Then Moses said to Aaron, “This is what Yahweh spoke of, saying, ‘I will show myself holy to those who come near me, and before all the people I will be glorified.’ ” Aaron held his peace.
Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, “Draw near, carry your brothers from before the sanctuary out of the camp.” So they came near, and carried them in their tunics out of the camp, as Moses had said.
Moses said to Aaron, and to Eleazar and to Ithamar, his sons, “Don’t let the hair of your heads go loose, and don’t tear your clothes, so that you don’t die, and so that he will not be angry with all the congregation; but let your brothers, the whole house of Israel, bewail the burning which Yahweh has kindled. You shall not go out from the door of the Tent of Meeting, lest you die; for the anointing oil of Yahweh is on you.” They did according to the word of Moses. Then Yahweh said to Aaron, “You and your sons are not to drink wine or strong drink whenever you go into the Tent of Meeting, or you will die. This shall be a statute forever throughout your generations. You are to make a distinction between the holy and the common, and between the unclean and the clean. You are to teach the children of Israel all the statutes which Yahweh has spoken to them by Moses.”
Geneva Bible translators 1599 · Public Domain On vv3, 4, 6, 9, 11 I will punish them that serve me otherwise than…
I will punish them that serve me otherwise than I have commanded, not sparing the chief, that the people may fear and praise my judgments.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3, 4, 5, 6, 7, 9, 10, 11 Lev 10:3 Then Moses said unto Aaron, This [is…
Lev 10:3 Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
Ver. 3. This is it that the Lord spake.] Where? and when? Lev 8:35 Exo 19:22. Or perhaps nowhere written, but at some other time spoken by God. Moses might but set down the short notes of his discourses, as the prophets used to do.
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I will be sanctified.] Either actively or passively, Aut a nobis, aut in nos, either in us, or upon us; sure it is, that he will be no loser by us. Sanctified he will be, either in the sincerity of men’s conversation, or else in the severity of their condemnation. Singular things are expected of all that draw nigh to God in any duty, but especially in the office of the ministry. Those that stand in the presence of princes must be exact in their carriages. God appointed both the weights and measures of the sanctuary to be twice as large as those of the commonwealth; to show, that he expects much more of those that serve him there, than he doth of others. The souls of priests must be purer than the sunbeams, saith Chrysostom.
And Aaron held his peace.] He bridled his passions, and submitted to the divine justice. The like did David, {Psa 39:9} which words were taken up by Duplessis in the loss of his only son. {a}
{a} Dr Hakw., on Psalm ci
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 4, 5, 6, 7, 9, 10, 11 This is it that the Lord spake; though the…
This is it that the Lord spake; though the express words be not recorded in Scripture, where only the heads of sermons are contained, yet it is probable they were uttered by Moses in God’s name. Howsoever, the sense and substance of them is in many places. See Exo 19:22; 29:43; Lev 8:35.
I will be sanctified: this may note either,
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1. Their duty to sanctify God, i.e. to demean themselves with such care, and reverence, and watchfulness, as becomes the holiness of the God whom they serve, and of the worship in which they are engaged; whence he leaves them to gather the justice of the present judgment for their gross neglect herein. Or,
2. God’s purpose to sanctify himself, i.e. to declare and manifest himself to be a holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they are to him.
In them that come nigh me, i.e. who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the priests. See Exo 19:22; Lev 21:7; Eze 42:13,14.
Before all the people I will be glorified: as they have sinned publicly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my sovereignty and holiness by an exact conformity to my laws.
Aaron held his peace, partly through excessive grief, which is sometimes signified by silence, as Isa 47:5; Lam 2:10, and principally in acknowledgment of God’s justice and submission to it. Compare Psa 39:10; Eze 24:17. He murmured not, nor replied against God, nor against Moses; wisely considering that their sin was directly against God, and in that which is most dear and honourable in God’s account, to wit, in his worship; and that God’s honour ought to be dearer to him than his sons; and that this being the first violation of the law newly given, and committed by those who should have been the strictest observers and assertors of it, did deserve a very severe punishment.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv3, 8 We may well think that when Nadab and Abihu…
We may well think that when Nadab and Abihu were struck with death all about them were struck with horror, and every face, as well as theirs, gathered blackness. Great consternation, no doubt, seized them, and they were all full of confusion; but, whatever the rest were, Moses was composed, and knew what he said and did, not being displeased, as David was in a like case, Sa2 6:8. But though it touched him in a very tender part, and was a dreadful damp to one of the greatest joys he ever knew, yet he kept possession of his own soul, and took care to keep good order and a due decorum in the sanctuary.
I. He endeavours to pacify Aaron, and to keep him in a good frame under this sad dispensation, Lev 10:3. Moses was a brother that was born for adversity, and has taught us, by his example, with seasonable counsels and comforts to support the weak, and strengthen the feeble-minded. Observe here,
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1. What it was that Moses suggested to his poor brother upon this occasion: This is it that the Lord spoke. Note, The most quieting considerations under affliction are those that are fetched from the word of God. So and so the Lord hath said, and it is not for us to gainsay it. Note, also, In all God's providences it is good to observe the fulfilling of scripture, and to compare God's word and his works together, which if we do we shall find an admirable harmony and agreement between them, and that they mutually explain and illustrate each other. But, (1.) Where did God speak this? We do not find the very words; but to this purport he had said (Exo 19:22), Let the priests who come near to the Lord sanctify themselves, lest the Lord break forth upon them. Indeed the whole scope and tenour of his law spoke this, that being a holy God, and a sovereign Lord, he must always be worshipped with holiness and reverence, and exactly according to his own appointment; and, if any jest with him, it is at their peril. Much had been said to this purport, as Exo 29:43, Exo 29:44; Exo 34:14; Lev 8:35. (2.) What was it that God spoke? It was this (the Lord by his grace speak it to all our hearts!) I will be sanctified in those that come nigh me, whoever they are, and before all the people I will be glorified. Note, First, Whenever we worship God, we come nigh unto him, as spiritual priests. This consideration ought to make us very reverent and serious in all acts of devotion, that in them we approach to God, and present ourselves before him. Secondly, It concerns us all, when we come nigh to God, to sanctify him, that is, to give him the praise of his holiness, to perform every religious exercise as those who believe that the God with whom we have to do is a holy God, a God of spotless purity and transcendent perfection, Isa 8:13. Thirdly, When we sanctify God we glorify him, for his holiness is his glory; and, when we sanctify him in our solemn assemblies, we glorify him before all the people, confessing our own belief of his glory and desiring that others also may be affected with it. Fourthly, If God be not sanctified and glorified by us, he will be sanctified and glorified upon us. He will take vengeance on those that profane his sacred name by trifling with him. If his rent be not paid, it shall be distrained for. (3.) But what was this to the present case? What was there in this to quiet Aaron? Two things: - [1.] This must silence him, that his sons deserved their death; for they were thus cut off from their people because they did not sanctify and glorify God. The acts of necessary justice, how hard soever they may seem to bear upon the persons concerned, are not to be complained of, but submitted to. [2.] This must satisfy him, that the death of his sons redounded to the honour of God, and his impartial justice would for it be adored throughout all ages.
