Leviticus 10:20

And when Moses heard [that], he was content. He said no more, he did not proceed in blaming him and his sons, but was satisfied with the answer returned; he considered the grief and trouble of mind

And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, Moses diligently

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

Leviticus 10:20 And when Moses heard [that], he was content.Ver. 20. He was content.] For that time at least. It is not good sowing in a high wind. To choose a fit time to admonish an offender, is a singular skill, and a very great advantage. The mildest medicine is troublesome to an eye that is inflamed.

(20) And . . . he was content.—He acknowledged Aaron’s plea to be just, and that he had himself spoken hastily. This is a remarkable instance of Moses’ humility, and of the human side of his nature as a lawgiver. (See also Numbers 32:6, &c.) Hence Jewish tradition from time immemorial ascribes the mistake to Moses, and not to Aaron. The paraphrase of this verse in the Palestine Chaldee Version, which embodies the ancient opinions, is very instructive. It is as follows: “And when Moses heard it, he approved of this explanation. Whereupon he sent a herald through the whole camp of Israel, saying, It is I from whom the law had been hid, and my brother Aaron brought it to my remembrance.”

Verse 20. When Moses heard that, he was content.] The argument used by Aaron had in it both good sense and strong reason, and Moses, as a reasonable man, felt its force; and as God evidenced no kind of displeasure at this irregularity, which was, in a measure at least, justified by the present necessity, he thought proper to urge the matter no farther. THOUGH the punishment of Nadab and Abihu may appear severe, because the sacred text does not specify clearly the nature and extent of their crime, we may rest assured that it was of such a nature as not only to justify but to demand such a punishment. God has here given us a full proof that he will not suffer human institutions to take the place of his own prescribed worship. It is true this is frequently done, for by many what is called natural religion is put in the place of Divine revelation; and God seems not to regard it: but though vengeance is not speedily executed on an evil work, and therefore the hearts of the children of men are set to do wickedness, yet God ceases not to be just; and those who have taken from or added to his words, or put their own inventions in their place, shall be reproved and found liars in the great day. His long-suffering leads to repentance; but if men will harden their hearts, and put their own ceremonies, rites, and creeds, in the place of Divine ordinances and eternal truths, they must expect to give an awful account to him who is shortly to judge the quick and the dead. Were the religion of Christ stripped of all that state policy, fleshly interest, and gross superstition have added to it, how plain and simple, and may we not add, how amiable and glorious, would it appear! Well may we say of human inventions in Divine worship what one said of the paintings on old cathedral windows, Their principal tendency is to prevent the light from coming in. Nadab and Abihu would perform the worship of God not according to his command, but in their own way; and God not only would not receive the sacrifice from their hands, but, while encompassing themselves with their own sparks, and warming themselves with their own fire, this had they from the hand of the Lord - they lay down in sorrow, for there went out a fire from the Lord, and devoured them. What is written above is to be understood of persons who make a religion for themselves, leaving Divine revelation; for, being wilfully ignorant of God's righteousness, they go about to establish their own. This is a high offence in the sight of God. Reader, God is a Spirit, and they who worship him must worship him in spirit and truth. Such worshippers the Father seeketh.

14. For the ‘wave breast’ and the ‘heave thigh’ see Appendix IV, pp. 183 ff. (6) Aaron’s excuse for not eating the Sin-Offering (16–20) The Sin-Offering is that of Lev 9:15 which was offered as the first, i.e. as Aaron’s, Sin-Offering, and burnt without the camp (Leviticus 9:11). This burning (as opposed to eating by the priests) should only have taken place, if (as was not done in this case) the blood had been brought into the ‘tent of meeting.’ Moses is angry with Aaron’s sons, but they acted under direction, and Aaron acknowledges his responsibility by replying.