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Commentary on Leviticus 10 verses 12–20
Moses is here directing Aaron to go on with his service after this interruption. Afflictions should rather quicken us to our duty than take us off from it. Observe (Lev 10:12), He spoke unto Aaron and to his sons that were left. The notice taken of their survivorship intimates, 1. That Aaron should take comfort under the loss of two of his sons, from this consideration, that God had graciously spared him the other two, and that he had reason to be thankful for the remnant that was left, and all his sons were not dead, and, in token of his thankfulness to God, to go on cheerfully in his work. 2. That God's sparing them should be an engagement upon them to proceed in his service, and not to fly off from it. Here were four priests consecrated together, two were taken away, and two left; therefore the two that were left should endeavour to fill up the places of those that were gone, by double care and diligence in the services of the priesthood. Now,
I. Moses repeats the directions he had formerly given them about eating their share of the sacrifices, Lev 10:12-14, Lev 10:15. The priests must learn not only to put a difference between the holy and the unholy, as they had been taught (Lev 10:10), but also to distinguish between that which was most holy and that which was only holy of the things that were to eat. That part of the meat-offering which remained to the priest was most holy, and therefore must be eaten in the courts of the tabernacle, and by Aaron sons only (Lev 10:12, Lev 10:13); but the breast and shoulder of the peace-offerings might be eaten in any decent place out of the courts of the tabernacle, and by the daughters of their families. The meat-offerings, being annexed to the burnt-offerings, were intended only and wholly for the glory of God; but the peace-offerings were ordained for the furtherance of men's joy and comfort; the former therefore were the more sacred, and to be had more in veneration. This distinction the priests must carefully observe, and take heed of making any blunders. Moses does not pretend to give any reasons for this difference, but refers to his instructions: For so am I commanded, Lev 10:13. This was reason enough; he had received of the Lord all that he delivered unto them, Co1 11:23.
II. He enquires concerning one deviation from the appointment, which it seems had happened upon this occasion, which was this: - There was a goat to be sacrificed as a sin-offering or the people, Lev 9:15. Now the law of the sin-offerings was that if the blood of them was brought into the holy place, as that of the sin-offerings for the priest was, then the flesh was to be burnt without the camp; otherwise it was to be eaten by the priest in the holy place, Lev 6:30. The meaning of this is here explained (Lev 10:17), that the priests did hereby bear the iniquity of the congregation, that is, they were types of him who was to be made sin for us, and on whom God would lay the iniquity of us all. Now the blood of this goat was not brought into the holy place, and yet, it seems, it was burnt without the camp. Now observe here, 1. The gentle reproof Moses gives to Aaron and his sons for this irregularity. Here again Aaron sons are said to be those that were left alive (Lev 10:16), who therefore ought to have taken warning; and Moses was angry with them. Though he was the meekest man in the world, it seems he could be angry; and when he thought God was disobeyed and dishonoured, and the priesthood endangered, he would be angry. Yet observe how very mildly he deals with Aaron and his sons, considering their present affliction. He only tells them they should indeed have eaten it in the holy place, but is willing to hear what they have to say for themselves, being loth to speak to the grief of those whom God had wounded.
2.The plausible excuse which Aaron makes for this mistake. Moses charged the fault upon Eleazar and Ithamar (Lev 10:16), but it is probable that what they did was by Aaron direction, and therefore he apologized for it. He might have pleaded that this was a sin-offering for the congregation, and if it had been a bullock it must have been wholly burnt (Lev 4:21), and therefore why not now that it was a goat? But it seems it was otherwise ordered at this time, and therefore he makes his affliction his excuse, Lev 10:19. Observe, (1.) How he speaks of affliction: Such things have befallen me, such sad things, which could not but go near his heart, and make it very happy. He was a high priest taken from among men, and could not put off natural affection when he put on the holy garments. He held his peace (Lev 10:3), yet his sorrow was stirred, as David's, Psa 39:2. Note, There may be a deep sense of affliction even where there is a sincere resignation to the will of God in the affliction. "Such things as never befel me before, and as I little expected now. My spirits cannot but sink, when I see my family sinking; I must needs be heavy, when God is angry:" thus it is easy to say a great deal to aggravate an affliction, but it is better to say little. (2.) How he makes this an excuse for his varying from the appointment about the sin-offering. He could not have eaten it but in his mourning, and with a sorrowful spirit; and would this have been accepted? He does not plead that his heart was so full of grief that he had no appetite for it, but that he feared it would not be accepted. Note, [1.] Acceptance with God is the great thing we should desire and aim at in all our religious services, particularly in the Lord's supper, which is our eating of the sin-offering. [2.] The sorrow of the world is a very great hindrance to our acceptable performance of holy duties, both as it is discomposing to ourselves, takes off our chariot-wheels and makes us drive heavily (Sa1 1:7, Sa1 1:8), and as it is displeasing to God, whose will it is that we should serve him cheerfully, Deu 12:7. Mourner's bread was polluted, Hos 9:4. See Mal 3:14.
3.The acquiescence of Moses in this excuse: He was content, Lev 10:20. Perhaps he thought it justified what they had done. God had provided that what could not be eaten might be burnt. Our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; and God will have mercy and not sacrifice. At least he thought it did very much extenuate the fault; the spirit indeed was willing, but the flesh was weak. God by Moses showed that he considered his frame. It appeared that Aaron sincerely aimed at God's acceptance; and those that do so with an upright heart shall find he is not extreme to mark what they do amiss. Nor must we be severe in our animadversions upon every mistake, considering ourselves, lest we also be tempted.