2. What good effects this had upon him: Aaron held his peace, that is, he patiently submitted to the holy will of God in this sad providence, was dumb, and opened not his mouth, because God did it. Something he was ready to say by way of complaint (as losers think they may have leave to speak), but he wisely suppressed it, laid his hand upon his mouth, and said nothing, for fear lest he should offend with his tongue, now that his heart was hot within him. Note, (1.) When God corrects us or ours for sin, it is our duty to be silent under the correction, not to quarrel with God, arraign his justice, or charge him with folly, but to acquiesce in all that God does; not only bearing, but accepting, the punishment of iniquity, and saying, as Eli, in a case not much unlike this, It is the Lord, let him do what seemeth him good, Sa1 3:18. If our children have sinned against God (as Bildad puts the case, Job 8:4), and he have cast them away for their transgression, though it must needs be grievous to think that the children of our love should be the children of God's wrath, yet we must awfully adore the divine justice, and make no exceptions against its processes. (2.) The most effectual arguments to quiet a gracious spirit under afflictions are those that are fetched from God's glory; this silenced Aaron. It is true he is a loser in his comforts by this severe execution, but Moses has shown him that God is a gainer in his glory, and therefore he has not a word to say against it: if God be sanctified, Aaron is satisfied. Far be it form him that he should honour his sons more than God, or wish that God's name, or house, or law, should be exposed to reproach or contempt for the preserving of the reputation of his family. No; now, as well as in the matter of the golden calf, Levi does not acknowledge his brethren, nor know his own children; and therefore they shall teach Jacob thy judgments, and Israel thy law, Deu 33:9, Deu 33:10. Ministers and their families are sometimes exercised with sore trials that they may be examples to the believers of patience and resignation to God, and they may comfort others with that with which they themselves have been comforted.
II. Moses gives orders about the dead bodies. It was not fit that they should be left to lie where they fell; yet their own father and brethren, the amazed spectators of this dismal tragedy, durst not offer to lift them up, no, not to see whether there was any life left in them; they must neither be diverted from nor unfitted for the great work that was now upon their hands. Let the dead bury their dead, but they must go on with their service; that is, "Rather let the dead be unburied, if there be nobody else to do it, than that work for God should be left undone by those whom he has called to it." But Moses takes care of this matter, that though they died by the hand of justice in the act of sin, yet they should be decently buried, and they were so, Lev 5:4, Lev 5:5. 1. Some of their nearest relations were employed in it, who were cousins-german to their father, and are here named, who would perform this office with tenderness and respect. They were Levites only, and might not have come into the sanctuary, no, not upon such an occasion as this, if they had not had a special command for it. 2. They carried them out of the camp to be burned, so far were they from burying them in the place of worship, or the court of it, according to our modern usage, though they died there, that they did not bury them, nor any of their dead, within the lines of their camp; as afterwards their burying places were out of their cities. The tabernacle was pitched in the midst of the camp, so that they could not carry these dead priests to their graves without carrying them through one of the squadrons of the camp; and doubtless it was a very awful affecting sight to the people. The names of Nadab and Abihu had become very great and honourable among them; none more talked of, nor more expected to appear abroad after the days of their consecration, to receive the honours and caresses of the crowd, whose manner it is to adore the rising sun; and next to Moses and Aaron, who were old and going off, Nadab and Abihu (who had been in the mount with God, Exo 24:1) were looked upon as the great favourites of heaven, and the hopes of their people; and now on a sudden, when the tidings of the event had scarcely reached their ears, to see them both carried out dead, with the visible marks of divine vengeance upon them, as sacrifices to the justice of God, they could not choose but cry out, Who is able to stand before this holy Lord God? Sa1 6:20. 3. They carried them out (and probably buried them) in their coats, and the garments of their priesthood, which they had lately put on, and perhaps were too proud of. Thus the impartiality of God's justice was proclaimed, and all the people were made to know that even the priests' garments would not protect an offender from the wrath of God. And it was easy to argue, "If they escape not when they transgress, can we expect to go unpunished?" And the priests' clothes being so soon made grave-clothes might intimate both that the law worketh death, and that in the process of time that priesthood itself should be abolished and buried in the grave of the Lord Jesus.
III. He gives directions about the mourning.
1. That the priests must not mourn. Aaron and his two surviving sons, though sad in spirit, must not use any outward expressions of sorrow upon this sad occasion, nor so much as follow the corpse one step from the door of the tabernacle, Lev 10:7. It was afterwards forbidden to the high priest to use the ceremonies of mourning for the death of any friend whatsoever, though it were a father or mother (Lev 21:11); yet it was allowed at the same time to the inferior priests to mourn for their near relations, Lev 10:2, Lev 10:3. But here it was forbidden both to Aaron and his sons, because, (1.) They were now actually waiting, doing a great work, which must by no means cease (Neh 6:3); and it was very much for the honour of God that their attendance on him should take place of their respects to their nearest relations, and that all services should give way to those of their ministry. By this they must make it to appear that they had a greater value and affection for their God and their work than for the best friend they had in the world; as Christ did, Mat 12:47, Mat 12:48. And we are hereby taught, when we are serving God in holy duties, to keep out minds, as much as may be, intent and engaged, and not to suffer them to be diverted by any worldly thoughts, or cares, or passions. Let us always attend upon the Lord without distraction. (2.) Their brethren were cut off for their transgression by the immediate hand of God, and therefore they must not mourn for them lest they should seem to countenance the sin, or impeach the justice of God in the punishment. Instead of lamenting their own loss, they must be wholly taken up in applauding the sentence, and subscribing to the equity of it. Note, The public concerns of God's glory ought to lie nearer our hearts than any private affections of our own. Observe, How Moses frightens them into this submission, and holds the rod over them to still their crying (Lev 10:6): "Lest you die likewise, and lest wrath come upon all the people, who may be in danger of suffering for your irreverence, and disobedience, and ungoverned passions;" and again (Lev 10:7), lest you die. See here what use we are to make of the judgments of God upon others; we must double our guard over ourselves, lest we likewise perish. The death, especially the sudden death, of others, instead of moving our passion, should compose us into a holy reverence of God, a cautious separation from all sin, and a serious expectation of our own death. The reason given them is because the anointing oil of your God is upon you, the honour of which must be carefully preserved by your doing the duty of your office with cheerfulness. Note, Those that through grace have received the anointing ought not to disturb themselves with the sorrow of the world, which worketh death. It was very hard, no doubt, for Aaron and his sons to restrain themselves upon such an extraordinary occasion from inordinate grief, but reason and grace mastered the passion, and they bore the affliction with an obedient patience: They did according to the word of Moses, because they knew it to be the word of God. Happy those who thus are themselves under God's government, and have their passions under their own government.
