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Leviticus 10 The
Sin of Nadab and Abihu |
Our story for this chapter actually starts in chapter 9. After one week of ordination service, Aaron and his sons had fulfilled the complete ritual of consecration and were then ready to begin their priestly service. In chapter 9 we have a sin-offering, burnt offering, peace offering and a grain offering for the priest and for the people. The building of the tabernacle was complete and YHWH makes an appearance (9:23).
I. The Occasion and time when their sin was committed was a very special day.
A. Leviticus 10 was not the ordinary day in Hebrew life.
1. The events of the day were much like those of Exodus. 40
2. When the Tabernacle was finished and erected:
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23Moses and Aaron went into the tent of meeting. When they came out and blessed the people, the glory of the LORD appeared to all the people. |
a. "Then the cloud covered the tent of meetings, and the glory of YHWH filled the tabernacle." Exodus 40: 34
b. So imposing was the occasion that "Moses was not able to enter into the tent of meeting"-v.35.
B. The "holy garments...for glory and beauty" (Exodus 28:2) had been finished and were presented to Moses for his inspection - Exodus 39:43.
1. The Tabernacle is erected and the garments blessed (Exodus 39:44)
2. We are ready for the events of chapters 8, 9, and 10.
C. The whole" congregation of Israel was assembled at the door of the tent of meeting" for the inauguration of both the tabernacle and the priesthood.
1. Moses "took the anointing oil and anointed the tabernacle and all that was therein, and sanctified them" -Leviticus 8:10
a. He sprinkled oil on the altar and all its vessels, the laver and its base "and he sanctified them" v.11.
b. In characteristic fashion, the sprinkling was done seven times.
2. Moses then "poured oil on Aaron's head....to sanctify him"...v.12 (Psalms 133:2-3) and all Aaron's sons were clothed for the ministry.
D. Moses then offered the bull of the sin offering.
1. Aaron and his sons laid their hands on the head - Leviticus 8:14.
2. The rest of the sacrifice follows the ritual of the sin offering.
E. He offered the ram of the burnt offering according to the ritual.
F. Moses then presented another ram "of consecration."
1. Aaron and sons laid their hands on its head.
2. Moses kills the sacrifice.
3. Moses took the blood and "put it on the tip of Aaron's right ear and on the thumb of his right hand and on the great toe of his foot" -Leviticus 8:23- and then likewise his sons - verse 24.
a. Their ears are for the Word of God.
b. Their hands are sanctified to serve before God.
c. Their feet are sanctified to walk in holy precincts.
4. The fat is removed from the ram of consecration, as well as the right thigh - together with one unleavened cake, one cake of oiled bread and one wafer from the meal offering made ready.
a. All these were placed on the hands of Aaron and sons, and they waved them "before YHWH" Leviticus 8:25-27.
b. Then they were offered or fumed on the altar as "a consecration for a sweet savor" v. 28.
5. The breast of the ram of consecration was removed and "waved for a wave-offering" by Moses - and it was Moses's "portion."
6. With the blood Moses now sprinkled Aaron and sons and their garments for the purpose of sanctification - v. 30.
7. The flesh of the ram of consecration was boiled at the door of the tent of meeting
a. Aaron and his sons ate it as well as the bread of consecration.
b. All leftovers were burned.
II. Leviticus 9:14, Aaron and sons offer their first sacrifices of worship and atonement for themselves and for the people.
A. The total sacrificial repertoire was used to inaugurate their first ministrations before YHWH.
1. For the High Priest and His sons
a. A calf for their sin offering.
b. A ram of their burnt offering.
2. For the people of Israel.
a. A he-goat for a sin offering.
b. A calf and a lamb for a burnt offering.
c. An ox and a ram for a peace offering.
d. A meal-offering mingled with oil.
B. All these sacrifices Aaron and sons offered according to the prescribed rituals already studied - then "Aaron lifted up his hands toward the people and blessed them" - Leviticus 9:22.
C. Moses and Aaron entered the tabernacle and came back out and "blessed the people" - v. 23.
1. "And the glory (kabowd) of YHWH appeared to all the people."
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3519. kabowd glorious
Original
Word: כָּבוֹד Rarely kabod {kaw-bode'}; from kabad; properly, weight, but only figuratively in a good sense, splendor or copiousness -- glorious(-ly), glory, honour(-able).
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2. "And their came forth fire from before YHWH, and consumed the burnt offering and fat that was on the altar." v.24
a. In token of His acceptance of their worship.
b. In confirmation of His general acceptance for all that was done.
c. In acceptance of the total sacrificial system that allowed Him to establish and maintain fellowship with Israel.
