Leviticus 10
DOYLYLeviticus 10:2
- — there went out fire from the Lord,] There came a flash of fire from the Divine Presence; (Pyle:) it was sent either from the altar or from above, (Bp. Kidder,) and “devoured them,” that is, scorched their inward and vital parts, without consuming the outer parts. This severity of immediate punishment was necessary towards the first transgressors of the Divine Law, to deter others from the same offence, and to increase the reverential awe of the Divine Majesty. Bp. Patrick, Dr. Wells. Nadab and Abihu, having been admitted to the high dignity of the priesthood, were particularly obliged to the observance of God’s commands. The higher their station was, and the more distinguishing the favours they had received, the more heinous was their offence, in attempting to adulterate an ordinance of God’s institution. They thought that common fire might serve the purpose of burning incense, as well as that which was held more sacred; at least, in the gaiety, or rather naughtiness of their hearts, they were minded to make the experiment, in direct opposition to the Divine command. And therefore, it was just and requisite in God (especially in the beginning of the priesthood, and when one alteration of a Divine precept might, in process of time, be productive of many more) to inflict an exemplary punishment, that others might fear, and not commit the like abomination. Stackhouse. If this crime had been committed some ages after, when the memory of the original of this heavenly fire had been worn out, it might have been excused on the plea of ignorance; R 2 Aaron and his sons are forbidden to mourn for Nadab and Abihu. Before CHRIST 1490.
Leviticus 10:3
- — before all the people I will be glorified.] Meaning either, I will be reverenced by My priests in a special manner before the people; or else, I will glorify Myself by vindicating My honour, in punishing those priests who shall offend thus signally and openly before all the people. Dr. Wells.
I expect to be worshipped auguately, with a decorum and rites bearing some resemblance to My separate and eminent nature. Locke.
— And Aaron held his peace.] Aaron holds his peace, not out of amazement or sullenness, but out of
patient and humble submission: seeing God’s displeasure and his sons’ deserts, he is content to forget that he had sons. He might have had a silent tongue and a clamorous heart, but his silence was no less inward; he quietly submitted to the will of God, and held his peace because the Lord had done it. There is no greater proof of grace than to smart patiently, and humbly and contentedly to rest the heart in the justice and wisdom of God’s proceeding. Bp. Hall.
Leviticus 10:5
- — and carried them in their coats out of the camp.] They carried them in their coats, or the linen garments in which they ministered, because these having touched their dead bodies, were no longer fit for the Divine service.—“Out of the camp.” It was the ancient custom, not to bury in cities, but in the fields adjacent, Gen. xxiii. 9, 17; and so in succeeding times, Matt. xxvii. 7. Bp. Patrick.
Leviticus 10:6
- — Uncover not your heads, neither rend your clothes.] The uncovering of the head, whether by putting off the ornament usually worn on it, or by shaving off the hair, was a customary sign of sorrow, Ezek. xxiv. 17, 23; Levit. xiii. 45; Numb. vi. 5, 9. Pyle. Perhaps, by uncovering the head was meant no more than the taking off what covering was over it, in order to throw dust upon it, in token of great grief and sorrow. Lamy.
The priests were forbidden to go into a course of mourning on this occasion, probably to shew that God’s service is not to be interrupted by human accidents. Pyle. They were also to testify by this means that they were more concerned for the honour of God than for their own interest, and that they acquiesced in the just judgments of God. Ostervold.
Leviticus 10:7
- — the anointing oil of the Lord is upon you.] You are devoted and consecrated by a solemn unction to the service of God, which must not be omitted out of respect to any person whatsoever. Bp. Patrick.
The anointing oil of the Lord, which was upon the priests, was the oil of joy and gladness; compare Ps. xlv. 7; typical of the Spirit of Christ. Biblioth. Bibl.
Leviticus 10:10
- — that ye may put difference &c.] “That your faculties may be clear and in right order, to distinguish sacred things and persons: that the former be used and handled with exact decency and reverence, and that no unclean person enter My sanctuary and pollute it.” Had the liberty here forbidden been allowed, excess and licentiousness might have in time prevailed; and, when the priests were intoxicated with wine, they might have
The law of eating the holy things. What beasts may be eaten. Before CHRIST 1490.
Leviticus 10:12
- — Take the meat offering that remaineth] He seems to have been afraid that Aaron’s grief for the loss of his sons might have so disturbed his mind as to make him careless of this part of his duty; or that Eleazar and Ithamar, through mistake or forgetfulness, might have offended against some of the laws lately delivered about sacrifice, which therefore he here repeats, that they might be exactly observed. Bp. Patrick.
Leviticus 10:17
- — to bear the iniquity of the congregation,] This was done by their eating the sin offering. And thus our great High Priest is said to bear our iniquities, Is. liii. 11. The priest, by eating of the sin offering, receiving the guilt upon himself, may well be thought to prefigure One, who should be both priest and sacrifice for sin, which was accomplished in Christ. Biblioth. Bibl.
Leviticus 10:19
- — should it have been accepted] Would God have been pleased with me, if I had eaten of the sacrifice in my present sorrow and sadness? Bp. Patrick.
Leviticus 10:20
- — when Moses heard that, he was content] Because the fault was not done designedly, but through human frailty, they being perplexed with grief. The letter of the law gives place to great necessity. S. Clarke.
Chap. XI. ver. 2. — the beasts which ye shall eat] Rather, that ye may eat. The laws distinguishing between clean and unclean beasts were peculiar to the Israelites: their main drift and scope was, to preserve them distinct from other nations, and so to prevent their learning foreign idolatrous customs. Bp. Patrick.
A strict and religious distinction was appointed with respect to meats for several good reasons, peculiar to the Jewish dispensation: the chief of these was, that by setting a mark of restraint and impurity on such creatures as were generally eaten, or held in sacred and superstitious esteem by the neighbouring heathen nations, and confining the Israelites to a diet peculiar to themselves, God might keep them a separate people, free from heathen intercourse, and from allurement to idolatry and superstitious practices. Pyle. God was pleased to make a difference between certain creatures, as for divers other reasons, so for moral significations, to teach them, 1. To abhor that filthiness and those other ill qualities, for which some of these creatures are noted. 2. To observe the special purity which God required of them above other nations, ver. 44. 3. To prevent their conversing too familiarly with the heathen, Acts x. 11—15; xi. 6, 7, &c. S. Clarke.