2. The people must mourn: Let the whole house of Israel bewail the burning which the Lord has kindled. The congregation must lament, not only the loss of their priests, but especially the displeasure of God which appeared in it. They must bewail the burning that was kindled, that it might not burn further. Aaron and his sons were in danger of being too much affected with the providence, and therefore they are forbidden to mourn: the house of Israel were in danger of being too little affected with it, and therefore they are commanded to lament. Thus nature must always be governed by grace, according as it needs to be either constrained or restrained.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–11 And Moses said unto Aaron,.... Upon this awful occasion,…
And Moses said unto Aaron,.... Upon this awful occasion, and in order to quiet and humble him under the mighty hand of God:
this is it that the Lord spoke, saying; but when he spoke it, and where it is said and recorded, is not so very clear; it might have been said, and yet not recorded, or the substance of it may be recorded, though not in the express words here delivered; it may refer, as some think, to Exo 19:22 or else to Exo 29:43 which seems to come nearest to what follows, so Jarchi:
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I will be sanctified in them that come nigh me; in the priests that drew nigh to him, and offered sacrifice and burnt incense to him; by these he expected to be sanctified, not to be made holy, but to be declared to be so, and obeyed and worshipped as such; as he is, when his commands and ordinances are observed, as he would have them be, in faith and fear, which were not done by these sons of Aaron; and therefore the Lord, by the punishment he inflicted, showed himself to be an holy, righteous, and jealous God:
and before all the people I will be glorified; as he is when he is believed and trusted in; when his worship is carried on in his own house, according to his will; when his ordinances are kept as they were delivered, and when he is reverenced in the assembly of his saints; all which were wanting in this case. And this may also have respect to the glory of divine justice, in the public punishment of the sin of those men, that since he was not glorified by them before the people in the way of their duty, he would glorify himself in their punishment:
and Aaron held his peace: was in a stupor, as the Septuagint, quite amazed, thunderstruck, as we say; he was silent, said not one word against what was done; murmured not at the providence, nor complained of any severity, but was patient under the hand of God, and resigned to his will; and since God was sanctified and glorified, he was contented.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 5, 6, 7, 9, 10, 11 The Lord spake - Though the words be not…
The Lord spake - Though the words be not recorded in scripture, where only the heads of discourses are contained, yet it is probable they were uttered by Moses in God's name. Howsoever the sense of them is in many places. I will be sanctified - This may note, either,
1. their duty to sanctify God, to demean themselves with such care, and reverence, and watchfulness, as becomes the holiness of the God whom they serve; whence he leaves them to gather the justice of the present judgment. Or,
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2. God's purpose to sanctify himself, to manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they are to him. That come nigh me - Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the priests. I will be glorified - As they have sinned publickly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my holiness by an exact conformity to my laws. And Aaron held his peace - In acknowledgment of God's justice and submission to it. He murmured not, nor replied against God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 6, 7, 9, 10 Verse 3. And Aaron held his peace.] וידם אהרן…
Verse 3. And Aaron held his peace.] וידם אהרן vaiyiddom Aharon, and Aaron was dumb. How elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own submission to the justice of God! The flower and hope of his family was nipped in the bud and blasted; and while he exquisitely feels as a father, he submits without murmuring to this awful dispensation of Divine justice. It is an awful thing to introduce innovations either into the rites and ceremonies, or into the truths, of the religion of Christ: he who acts thus cannot stand guiltless before his God.
It has often been remarked that excessive grief stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints; hence that saying of Seneca, Curae leves loquantur; graviores silent. "Slight sorrows are loquacious; deep anguish has no voice. See Clarke on Le 10:19.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 5, 6, 7, 9, 10 Lev 10:3. Moses said unto Aaron — This awful…
Lev 10:3. Moses said unto Aaron — This awful stroke having wounded Aaron with deep anguish, Moses endeavours to allay his sorrows, by representing to him how very faulty his two sons had been, and how agreeable their punishment was to the wisdom of the divine government, and what good ends it might answer. This is it that the Lord spake — Though the words be not recorded in Scripture, where only the heads of discourses are contained, yet it is probable they were uttered by Moses in God’s name. Howsoever, the sense of them is in many places. I will be sanctified — This may denote, either, 1st, Their duty to sanctify God, to demean themselves with such care, and reverence, and watchfulness, as became the holiness of the God whom they served; whence he leaves them to gather the justice of the present judgment. Or, 2d, God’s purpose to sanctify himself, to manifest himself to be a holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they were to him. That come nigh me — Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the priests. I will be glorified — As they have sinned publicly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my holiness by an exact conformity to my laws. And Aaron held his peace —
In acknowledgment of God’s justice, and submission to it. He murmured not, nor replied against God, nor against Moses, wisely considering that their sin was directly against God, and in that which is most dear and honourable in God’s account, his worship; and that God’s honour ought to be dearer to him than his sons. The words are most beautiful and emphatical.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 4, 5, 6, 9 Rather, I will sanctify myself in them that come…
Rather, I will sanctify myself in them that come near to me (i. e. the priests), and I will glorify myself before all the people. The words used by Moses on this occasion are not found elsewhere in the Pentateuch. But the sense is implied in such passages as Exo 19:22; Exo 28:41; Exo 29:1, Exo 29:44.
Aaron’s silence (compare Psa 39:9) on this occasion may be compared with his reasonable and natural expostulation with Moses when his surviving sons were rebuked for not having eaten the flesh of the sin-offering Lev 10:19.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 6, 7, 9 Spoken, by this exemplary judgment. (Haydock) --- We do…
Spoken, by this exemplary judgment. (Haydock) --- We do not find the exact words recorded before: but there are some equivalent, shewing that God requires a particular sanctity in his ministers. (Chap. viii. 35; Exodus xix. 22.) The altar shall be sanctified by my glory; (Exodus xxix. 43,) may be considered as a prediction of what happened on this melancholy occasion. --- Peace. Excessive grief requires silence; curæ graviores silent. "He was filled with grief." Septuagint, adoring the judgments of God. The fortitude of Mino and Xenophon, who, upon hearing of the death of their sons, did not desist from sacrificing, is greatly admired. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 6, 8 Moses said . . . This is it that…
Moses said . . . This is it that the Lord spoke . . . I will be sanctified in them that come nigh me--"They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (Exo 19:22; Exo 29:44; Lev 8:35).
Aaron held his peace--The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Rom 2:5].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 5, 6, 7, 8, 11 3. I will be sanctified — I will be…
3. I will be sanctified — I will be regarded as high and glorious. There must be a correspondence between my majesty and the obedience and veneration of those who minister at my altars and are conspicuous examples to the whole people.
In them that come nigh me — There is no verb in the Hebrew. The literal is in those near to me; that is, in the pious. Disobedience in the holy place is almost equal to the Miltonic story of a rebellion in heaven.
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Before all the people I will be glorified — This is a key to the apparent severity of this judgment, which fell upon the priesthood like a thunderbolt out of a clear sky. Infidelity at the altar will inevitably beget irreligion in the tents. An impious priesthood cannot train up a pious people for the heritage of God. This awful outflashing of his wrath gives a perpetual emphasis to the admonition, “Be ye clean that bear the vessels of the Lord.”
And Aaron held his peace — The father stood dumb over the corpses of his sons. Through divine grace he was enabled to repress the grief of his heart, which sought its natural outlet in wailings and tears. He recognised the hand which had smitten him, and heard the voice of Jehovah within his heart, “Be still, and know that I am God.” The situation of the high priest was critical indeed. As the representative of Jehovah he should calmly approve his judgments; as a father, he loves his sons and is prompted by nature to yield to that perturbation of sorrow which would disqualify him for his official duties. Charles Wesley thus versifies Aaron’s mute sorrow:
“Why should a living man complain
That sinners are struck dead?
Reprieved myself, I still remain,
If punished in my seed.
Howe’er thou deal’st with mine or me,
O stop the murmuring groan,
Or let my only answer be,
Father, thy will be done!”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 4, 5, 6, 7, 10 3. I will be sanctified] The words seem to…
3. I will be sanctified] The words seem to be a quotation and are in poetical parallelism:
“In them that come nigh me I will shew myself holy,
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And before all the people I will glorify myself.”