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SUMMARY
Leviticus 10:13 provides specific divine instructions to Aaron and his surviving sons, Eleazar and Ithamar, concerning their priestly portions from the offerings. Following the tragic judgment upon Nadab and Abihu, this verse underscores the sacred obligation to consume designated parts of the sin and grain offerings within the Tabernacle's holy precincts. It highlights God's unwavering provision for His consecrated servants, while simultaneously reinforcing the absolute necessity of meticulous obedience to His commands regarding worship and the handling of holy things, establishing these entitlements as non-negotiable divine statutes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 10:13 employs several significant literary devices. The most prominent is Command/Instruction, as the entire verse is a direct imperative from God, relayed through Moses, dictating the precise manner and location for the consumption of holy offerings. This emphasizes the prescriptive nature of the Mosaic Law and the non-negotiable character of divine requirements for worship. There is also an element of Repetition and Emphasis in the phrase "thy due, and thy sons' due," which underscores the established, generational nature of the priestly entitlement, reinforcing that this provision is a permanent divine ordinance. Furthermore, an implicit Contrast is at play: the meticulous detail and strictness of this command stand in stark opposition to the unauthorized and presumptuous actions of Nadab and Abihu, whose fate serves as a powerful backdrop, highlighting the severe consequences of disobedience and the absolute necessity of adhering to God's precise instructions for handling holy things.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 10:13 profoundly illustrates God's meticulous care for His consecrated servants and the paramount importance of holiness in worship. It reveals a God who not only establishes a system of atonement and communion but also faithfully provides for those who mediate it. The "due" for the priests underscores the principle that those who minister in sacred things are entitled to sustenance from the very offerings they facilitate, ensuring their dedication to service without worldly distraction. Moreover, the command to eat "in the holy place" reinforces the pervasive theme of holiness, demanding that even the consumption of food, when it pertains to sacred offerings, must occur within consecrated boundaries and with ritual purity, reflecting the awe and reverence due to a holy God. This verse, therefore, speaks to divine provision, the sanctity of priestly office, and the absolute necessity of obedience in all aspects of approaching God.
REFLECTION AND APPLICATION
Leviticus 10:13, while rooted in the ancient Tabernacle system, offers profound and enduring lessons for believers today. Firstly, it reminds us of God's unwavering commitment to provide for those who faithfully serve Him. Just as the Old Testament priests were sustained by divine decree, so too does God care for His people in various forms, whether through physical provision, spiritual nourishment, or the support of the community. This should inspire trust and confidence in His faithfulness. Secondly, the emphasis on consuming "in the holy place" and the concept of "due" underscores the sacredness of our engagement with God. It calls us to approach worship, communion, and service with reverence, intentionality, and purity, recognizing that we are dealing with holy things. Our lives, as temples of the Holy Spirit, are to be consecrated spaces where our spiritual "food" (God's Word, prayer, fellowship) is consumed with due respect and gratitude. Finally, the stark context of Nadab and Abihu's judgment serves as a powerful reminder of the importance of obedience to God's revealed will. Our service and worship must align with His commands, not our own preferences or innovations, ensuring that our devotion is both sincere and biblically sound.
Questions for Reflection
FAQ
What does "holy place" refer to in Leviticus 10:13?
Answer: In Leviticus 10:13, "holy place" (Hebrew: maqom qadosh) refers to the consecrated area of the Tabernacle complex, specifically the outer courtyard where the altar of burnt offering was located and where the priests performed many of their duties. It does not refer to the Most Holy Place (Holy of Holies), which only the high priest could enter once a year, as described in Leviticus 16:2. The instruction to eat the holy portions in this designated area emphasized the sacredness of the food and the ritual purity required of the priests, ensuring that all aspects of handling God's offerings were conducted within divinely prescribed boundaries.
What kind of "sacrifices of the LORD made by fire" are being referred to here?
Answer: The "sacrifices of the LORD made by fire" (Hebrew: ishshâh) in this verse primarily refer to the portions of the sin offering and the grain offering (often translated as "meat offering" in the KJV) that were designated for the priests. Leviticus 10:12 specifies that these are the "sin offering" and the "meat offering" (grain offering). While parts of these offerings were burned on the altar as a "fire offering" to the LORD, other specific portions were allotted to the priests for their sustenance, as their "due." This system ensured that the priests, who had no tribal land inheritance, were provided for through their sacred service.
CHRIST-CENTERED FULFILLMENT
Leviticus 10:13, with its emphasis on priestly provision and the consumption of holy portions, finds its ultimate fulfillment in Jesus Christ, our great High Priest. The "due" for the Old Testament priests foreshadows the spiritual sustenance and eternal inheritance that believers receive through Christ's perfect sacrifice. Unlike the Levitical priests who ate physical portions in a temporal "holy place," believers in Christ partake of spiritual realities in a new covenant. Jesus Himself is the ultimate "sacrifice of the LORD made by fire," not in the sense of being consumed by literal fire, but in His complete offering of Himself on the cross, a fragrant aroma to God, as described in Ephesians 5:2. He is also the true bread from heaven, the spiritual food that gives life to the world, as He declared in John 6:35. Through faith in Him, we are granted access to the true "holy place"—God's presence—not a physical tabernacle, but the heavenly sanctuary where Christ ministers on our behalf, as explained in Hebrews 9:11-12. We are now a "royal priesthood" (1 Peter 2:9), nourished by the spiritual provisions of His grace, and called to live lives of holiness, not by ritualistic eating, but by abiding in Him and partaking of His life, which is our true and eternal "due."