Leviticus 10

Leviticus 10:1

STrange fire] Not taken from the fire of the Altar, which was sent from heaven, Chap. 9. 24. but from that fire wherewith the flesh of the sacrifices was boyled; which, as some conceive, was strange, in respect of that which was customably used for burning of incense, Chap. 16. 10. and sacrifices: so that is strange in respect of God, which is most familiar with men; and contrarywise, as Luke 16:15.

commanded them not] In Gods worship Gods command, not mans wit, or will, must be our rule.

Leviticus 10:2

fire from] In making light, or slighting the fire sent downe in favour from God, fire cometh in judgement from him to destroy them; and this either came from heaven, or from out of the Tabernacle: see Numbers 16:35. answerable to it: they that contemned the fire sent downe from heaven, by fire from heaven are consumed, or rather killed, as with lightning; for their bodies were carried out of the Campe, and buried.

Leviticus 10:3

I will be sanctified] They that come neere me in an holy ministration, or profession, must above others witnesse my holinesse in their reverend and religious handling of holy things; and if they doe not, I will avow mine owne holinesse in a just vengeance against their wickednesse.

and Aaron held his peace] In this story concerning Aaron and his sonnes there are many things remarkable; as the great judgement of God, for a seeming light offence, upon his sonnes; and Aarons silence, whether as oppressed with the greatnesse of his griefe, which oftentimes wants the vet of answerable expressions; or convinced of the justnesse of the punishment, and the good event which was to ensue upon it, as the glory of God, and converting the crosse into a blessing to his posteritie.

Leviticus 10:5

in their coats] That is, their linen garments, wherein they ministred; for as in these they sinned, so in these were they buried.

Leviticus 10:6

Ʋncover not] Put not off your Mitres and Bonnets, to put on the covering of mourners (whose custome is to have their heads covered in an especiall manner, 2 Samuel 15:30. & 2 Samuel 19:4. Jer. 14. 3, 4.) as though ye lamented for them, preferring your naturall affections before the Divine judgements, Chap. 19. 28. Deuteronomy 14:1. & Chap. 33. 9.

upon all the people] The Priests, if they be good, may blesse the people; if bad, may be like to bring curses upon them.

bewaile the burning] Not so much in pity to them, as in devotion to God; whose honour impeached by their presumption, is more cause of mourning then their death who justly deserved it.

kindled] In destroying Nadab and Abihu, and menacing the rest unlesse they repent.

Leviticus 10:7

ye shall not goe] See Annot. on Chap. 8. vers. 35.

Leviticus 10:9

nor strong drinke] Lest it should so affect their heads, or hearts, as to make them faile either in devotion, or in decencie and decorum belonging to their holy ministration; and from this ordinance, presently made upon the act of Nadab and Abihu, it is thought, they were raised up to this presumption, by the fume of strong drinke. The devilis Gods Ape, by whom, in imitation of this, the Egyptian Priests were forbidden wine and flesh continually: and so did he imitate the continuall burning of the fire upon the Altar, Cha. 6. 12. and that in divers places among the heathens, as among the Persians, who made a God of it; and among the Delphi and Graecians, who worshipped it in the temple of Apollo; and the Romans, who worshipped it under the name of Vesta, committing the charge of it to the Vestall Virgins; and if it chanced to goe out, it was held fatall to the Citie. Rhodigin: Antiq. Lect. 50: 14. 100: 14.

Leviticus 10:12

Take the meat-offering that remaineth] That the severe judgement on Nadab and Abihu might not make them so to mourne, as to neglect their meate, or to intermit their service, or to be lesse lightsome in it then before; they are incouraged to their duty, as it were, by a kind invitation, to participate of the provision of Gods Table; for so the Altar is called, Malac. 1. 7.

Leviticus 10:13

the holy place] That is, in the Court of the Tabernacle neere to the Altar of the burnt-sacrifice. See Chap. 6. 26.

Leviticus 10:14

daughters] For the breast and shoulder of the peace-offering might be brought to their families, so that their daughters might eate of them; as also of the offering of first fruits, and the Easter lambe.

Leviticus 10:15

heave shoulder] See Annot. on Exodus 29:24.

Leviticus 10:16

sought the goat] Upon the sudden and dreadfull death of Nadab and Abihu, Eleazer and Ithamar their brethren, either by distraction, or inconsideration had burned the goate of the sinne-offering without the Campe, contrary to the due order, for it should have beene eaten by the Priests: See Annot. on vers. 18. Moses not knowing what was become of it, diligently sought after it, out of a care that Gods Ordinance should be observed, and the Priestly rights preserved: read vers. 17, 18.

left alive] And not consumed by fire, as Nadab and Abihu their brethren were.

Leviticus 10:17

to beare the iniquitie] That is, to appeare in their stead, and to confesse their iniquitie, and to make atonement for them. There is another bearing of iniquitie, when the Priests make themselves guilty of the peoples sinne by their silence, Ezekiel 33:6. but that is not meant in this place.

Leviticus 10:18

not brought in within] The goate of the sinne-offering was not of those kinds of sacrifices, whose bloud was to be sprinkled in the Sanctuary, upon the Altar of incense; for such sacrifices were not to be eaten as this sinne-offering of the goat was, but to be burned without the Camp. 6. vers. 30.

Leviticus 10:19

accepted] Aaron being passionately affected at the death of two sonnes, and the chiding of other two by Moses; intimates his unfitnesse, in regard of the distemper of his mind, to doe his office with acceptation to God, who would have them to eate with joyfulnesse in his presence, Deuteronomy 12:7. & 26. 4. Hosea 9:4.

Leviticus 10:20

content] Moses considering his great sorrow, bare with his infirmitie, at least for that time; yet afterwards when he was in better temper, he might take opportunitie to speak that which then he could not well have borne.