The sense is that the priests are those who have the right to approach God, and He shews Himself holy in punishing those who do it improperly.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–11 (3) Then Moses said . . . This is…
(3) Then Moses said . . . This is it that the Lord spake.—Here we have another instance of a reference to a well-known Divine communication made through Moses, which has not been previously recorded in the Pentateuch. Moses adduces this declaration to explain to the bereaved father the judgment of God.
I will be sanctified in them that come nigh me.—Better. I will sanctify myself in them that come near to me. God had sanctified to himself Aaron and his sons by the holy unction (see Lev_8:10; Lev_8:12), that they might sanctify Him in the strict performance of their sacred duties as the mediators between God and man. Having failed to do this, God sanctified himself in them by the awful punishment inflicted upon them for their transgression. (See Eze_27:22; Eze_38:16; Eze_38:23.) The phrase, “that come near to God,” is a frequent designation for the priest. (Exo_19:22; Num_16:5; Eze_42:13; Eze_43:19.)
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And before all the people I will be glorified.—Better, and I will glorify myself before all the people. By this judgment God vindicated His law, showing that it cannot be violated with impunity, and thus glorified Himself as the Holy One of Israel.
And Aaron held his peace.—He silently submitted to the righteous judgment which bereft him of his two sons. So the Psalmist, “I was dumb, I opened not my mouth; because thou didst it” (Psa_39:9).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 5, 6, 7, 8, 10, 11 This is that the Lord spake. (see Exo_19:22 Exo_28:41…
This is that the Lord spake. (see Exo_19:22 Exo_28:41 Exo_29:44 Lev_8:33) God will be sanctified either by the obedience or by the punishment of those that come nigh him, that is, his priests. If they have greater privileges, they have greater perils. (cf. Mat_11:21) Aaron held his peace in submission, (see Psa_39:9 Job_1:22) acknowledging that Moses had justified the act of God in executing so terrible a judgment.
Increase of privilege involves increase of danger.
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The nearer men are brought to God, the more liable they are to chastening at his hands. This is more particularly the case with those who are made his ministers. What might pass unpunished in others will be punished in them.
What would be allowed in others will not be allowed in them (verse 6). Had Nadab and Abihu not been called to be priests, they would not have met their untimely fate; and had Aaron, Eleazar, and Ithamar been laymen, they would have been permitted to make use of the ordinary signs of mourning for their dead. But God"s work must come before any other duty, and if it be not done as God has willed it to be done, a sorer punishment will fall upon those who have specially devoted themselves to the immediate service of God than on others. This is a solemn thought for those who are ordained to be the ministers of God.
Chapter 2Sa 12:15-23Jo 2Sa_1:18-21 Joh 11 1Th_4:13-18. The conduct of Aaron under the bereavement is most instructive. He holds his peace and is prepared to do whatever Muses commands. And here we have to notice
I GOD"S SERVICE AND GLORY MUST TAKE PRECEDENCE OF EVERY OTHER CONSIDERATION. The surviving priests were to leave the mourning and the funeral arrangements to their brethren. The bereavement is not to interfere with their priestly service and consecration. God asserts his claims as paramount. "He that loveth father or mother more than me," said God incarnate, "is not worthy of me: and he that loveth son or daughter more than me is not worthy of me". (Mat_10:37) It is ideally possible, therefore, to be so filled with a sense of consecration to God that every other consideration is made to dwindle into insignificance. Is not this what we shall realize in heaven?
II SUBMISSION TO GOD"S CLEARLY EXPRESSED WILL IS A RELIEF TO THE SOUL WHICH HAS BEEN UNCERTAIN BEFORE IT. The thought that God willed the death of those dear to us, has a wonderfully calming influence upon us. We may see no reason for the stroke, and God may not for a long season show us his reason, but we can believe he has one and a good one, and. that "he doeth all things well." The death of Nadab and Abihu was as clearly a token from God as the previous manifestation. Job, again, shows the same submissive spirit under a still greater bereavement. (Job_1:18-21) So did David on the death of his child. (2Sa_12:15-23) So did Mary and Martha on the death of Lazarus. (Joh 11) All these worthies rested, as we all may rest, and there is no other rest but in the will of an all-wise God. Uncertainty is trying, but even the certainty of bereavement and of sorrow has an element of rest in it.
III AARON IS CAUTIONED AGAINST ANY USE OF WINE OR STRONG DRINK WHEN ENGAGED IN PRIESTLY SERVICE. Doubtless the primary significance of this injunction was, as already noticed, that Nadab and Abihu had erred therein. But it seems to carry also a beneficial caution. For at no time are people more tempted to resort to wine and strong drink than when in bereavement. A little stimulus, they fancy, will sustain them. So they take to "the bottle" to replenish their courage. The result is that they fall into deeper troubles than ever. Aaron is the better of this injunction to abstain at this time when his sorrow is so keen.
IV SORROW NECESSITATED FASTING INSTEAD OF FEASTING. After the terrible trial, Aaron and his surviving sons had no appetite for the feasting to which they were entitled; and so they seem to have burned the sin offering in its entirety instead of eating of it. Moses, in directing the sorrowing priests to proceed to the feast of fellowship, made no due allowance for their condition. Aaron instinctively saw the incongruity of feasting when his heart was so sore, and therefore he acted in the spirit of the Law, which disposed of what could not be used in the fire of the altar.
And might not those who turn a house of mourning into a house of feasting learn a lesson of propriety here? Eating and drinking in connection with wakes and funerals have been carried oftentimes to most unseemly excess. The whole spirit of sorrow evaporates before the copious offerings to the "belly-god," and instead of spiritual profit there is spiritual deterioration.
Fasting is an effort of nature to say a word for the spirit within. Sorrow takes the edge off appetite, and rebukes feasting that the soul may have a season of repair. If the sad heart gets fair play, it will emerge from its sorrows purified and elevated.
V THE SPIRIT MAY SOMETIMES MOST PROPERLY SUPERSEDE THE LETTER. We have seen how fatal was the innovation of the presumptuous priests. But in this same chapter we come across an innovation on the part of Aaron, at which Moses and God were content. There is all the difference between rigidity which must not be broken, and a law whose spirit can move freely amid its forms. It was the latter which God gave. There are necessities which arise from time to time and are themselves laws to the spiritual mind. We should be jealous of ourselves in the exercise of our liberty, but, at the same time, we ought to realize our freedom as God gives it to us in his Law. R.M.E.
A bereaved parent.
Who can stand in the presence of death unmoved? A gulf separates us from the departed friend; the past is like a dream. The partnership between soul and body has been dissolved, and already the clay tabernacle, deprived of its tenant, shows signs of crumbling into decay. The form is the same, but the animating principle has fled. The casket has been rifled of its jewel; we survey the husk, but the kernel has vanished.
I HERE WAS AN INSTANCE OF SUDDEN DEATH. This is the more startling. The festival is changed into a funeral. The active frame is motionless, the busy brain that teemed with thought is still; we call aloud, but there is no reply; we bend down to touch the lips, but we receive no responsive kiss. How weak is man, when a stroke deprives him of all his faculties, removes him from earthly ken, and his place knows him no more!
