-negotiable. This event established a precedent for all future priestly service and communal worship, underscoring the gravity of approaching a holy God on His own terms.
Key Themes: The narrative of Nadab and Abihu's judgment contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the absolute holiness of God, emphasizing that His presence demands reverence, purity, and strict adherence to His revealed will. This event underscores the theme of obedience as paramount in worship, contrasting human innovation with divine command. It also highlights the sacred responsibility of the priesthood, demonstrating that those closest to God in service are held to the highest standard and face severe consequences for profaning His name or sanctuary. Finally, it reinforces the theme of distinguishing between the holy and the common, a foundational principle for Israel's covenant relationship with Yahweh, crucial for maintaining their unique identity and access to God's presence (Leviticus 10:10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Leviticus 10:1 employs several powerful literary devices. Juxtaposition is prominently featured, setting the solemn judgment of Nadab and Abihu immediately after the glorious consecration of the priesthood and the descent of God's fire in Leviticus 9. This stark contrast heightens the impact of their transgression and emphasizes the immediate consequences of profaning God's holiness. Symbolism is central, with "fire" representing both divine acceptance (the fire from the LORD consuming the sacrifices) and divine judgment (the fire consuming Nadab and Abihu). The "strange fire" itself is symbolic of human rebellion and unauthorized worship, contrasting sharply with the "holy fire" that God commanded. The narrative also functions as a didactic narrative or parable of warning, serving as a foundational lesson for all future generations of priests and the entire Israelite community about the absolute necessity of obedience and reverence in approaching God. The brevity and directness of the account contribute to its forceful impact, leaving no ambiguity about the severity of the offense and the swiftness of divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 10:1 profoundly underscores the absolute holiness of God and the non-negotiable requirement for His people, especially those in leadership, to approach Him on His terms. It teaches that true worship is not merely zealous or well-intentioned but must align precisely with God's revealed will. Any deviation, however seemingly minor, when it concerns the sacred and the presence of God, constitutes a serious offense. This event establishes the principle that God's character demands purity and obedience, and that His justice is swift when His holiness is profaned, serving as a perpetual warning against human innovation in divine service.
REFLECTION AND APPLICATION
The tragic account of Nadab and Abihu serves as a timeless and sobering reminder for all believers about the seriousness of approaching God and the importance of reverent obedience. In an age where casualness can sometimes infiltrate our understanding of God, this passage calls us back to an awe-filled recognition of His transcendent holiness. It challenges us to examine our own worship, both corporately and individually: Is it truly God-centered, or is it shaped by our preferences, traditions, or innovations? Do we seek to encounter God on His terms, as revealed in His Word, or do we attempt to bring Him into our comfort zones? For those in spiritual leadership, the warning is even more potent, underscoring the immense responsibility of handling sacred things and leading God's people in worship with integrity, faithfulness, and strict adherence to biblical principles. Our worship is not merely an outward act but a reflection of our heart's posture before the Almighty.
Questions for Reflection
FAQ
What exactly was "strange fire" and why was it so offensive to God?
Answer: "Strange fire" (Hebrew: esh zarah) refers to fire that was unauthorized or profane, meaning it did not come from the divinely kindled and perpetually burning fire on the altar of burnt offering, as God had explicitly commanded for the burning of incense (Leviticus 16:12). The offense was not merely a procedural error but a profound act of disobedience and irreverence. It represented human innovation and willfulness in the face of God's clear commands, profaning His holiness and the sacred space He had established for His presence. It was a challenge to God's authority and a failure to recognize the absolute purity required in His presence.
Why was the punishment for Nadab and Abihu so severe and immediate?
Answer: The severity and immediacy of the punishment underscore several crucial theological points. First, it demonstrated God's absolute holiness and the non-negotiable nature of His commands concerning worship. At the very inauguration of the Tabernacle and the priesthood, God needed to establish a clear precedent that His presence was to be approached with utmost reverence and obedience. Second, as leaders, Nadab and Abihu were held to a higher standard (James 3:1). Their sin was a public act of disobedience that could have corrupted the entire system of worship and led the people astray. God's swift judgment served as a powerful, foundational lesson for all Israel about the gravity of sin, especially profaning the sacred, and the consequences of failing to distinguish between the holy and the common (Leviticus 10:10).
CHRIST-CENTERED FULFILLMENT
The tragic account of Nadab and Abihu, highlighting the perils of unauthorized worship and the necessity of approaching a holy God on His prescribed terms, finds its ultimate fulfillment and resolution in Jesus Christ. The Old Covenant system, with its Tabernacle, priesthood, and sacrifices, continuously pointed to the need for a perfect mediator and a perfect offering. Nadab and Abihu's failure underscores the inadequacy of human priests and the temporary nature of the Mosaic covenant's provisions. In contrast, Jesus is the perfect High Priest, who offered Himself as the one, sufficient sacrifice for sins, thereby fulfilling all the requirements of the Law. Through His atoning work, believers now have bold access to the very presence of God not by human innovation or "strange fire," but by the "new and living way" consecrated by Christ's blood (Hebrews 10:20). Our worship under the New Covenant is no longer bound by earthly tabernacles or specific rituals but is to be offered "in spirit and truth" (John 4:24), empowered by the Holy Spirit and founded upon the finished work of Christ, who is Himself the ultimate, divinely authorized "fire" and the perfect incense of our prayers.