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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.
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SUMMARY
Leviticus 10:2 records the swift and devastating divine judgment upon Nadab and Abihu, the sons of Aaron, who offered "strange fire" before the Lord. This immediate and severe event, occurring directly after the meticulous consecration of the priesthood and the inauguration of Tabernacle worship, serves as a profound and terrifying demonstration of God's absolute holiness, His unyielding demand for precise obedience in worship, and the dire consequences of presumptuous or unauthorized approaches to His sacred presence. It stands as a foundational and enduring lesson on the gravity of reverent worship and the non-negotiable terms of divine encounter.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 10:2 employs several potent literary devices to convey its profound and terrifying message. The most prominent is Divine Judgment, depicted through the direct, immediate, and consuming fire from the Lord. This fire functions as powerful Symbolism, representing God's unapproachable holiness and His righteous wrath against sin, particularly against presumption in worship. The suddenness of the event creates a profound sense of Immediacy and Dramatic Irony, as the very fire that had just validated the legitimate priestly service in Leviticus 9:24 now brings instantaneous death. There is a stark Contrast between the acceptable fire that consumed the offerings and the destructive fire that consumed the priests, highlighting the critical distinction between authorized and unauthorized worship. The brevity and directness of the verse contribute to its Conciseness and impactful force, making the divine response undeniably clear and terrifyingly effective, leaving no ambiguity about the consequences of disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 10:2 stands as a foundational text for understanding the absolute holiness of God and the non-negotiable terms of approaching Him. It profoundly teaches that God demands to be worshipped exclusively on His terms, not according to human innovation, convenience, or presumption. The severity of the judgment underscores the immense gravity of sin, particularly when it involves dishonoring God's sacred presence and His revealed will for worship. This event establishes a crucial precedent for the entire Old Testament cultic system, emphasizing that obedience is paramount and that God's glory is intrinsically linked to His holiness. It highlights that a holy God must be approached in a holy manner, setting an uncompromising standard for all who would serve Him, reminding Israel and future generations that God is not to be trifled with.
REFLECTION AND APPLICATION
The chilling account of Nadab and Abihu's demise in Leviticus 10:2, though rooted in an ancient covenantal context, carries timeless and profound implications for our understanding of God and our approach to Him today. It confronts us with the unchangeable truth of God's holiness—a holiness that is not merely an abstract theological concept but an active, consuming force that demands reverence and purity. This passage calls us to cultivate a deep and abiding awe for God, recognizing that He is not to be trifled with, nor His commands taken lightly. In an age where worship can sometimes become casual, self-focused, or consumer-driven, this verse serves as a potent reminder that true worship is fundamentally rooted in humility, reverence, and unwavering obedience to God's revealed will. It compels us to examine our own hearts, motives, and practices, ensuring that our approach to God, whether in private devotion or corporate gathering, is always in spirit and in truth, acknowledging His supreme authority and His sovereign right to define the terms of our relationship with Him.
Questions for Reflection
FAQ
Why was the punishment for Nadab and Abihu so severe?
Answer: The severity of the punishment for Nadab and Abihu's "strange fire" (as explicitly mentioned in Leviticus 10:1) was due to several critical and interrelated factors. First, this event occurred at the very inauguration of the Tabernacle worship and the newly established priesthood. Any deviation at this foundational moment would undermine the entire system of worship, God's authority, and the sanctity of the Tabernacle itself. Second, Nadab and Abihu were Aaron's eldest sons, newly consecrated priests, and thus held to a higher standard of accountability and purity in their service. Their sin was not one of ignorance but of presumptuous disobedience, offering what God "commanded them not." Third, their act profoundly dishonored God's holiness in His immediate presence within the Tabernacle. God's holiness demands absolute purity and obedience, especially from those who draw near to Him in sacred service. This immediate and consuming judgment underscored that God is indeed a "consuming fire" (Hebrews 12:29) and must be approached on His terms, not human ones, lest His glory become a source of judgment rather than blessing.
CHRIST-CENTERED FULFILLMENT
Leviticus 10:2, with its stark depiction of divine judgment for unauthorized access to God's presence, powerfully foreshadows the absolute necessity of a perfect mediator for sinful humanity to approach a holy God. Nadab and Abihu's immediate death highlights the insurmountable chasm between human sinfulness and divine holiness, demonstrating unequivocally that no human effort, self-devised ritual, or unauthorized worship can bridge this infinite gap. This dire consequence underscores the profound need for a High Priest who is not only consecrated but also perfectly righteous and capable of offering a flawless, acceptable sacrifice. This ultimate need is supremely fulfilled in Jesus Christ, our great High Priest, who did not offer "strange fire" or an imperfect sacrifice, but offered Himself as the perfect, once-for-all sacrifice for sin (Hebrews 9:26). Through His atoning work on the cross, Jesus has consecrated a new and living way for us to draw near to God (Hebrews 10:19-20). Unlike Nadab and Abihu, who died in God's presence due to their transgression, believers in Christ can now boldly approach the throne of grace with confidence, not by their own merit or unauthorized worship, but solely by the perfect blood of the Lamb of God (Hebrews 4:16). Jesus Himself is the ultimate "fire from the Lord" that consumes sin, not the sinner, by bearing the full wrath of God on our behalf, thereby making true, Spirit-empowered worship possible in "spirit and truth" (John 4:24).