II IT IS SAD WHEN CHILDREN DIE BEFORE THEIR PARENTS. Then the cup of bereavement contains an added element of bitterness. The natural order is inverted. Pathetic was the expression of Burke"s grief at the loss of his only son. "I am stripped of all my honours; I am torn up by the roots, and lie prostrate on the earth. I have none to meet my enemies in the gate. They who ought to have succeeded me have gone before me. They who should have been to me a posterity are in the place of ancestors." To see the budding rose suddenly blighted, all the promise of life unrealized, is enough to rend a parent"s heart with disappointment.
III IT IS SADDER STILL WHEN DEATH IS THE DIRECT RESULT OF THOUGHTLESS, SINFUL CONDUCT. Then no gleam of light tempers the darkness. If the flower be transplanted to adorn the heavenly garden, there will be joy at the thought to alleviate the sorrow. But when the removal appears like that of tares to be burned, who shall assuage the pangs of bereavement? Children! strive so to live that if Providence call you away in early life, the memory left behind may be sweet and fragrant, pleasant and reassuring. Let us not too hastily assume the death of the youthful to be a judgment. We may have no Moses at our side, as here, to interpret the harrowing scene. We would not rush instantly to adverse conclusions, nor misconceive the dispensation. Even in the case before us we are not warranted in deciding upon the ultimate fate of Nadab and Abihu. Death is truly in every case a particular instance of a general law. "This is it that the Lord spake, saying, I will be sanctified," etc. It ever reminds us of its connection with sin, and every time we are called to stand by the grave we should be impressed with a deeper sense of the enormity and awfulness of sin in God"s sight. Beholding the effect, let us hate the cause.
IV Aaron furnishes AN EXAMPLE OF FITTING BEHAVIOUR UNDER TRIAL. He could not rejoice to see the withering of his cherished hopes; God expects no such unnatural triumphing over the instincts of affection. But he refrained from murmuring, he "held his peace." "I was dumb, I opened not my mouth, because thou didst it." Open the quivering lips, and the pent-up agony of the spirit may find vent in the utterance of expostulations and reproaches unworthy of a child of God. Job"s wife tempted him to "curse God and die," but he "sinned not with his lips." He was, indeed, able to say, "Shall we receive good at the hands of God, and shall we not receive evil?" "The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord." It was after this that he "uttered that he understood not.
V TO REPRESS REPINING IS ACCEPTED AS TACIT ACQUIESCENCE IN THE EQUITY OF DIVINE JUDGMENTS. His ways are often mysterious, but his wisdom cannot err nor his love prove unkind. The greatest degree of affection for our fellow-creatures must never be allowed to lessen our supreme regard for the glory of the Creator. "It is the Lord: let him do what seemeth him good." Listen to the voice from under the trees of the Garden of Gethsemane: "Father, not my will, but thine be done." Fond parents have sacrificed their children for the good of the commonwealth, how much more shall they be content to leave them in the hands of God, to be dealt with according to his infinite justice and mercy! It was the glory of the Father that necessitated the surrender of his beloved Son to death for the redemption of the world. S.R.A.
Vers. 3-7. Self-restraint and utterance.
"And Aaron held his peace," etc. The sequel to the sad story of the sin and death of Nadab and Abihu carries with it three lessons we shall do well to learn.
I THAT A MAN IS LESS HONOURED BY EXALTED OFFICE THAN BY LOFTY ACTION. We pay a certain respect to Aaron as the first high priest of the ancient Law, type of the "High Priest of our profession." But we pay a higher honor to him and feel a deeper regard for him, as one who acted nobly at a most trying time. Such a scene might well have unmanned him. We could not have blamed him had he given way to violent agitation, even in the house of the Lord. There is, in sorrow, a descending scale, and his was at the very bottom of its dark depths. Bereavement, the saddest of all losses; the death of a child, the saddest of all bereavements; the death of two sons in their manhood, the saddest form which the loss of children can assume; its startling, awful suddenness; its occurrence under the aggravating conditions of guilt and dishonour; such was the staggering blow that fell on Aaron then! There is a nobleness of self-restraint which is truly touching, which excites our hearty admiration, in the fact that "Aaron held his peace." He did not give way to tempestuous emotion or to querulous complaint; he acted as became him: standing where he stood in the near presence of God, he bore the blow in sacred silence, he opened not his mouth, he was dumb, because he felt the Lord had done it. (Psa_39:9) There is nothing manlier, nobler, more admirable than calmness in the overwhelming hour. it is born of
(1) devoutness, a profound sense of the presence and sovereignty of God; and of
(2) self-culture, the training of our own spirit, the "keeping of our heart". (Pro_4:23)
II THAT THE DEVOUT HEART WILL RECOGNIZE THE RIGHTNESS OF SUBORDINATING PERSONAL SENTIMENT TO THE SERVICE OF GOD. (Verse 6) This melancholy occurrence had taken place in vindication of the honour of God (verse 3). The one feeling which was to fill the hearts of those who stood before God was an unquestioning acceptance of the severe and. afflictive decree of the Holy One. To show the ordinary signs of sorrow might be open to misconstruction; might appear as a protest against the death-penalty. In the cause of righteousness the natural feeling of father and sons must be energetically suppressed. And it was done. There come times in our history when, in the highest interests of all, in the service of God and of our kind, we are called upon to make parental, conjugal, fraternal, friendly emotions give place to calmness of spirit. When that hour comes, we, if we have Aaron"s spirit, shall obey as he obeyed.
III THAT GOD DESIRES US TO GIVE PLAY TO HUMAN FEELING WHEN HIS LAW IS NOT BROKEN OR, HIS SERVICE HINDERED THEREBY.
1. The relatives of the dead were to carry their bodies decently and reverently "from before the sanctuary" (verse 4).
2. The whole house of Israel were to "bewail the burning which the Lord had kindled" (verse 6). Where the lamentation was natural, and where there was no peril of its being misinterpreted, it was not only allowed but encouraged of God. Stoicism is no part of Christianity. We are to be natural and sympathetic. Jesus "rejoiced in spirit" and" wept" himself. He intimated his wish that we should act naturally, in accordance with our surrounding circumstances and inward spirit. (Mat_9:15-17 Joh_16:20-22 Jam_5:13) Sympathetic as well as natural: "rejoice with them that do rejoice, and weep," etc.. C. (Rom_12:15)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 9 Aaron held his peace.
Lev_10:3
Aaron held his peace.
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Aaron; or, the disturbing and tranquilising influences of life
I. The disturbing influences. Physical sufferings, secular anxieties, social grievances, moral remorse, heart bereavements. To the last of these Aaron was now the victim.
1. He has lost two sons. A double trial.
2. He had lost two sons after they had reached maturity.
3. After they had entered upon the most important and honourable office in life. What a disappointment!
4. In the most sudden way.
5. With no hope for their future blessedness. They were struck down by offended justice, without a moment for repentance.
II. The tranquilising influences of human life. He held his peace.
1. There are three kinds of calming influences that are resorted to by men under trial--the carnal, the stoical, and the Christian.
2. The last of these is the only true tranquilising force. It contains at least four doctrines that tend to pacify the human spirit under the most trying circumstances of life.
(1) That all who have implicit confidence in Christ as the Mediator are reconciled to God and delivered from condemnation.
(2) That every disturbing event takes place under the superintendence of God.
(3) That God has an absolute right to dispose of all things as He thinks fit.