III. The ceremonies were not finished when Nadab and Abihu made their fatal mistakes and were punished with death - Leviticus 10: 1-2.
A. It seems that during the excitement they committed a series of presumptuous sins - "they offered strange fire before YHWH, which he had not commanded them."
1. Strange fire - Picked up coals from the wrong altar (I think)
a. Not easy to prove they were supposed to get the coals from the altar (remember, we have a fire that was stared by God).
b. At least on the great Day of Atonement "coals of fire from off the altar before YHWH" is enjoined. Leviticus 16:12.
c. And during the Korah, Dathan and Abiram uprising, Moses commanded incense offered with fire from the altar to stave off a plague or extermination (Numbers 16:46)
d. The Hebrew word "zuwr" translated "strangers" carries the idea of that which is not authorized by God.
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to be a stranger
Original
Word: זוּר A primitive root; to turn aside (especially for lodging); hence to be a foreigner, strange, profane; specifically (active participle) to commit adultery -- (come from) another (man, place), fanner, go away, (e-)strange(-r, thing, woman). 2114. zuwr
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1) As Exodus 30: 9 - "strange incense."
2) Exodus 30: 33 - any non-priest
3) Numbers 16:40 - non-Israelite offering incense.
4) Numbers 18:7- any non- Levite.
2. "Before YHWH" i.e. perhaps they rashly and without God's warrant entered within the veil - into the Holy of Holies!
a. "Before YHWH" may indicate as much. Numbers 3:4
b. Leviticus 16:1-2 says "They drew near YHWH and died."
1) And that statement was made in a context that restricts access to the Holy of Holies to only the High Priest.
2) And that only at a special season and with the special ceremonies of the Day of Atonement.
3) Speak to Aaron...that he come not at all times into the Holy Place, within the veil that he may not die!
c. V.2 - "there came forth fire from YHWH" is the same phrase as used in 9:24 where fire is a sign if acceptance. Here the people shout!
d. In Leviticus 10:2, the fire is a sign of rejection and judgment. Here the people are silent, v. 3.
3. "Which YHWH has not commanded them"
a. Maybe incense was not at all a part of the day's ceremonies.
b. Maybe Nadab and Abihu were not the ones assigned to the incense - as they belonged to Aaron's family.
c.. It might have been that other non-Aaronic Levities were charged with the incense.
B. But had not Nadab and Abihu been just inaugurated into the priestly office of special nearness to God?
1. They didn't have on the proper robes - 10:5
2. Wasn't their purpose to praise God with incense?
3. Had not God on other occasions commanded incense?
4. So what if there was some slight variation of the ritual, time, place, person - did this trivial neglect really deserve such punishment? (Yes for those only reading the outline, Nadab and Abihu defied typology, in that the shadow must represent later reality).
C. At least on one level, their sin was "will-worship." That is, they failed to consult God as to how He wants to be served.
1. They followed their own fancy inclinations
2. Like Saul who would excuse his lack of obedience with an abundance of sacrifices or, pulling the snow-job on YHWH.
a. "To obey is better than sacrifice and to listen than the fat of lambs." 1st Sam. 15:24.
b. Matthew 15:3, 6,9 all show the vanity of will worship.
c. Colossians 2: 18,23 also condemn such human originated programs of worship.
D. But- God does explain His actions in v.3
1. "I will be sanctified in them that come near me."
a. The imperative "will be" imposes strict compliance to His will.
b. None will presume upon God's dignity and sovereignty.
2. "And before all the people I will be glorified."
a. Again, the imperative mood expresses God's demands, not His wishes.
b. Remember, all the people are assembled - Leviticus 8:4.
c. God seems to say, I will be treated as God or else!
3. Even when all ceremonies and rituals are respected; if the heart is not right, the vanity of worship (praise) is manifest.
a. Isaiah 1:12 "When you come to appear before me, who has this at your hands to trample my courts?"
b. Romans 1:21 - the sin of the Gentile was "that knowing God, they glorified him not as God, neither gave thanks."
4. King Uzziah's sin of presumption - perhaps like that of Nadab and Abihu - even granting the fact of their priesthood.
a. 2nd Chronicles 26:16-21 the king presumed to “go into the Temple of YHWH to burn incense on the altar of incense.”
b. He was stricken with leprosy – and remained a leper until the day of his death.
c. And he “was cut off from the house of YHWH” -meaning he lost fellowship with God and God's people.
5. Good intentions do not excuse disobedience – assuming that their intentions were good!
E. God had already taught them just a few days before not to draw near when God made His appearance in Israel – Exodus 19: 12-35.