(4) That the most painful events to the good are short, and may be rendered subservient to their highest interest. They deepen the sense of our individuality by detaching us from society and making us in our sufferings feel our loneliness; they impress us with the unsatisfactoriness of all things pertaining to this material life. Southey has, with great poetic beauty, described how the calamities of life afflict the pious soul: they are only as clouds passing over the moon, making the queen of night appear more majestic in her march. (Homilist.)
Silence in affliction
I. Even a child of God may be exercised with sore trials and afflictions, that may lie very heavy upon him. (Psa_38:2; Job_9:17). And what wonder, if the children of God meet with trials upon earth, where they were never promised, nor could rationally expect their rest? What wonder, seeing they so often sin, and procure the evils under which they groan? All this is consistent with the love of a father, and our relation to him.
II. What is implied in being silent under the trials God sees fit at any time to exercise us with?
1. A deep sense of Gods hand in what we suffer. This was the ground of Davids silence: I was dumb, and I opened not my mouth, because Thou didst it (Psa_39:9). And Hezekiah, mourning, directs his eye to God and heaven. What shall I say? He hath both spoken unto me, and Himself hath done it (Isa_38:15).
2. It includes a subscribing to Gods justice in all His dealings with us, and that whatever He takes from us or lays upon us, we dare not to conclude the worse of Him in our thoughts or to open our mouths against Him. Thus being silent is opposed to self-justification, as being convinced that He hath punished us less than our iniquities deserve.
3. It includes a resigning ourselves to God, as having the most unquestionable dominion over us, and right to do with us and ours as seems good in His sight (Job_3:12).
4. It includes resting in His pleasure, as that which is wisest and best; in opposition to murmuring and impatience, inward frets and discomposure of soul.
III. What considerations may help to work the soul of a child of God into so desirable a frame, as to be mute when Gods afflicting hand may be most pressing upon him. The reasonableness of this frame may appear--
1. From Gods unquestionable right to dispose of us and ours as He pleases. When it is His will which is done upon us, His sovereignty should teach His creatures to be silent (Rom_9:21-22).
2. It should teach us to be silent in whatever instance God afflicts; as it is He that continues to us many other mercies, which have been all forfeited, and which might have been as justly removed as those He has taken away.
3. We ought to be silent under what God will have us suffer, as considering we have many ways sinned and offended against Him (Job_40:4-5).
4. We have reason to be silent, as considering that all Gods dispensations, how afflictive soever, are conducted by unerring wisdom to His own glory. And if God be glorified, why should we be dissatisfied?
5. The people of God have reason to be silent under every affliction He brings upon them, considering He hath made with them an everlasting covenant ordered in all things and sure, which is sufficient to be all their salvation and is all their desire (2Sa_23:5).
Application:
1. To be impatient under affliction is unbecoming a child of God, considered as a new creature.
2. To oppose our wills to the will of God is high presumption, and both provoking to God, and dangerous to ourselves (Isa_45:9).
3. It is contrary to our covenant engagements. When we yielded ourselves to God, did we not expressly agree that He should lead us to heaven, and that we would follow Him through what way He pleased to show us--through seas or wildernesses, or through any, even the roughest paths, so He brought us safe to the promised land.
4. Impatience under affliction is inconsistent with our own prayers. Submission to the will of God is, or ought to be, our daily request, and especially under such trials.
5. It would bring us under the charge of ingratitude to our best benefactor and friend. Has God heard my main prayer, and drawn me to Christ? Yet, if He lays His hand upon me in this or the other instance, shall I by my complaints drown all the remembrance of His former loving-kindness and grace? Moreover, what a slight should we put on the remaining everlasting rest, should we repine at present sufferings, which are so soon to issue in endless joy! (D. Wilcox)
.
Silence under affliction
I. What it is for the afflicted and bereaved to hold their peace under the correcting hand of God.
1. It certainly implies, in the first place, that the afflicted and bereaved should not complain of the Divine conduct towards them. They have no ground to complain, because God takes nothing from them but what He has given them, and inflicts no more upon them than they deserve and He has a right to inflict.
2. For the afflicted to hold their peace implies that they not only cease to complain, but that they cease to think hard of God. It is much easier to suppress their verbal complaints than to suppress all their inward repinings under the correcting hand of God.
3. The only way in which the afflicted and bereaved can get rid of their inward murmuring thoughts is cordially to approve of the conduct of God in causing them to suffer their present afflictions and bereavements. Nothing can remove hatred of God but love to God. Nothing can remove opposition to God but submission to God.
II. Why the afflicted and bereaved ought to hold their peace and silently submit to the correcting hand of God. This is their duty--
1. Because they always deserve the bereavements which they are called to suffer. They are under the same obligations to submit silently and unreservedly under the frowns of God as to rejoice under His smiles.
2. The afflicted and bereaved ought to hold their peace and silently submit to the correcting hand of God because He has a right to afflict and bereave them whenever He sees it necessary to do it
3. It becomes the afflicted and bereaved to bow in silence to the sovereign will of God because He always afflicts and bereaves them at the proper time. It is well that God does not allow men to choose when He shall afflict them. He always knows the best time, and when He does afflict them they must know that He sees good reasons to afflict them at that time rather than any other. And since He sees good reasons for afflicting them at such a particular time they have no ground to complain but ought silently to submit to His unerring wisdom, whether they are high or low, or whether they are young or old.
4. That men ought to hold their peace under the afflicting hand of God because He always afflicts them in the best way as well as at the best time.
Improvement:
1. It appears from the nature of silent submission under Divine corrections, that it must be highly pleasing to God. It is the very spirit which He requires them to feel and express while He lays His chastising hand upon them. He says to them, Be still, and know that I am God.
2. It appears from the nature of sincere submission under trials and afflictions that insubmission is extremely criminal. When either saints or sinners complain under Divine corrections they practically say that He who has made them shall not reign over them. Can there be anything more displeasing to God?
3. It appears from the nature of true submission under afflictions that it is something different from stupidity. Stupidity consists in despising the chastenings of the Lord. Mankind are far more apt to be stupid than to be faint under afflictions and bereavements. They try to overlook the hand of God in them, and to consider them as mere accidents, or necessary evils, which could not be avoided and must be borne. Such stupidity under Divine corrections in the sinners in Zion God severely condemned. If afflictions do not remove stupidity they increase it; if they do not soften the heart they harden it; and if they do not produce submission they create obstinacy. But the afflicted are extremely apt to misconstrue the effect of their afflictions and to mistake stupidity for submission, and imagine that they feel resigned when they only feel stupid and insensible.
4. True submission is diametrically opposite to stupidity and is perfectly consistent with the keenest sensibility under the correcting hand of God. It becomes the bereaved to view their bereavements, as far as possible, in all their painful effects and consequences, that they may exercise a deep and unlimited submission to the Divine corrections. Though Aaron held his peace and refrained from speaking, yet he did not refrain from thinking. His mind was undoubtedly awake, and all his powers and faculties in vigorous exercise. There is much more danger of feeling too little than of feeling too much under Divine chastisements.
5. If the afflicted and bereaved ought to hold their peace under the chastising hand of God, then they ought to submit to the heaviest as well as to the lightest chastisements.
6. It appears from the nature of submission that it is easy for the afflicted and bereaved to determine whether they do or do not sincerely submit to the correcting hand of God. There is no medium between approving or disapproving His conduct in afflicting them. (N. Emmons, D. D.)
The silence of Aaron
An ancient philosopher has said, Light sorrows speak; great sorrows are silent. The experience of the human heart, and of this life, where affliction has so many degrees and arrays itself in so many different shades, justifies this observation. The sacred poets of Israel, in this thought, had anticipated pagan wisdom (see Isa_47:5; Lam_2:12-13).
1. The impressions and the conduct of Aaron cannot be usefully estimated without a knowledge of the event.
2. It is a test of humility to be silent in the bosom of an irreparable loss, of a profound affliction.
3. In the mute sorrow of Aaron, there is more than this wise humility; we must see there also acquiescence.
4. Lastly, it is just to recognise in the conduct of Aaron lowly and firm resignation. (A, Coquerel.)
Aarons silence in presence of Gods judgment
Doubtless Aaron looked somewhat heavily on this sad spectacle: it could not but appal him to see his two sons dead before him--dead in displeasure, dead suddenly, dead by the immediate hand of God. And now he could repent him of his new honour to see it succeed so ill with the sons of his loins; neither could he choose but see himself stricken in them. But his brother Moses, that had learned not to know either nephews or brother when they stood in his way to God, wisely turned his eyes from the dead carcases of his sons to his respect of the living God. My brother, this event is fearful, but just; these were thy sons, but they sinned; it was not for God, it is not for thee, to look so much who they were, as what they did. If they have profaned God and themselves, can thy natural affection so miscarry thee that thou couldst wish their impunity with the blemish of thy Maker? Show now whether thou more lovest God or thy sons. Showy whether thou be a better father or a son. Aaron, weighing these things, holds his peace, not out of an amazement or sullenness, but out of patient and humble submission; and seeing Gods pleasure, and their desert, is content to forget that he had sons. He might have had a silent tongue, and a clamorous heart. There is no voice louder in the ears of God, than a speechless repining of the soul. 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 Gods proceeding. (Bp. Hall.)
Divine judgment and domestic ties
Serious people sometimes wonder how it shall be at the last day--how godly parents shall be able to bear the sight of their Christless children given over to everlasting death; whether the knowledge or sight of near and beloved relatives in perdition will not interrupt and destroy the peace Of heaven. But, if such persons would reason upon the subject from a standpoint higher than the mere sympathies of nature, they would have less trouble concerning it. Aaron looking upon his slain sons, is a picture of how it shall be. When Gods ultimate judgments shall go into effect, their justice shall be so conspicuous, and the goodness and glory of God in them shall be so luminous and manifest, that it will not be in the power of any ransomed soul to think of demurring, or indulging one tearful regret. When we come to see things in the light of heaven, every enemy of God will appear so essentially an enemy to ourselves and our peace, that, however otherwise related to us, we will be glad to see them shut up in the dreadful prison-house for ever and for ever. What are domestic ties and sympathies in comparison with the glorious will of our blessed Lord? Jesus says, He that loveth father or mother more than Me, is not worthy of Me: and he that loveth son or daughter more than Me, is not worthy of Me. Every saint is fully wrapped up in the righteousness, wisdom, and goodness of his Lord. Everything that God does carries the heart of the ransomed ones so completely with it, and so overwhelms and swallows up all other affections, that they are as utter nothing. Nadab and Abihu may die for ever under Aarons very eyes, and yet Gods honour and glory in it leave him not a tear to shed, and not a word of lamentation to utter. (J. A. Seiss, D. D.)
The silence of Aarons sorrow
I. The poignant character of Aarons sorrow. The blow came and smote--
1. His patriotism--he would feel that Israel as a nation was disgraced.
2. His piety--religion was dishonoured and God insulted.
3. His paternity.
(1) It is a great grief for parents to watch their children die when they have seen the end approaching, but in Aarons case tile bereavement was sudden.
(2) It is a great grief for parents to surrender their children even when they feel sure they die in the Lord, but, in Aarons case, his sons died under the frown of the Lord, and concerning their future he could have no sure and certain hope. To lose two sons under such circumstances was sorrow of the most poignant kind.
II. The patient conduct of Aaron under such sorrow. (F. W. Brown.)
God glorified before the people
If I so hold a mirror that I cause it to reflect on your dazzled vision the brilliant rays of the sun, that mirror adds nothing to the lustre of the grand orb of day; it only directs the light towards you. If I write to you in most glowing and graphic terms concerning my bosom friend, I do not thereby increase his well-known talents and virtues. I simply beget in your mind, or foster, feelings of admiration, respect or love. So when you and I praise God, we do not, we cannot, augment His essential glory. It is impossible for us finite and dependent creatures to add anything to the infinite love, wisdom, and power of the Divine One. But we can elevate Him in our own estimation, increase our own comfort, stimulate our own spiritual life, and intensify the affection which others entertain for Him. (J. H. Hitehen, D. D.)
The stillness of intense emotion
As I have felt a tear drop from a cloudless sky, and wondered whence it could come, so have I seen a fair countenance full of openness, serenity, and majesty, and the large still tear standing in the eye. Yet no single muscle was distorted; it seemed to me like the stillness of intense emotion, like the sorrow of goodness, like a broken heart at peace with its own woe; as though one, whose hopes of earthly bliss had all vanished, were comforted from within by the presence and assurance of Holy Love, saying, It is well, peace be unto thee. (John Pulsford, D. D.)
The broken heart is like a broken harp
The broken heart is like a broken harp. The harp is either absolutely silent, or sends forth discordant sounds. Human grief is so deep that it is either speechless or gives expression to bitter complaints and hard thoughts. Whatever human ministries may accomplish by way of modifying it, they do not heal. Here is the superiority of Christ Jesus in His treatment. He heals the broken-hearted.
Service for God not to be interrupted by adversity
A certain heathen making an oration, as he was sacrificing to his god, in the midst of his devotion, word was brought him that his only son was dead: whereat being nothing at all moved, he made this answer, I did not get him to live for ever; and so went on with his business. Thus when we are entering into the sight of Gods favour, it may so please Him to try us by afflictions; there may news come of a ship wrecked at sea, of a chapman broke in the country, of the death of friends and allies, &c. Yet ought we not for all this to leave off our course in the service of Him, but rather whatsoever comes cross, make it as it were a parenthesis, an ornament, not a hindrance, in our progress to heaven. (J. Spencer.)
Undisturbed service
Valerius Maximus tells a story of a young nobleman, that attended upon Alexander, while he was sacrificing; this nobleman held his censer for incense, and in the holding of it, there fell a coal of fire upon his flesh, and burned it so as the very scent of it was in the nostrils of all that were about him; and because he would not disturb Alexander in his service, he resolutely did not stir to put off the fire from him, but held still the censer. If heathens made such ado, in sacrificing to their idol gods, that they would mind it so as no disturbance must be made, whatsoever they endured: what care should we then have of ourselves, when we come to worship the High God? Oh that we could mind the duties of Gods worship, as matters of high concernment, as things of greatest consequence, that so we might learn to sanctify the name of our God in the performance of duty more than ever we have done. (J. Spencer.)