Verse 12 they were to set bounds to keep the people at a distance.
Verse 13, anyone or any beast touching the mountain was to be stoned.
Verse 21, God charged Moses to warn the people “lest they break through unto YHWH to gaze and many of them perish.”
Verse 22, the priests that “come near to YHWH” must sanctify themselves, “lest YHWH break forth on them.”
Verse 24, again warning “let not the priest and the people break through to come upon YHWH lest he break forth on them.”
F. The episodes of God's appearance on Mt. Sinai [Exodus 19] and His appearance at the consecration of the Aaronic priesthood and tabernacle (Leviticus 9), are quite similar in circumstance.
Not-with-standing the warnings against presuming against God's manifestations to His people.
Nadab and Abihu seemingly threw caution to the wind and “rushed in where angels fear to tread.”
They “did break forth before YHWH” and He “did break forth on them.”
IV. Aaron must not morn his sons: Nor Eleazar and Ithamr their brothers!
A. Leviticus 21:2-4 allowed the priests to mourn his relatives who die – but- in this case a strict prohibition is demanded, even to Eleazar and Ithamar.
Because "the anointing oil of the Lord is on you” Leviticus 10:7.
Since they are God's anointed representatives:
a. Your judgment in this matter must agree with the judgment of God.
b. There can be no contradiction between their actions and their priestly position.
B. “The whole house of Israel may bewail the burning which the Lord as kindled” V. 6.
Neither Aaron nor Eleazar and Ithamar were permitted to accompany the bodies of Nadab and Abihu for burial outside the camp – VS. 4-5.
They were not to leave the Tabernacle -lest they die – V.7.
The burial was taken care of by cousins of Nadab and Abihu -10 VS. 4-5.
V. The question naturally arises: after such warnings of Exodus 19 how could Nadab and Abihu ignore them and venture such actions or dare dare God's sovereignty?
A. The answers may be given in Leviticus 10:8-9.
“The Lord spake to Aaron, saying “Drink no wine or strong drink, nor your sons with you when you go into the tent of meeting, that you may not die.”
a. This prohibition or clarification immediately following the death of those two may imply that they had done just that.
b. They may have been drunk or at least their reasoning was dulled by drinking.
c. “That you die not,” may link their death with the warning.
2. This was to “be a statute forever throughout your generations” V. 9.
B. Verse 10 further says: “And you shall make a distinction between the holy and the common between the clean and the unclean.”
It may have been that they drank the drink-offering as though it was common wine.
The drink offering accompanied other “sweet savor” sacrifices.
a. The drink offering was always God's portion.
b. It was to be poured out at the base of the altar – Exodus 29: 40-41; 30:9.
VI. Aaron's excessive caution – Leviticus 10:8-20 and Moses's reaction.
A. The ceremonies must continue after the interruption over Nadab and Abihu.
But Aaron has learned a great lesson – he will hereafter be exact and careful to obey all prescriptions.
The sin sacrifice was not completed, so Moses urged the priests to continue the ritual, but to be urgent in their attention to the ritual.
a. They were to eat the sin offering “for it is Most Holy.”
b. And it was to be eaten in the “place of the sanctuary” verse 17-18.
c. The “blood” was not brought into the sanctuary” ---otherwise the body would have to be taken outside the camp.
But the body was burned anyway – not -eaten verse 16.
a. And Moses is angry with Eleazar and Ithamar – for another breach of ritual has just been committed.
b. Moses had given clear instructions – verse 18.
God is more inclined to forgive those who make mistakes out of deep reverence toward Him than He is those who presumptuously sin (Liberals are condemned), with no fear whatsoever of His Holiness.
B. So, Aaron explains, “After there has befallen on me such things as these: and if I had eaten the sin-offering, would it have been well pleasing in the sight of YHWH?” V.19.
Whatever is implied by this explanation, when Moses heard it, “it was well pleasing in his sight” verse 20.
Aaron obviously felt guilty with Nadab and Abihu – for he was their High Priest, too, they acted under Him.
a. God had exercised judgment against the house of Aaron that day.
b. Aaron must have thought that God was angry with him.
c. “If I had eaten the sin-offering TODAY, maybe another day it might be OK but not today!
Maybe as in 2nd Corinthians 7:11-13 he felt that the need to clear himself of guilt before he approached God.
VII. Suppose God had ignored the disrespect of the ritual that day?
A. All Israel would be encouraged to personalize their service to Him..
B. There could never be any respect for the “Holy Things of God.”
gloriously,
glory, honorable