Over-tenderness to the criminal
Uncover not your heads, neither rend your clothes. There is such a thing as sinning through over-tenderness of feeling; and unless we are on the watch just here, we shall fail of being both just and merciful in our sympathies and in our conduct. When a great crime is committed, it is not a wise exhibit of tender feelings to dwell upon the peculiar temptations, and the peculiar weaknesses, and the unfortunate early disadvantages of the brutal criminal, to a forgetfulness of the sufferings of his innocent victims, and of the wretchedness which his crime has brought into one home and another. It is not that we are to take vengeance into our own hands; but that we are to refrain from mourning over the execution of justice. It is a sinful as well as a sickly sentimentalism which gives its tears to the criminal class in the community, instead of to those who are wronged through crime. The prevalence of this sentimentalism is one of the stimulating causes of crime. There is need of the re-echoing of the words of God to His people over the displays of His justice, Uncover not your heads, neither rend your clothes [in mourning over the evil-doers] but let . . . the whole house of Israel bewail the burning which the Lord hath kindled. Let the crime be mourned over, but not the criminal--as a criminal. (H. C. Trumbull.)
For the anointing oil of the Lord is upon you
That oil must separate between you and the appearance of unbelief; that oil is a restraint as well as an inspiration. Is it not so now, varying the terms and the relations of things? If we could enter into the spirit of that restriction, what different men we should be I The name of your country is upon you: dishonour it not. A venerable name, never associated with meanness, cowardice, corruption, or fear of man. Rise to the dignity of the signature which is upon you. When you flee, the enemy will say your country has fled; when you play the coward, the enemy will say the throne has tottered and the sovereign has succumbed. The holy vow is upon you. You said you would be better and do better. You punctuated the vow with hot tears; your emphasis was quite an unfamiliar tone, so much so that we wondered at the poignancy of your utterance, and felt in very deed that you were speaking the hearts truth. Remember that vow. The vow of the Lord is upon you. If you stoop, it will not be condescension, it will be base prostration; if you palter with the reality of language, it will not be ability in the use of words, it will be the profanation of the medium which God has established for the conveyance and the interchange of truth. The exalted position is yours. You are the head of a family: if you go wrong, the whole family will suffer to the second and third and fourth generations. You are known and trusted in business: if you be found mean, untrustworthy, faithless, deceitful, the whole city will feel the anguish of a pang, for you were regarded as a trustee of its honour and its reputation. The anointing oil is upon you in some form or in some way. The name of Christ is upon us all. We cannot get rid of it. In this way or in that we have all to do with Christ, with His name, His honour, His cross, His crown. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv4, 8 "And Moses called Mishael and Elzaphan, the sons of…
MOURNING IN SILENCE
Lev_10:4-7
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"And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Draw near. carry your brethren from before the sanctuary out of the camp. So they drew near, and carried them in their coats out of the camp; as Moses had said. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons. Let not the hair of your heads go loose, neither rend your clothes; that ye die not, and that He be not wroth with. all the congregation: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. And ye shall not go out from the door of the tent of meeting, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses."
Even in ordinary cases, restrictions were placed upon Aaron and his sons as regards the outward signs of mourning; but exceptions were made in the case of the nearest relations, and, in particular, of the death of a son, or a brother. {Lev_21:2} In this case, however, this permission could not be given; and they are warned that by public expressions of grief they would not only bring death from the Lord upon themselves, but also bring His wrath upon the whole congregation which they represented before God. They are not indeed forbidden to mourn in their hearts, but from all the outward and customary signs of mourning they must abstain. And the reason for this is given; "The anointing oil of the Lord is upon you." That is, by the anointing they had been set apart to represent God before Israel. Hence, when God had thus manifested His holy wrath against sin, for them to have exhibited the public signs of mourning for this, even though the stroke of wrath had fallen into their own family, would have been a visible contradiction between their actions and their priestly position. To others, indeed, these outward tokens of mourning are expressly permitted, for they stood in no such special relation to God; their brethren, "the whole house of Israel," might bewail the burning which the Lord had kindled, but they, although nearest of kin to the dead, are not permitted even to follow the slain of the Lord to the grave, and (Lev_10:4-5) the sad duty is assigned to their cousins, who bear the dead, in their white priestly robes, just as they had fallen, out of the camp to burial, while Aaron and his sons mourn silently within the tent of meeting.
This has seemed hard to many, and has furnished some another illustration of the hardness. and severity of the character of God as held up in the Pentateuch. But we shall do well to remember that in all this we have nothing which in any respect goes beyond the very solemn words of the tender hearted and most compassionate Saviour, who said, for example, "If any man cometh unto Me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters he cannot be My disciple." {Luk_14:26} In language such as this, we cannot but recognise the same character as in this command unto Aaron and his sons; and if such "hard sayings" are to be held: reason for rejecting the revelation of the character of God as given in the Old Testament, the same logic, in the presence of similar words, will require us also to reject the revelation of Gods character as given by Christ in the New Testament.
The teaching of both Testaments on this matter is plain. Natural affection is right; it is indeed implanted in our hearts by the God who made us in all our human relations. But none the less, whenever the feelings which belong even to the nearest and tenderest earthly relations come into conflict with absolute fealty and submission to the will of God, and unswerving loyalty to the will of Christ, then, hard though indeed it may be, natural affection must give way, and mourn within the tent in the silence of a holy submission to the Lord.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On vv4, 6 Mish-a-el, ’one with God.’ El-za-phan, ’God protects.’ Uz-zi-el, ’power…
Mish-a-el, ’one with God.’ El-za-phan, ’God protects.’ Uz-zi-el, ’power of God.’
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv8–9 Instructions To The Priests
Instructions To The Priests
v. 8. And the Lord spake unto Aaron, saying, He now addressed Himself directly to the high priest to let him know His will,
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v. 9. Do not drink wine nor strong drink, the latter being a very strongly intoxicating beverage made from barley, dates, and honey, thou, nor thy sons with thee, when ye go in to the Tabernacle of the Congregation, when engaged in the duties of the priesthood, lest ye die; it shall be a statute forever through out your generations; it was practically equivalent to absolute prohibition in the case of Aaron and his sons, for they must have been on duty continually, especially in the early days: later the priests were on duty in the Sanctuary only a short time during the year;
v. 10. and that ye may put difference between holy and unholy, and between unclean and clean; their minds had to be clear for the many cases which required careful distinguishing;
v. 11. and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses. The priests were at the same time the teachers of the people, and their minds did not dare to be befuddled with the fumes of intoxicating liquors while they mere engaged in the discharge of their duties.
v. 12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, take the meat-offering that remaineth of the offerings of the Lord made by fire, only a handful having been offered, Lev 9:17, and eat it without leaven beside the altar; for it is most holy. It was used as food for the priests in a place provided for that purpose in the court.
v. 13. And ye shall eat it in the Holy Place, because it is thy due; it was a fee which was intended for the sustenance of the priests while they were on duty in the Sanctuary, and thy sons’ due, of the sacrifices of the Lord made by fire; for so I am commanded.
v. 14. And the wave-breast and heave-shoulder shall ye eat in a clean place; thou and thy sons and thy daughters with thee; for they be thy due and thy sons’ due, which are given out of the sacrifices of peace-offerings of the children of Israel. This was the portion set aside for the priests and their families, fees or emoluments, a part of the salary, and this holy meal could be eaten outside of the court, in some clean place.
v. 15. The heave-shoulder and the wave-breast shall they bring with the offerings made by fire of the fat, to wave it for a wave-offering before the Lord; and it shall be thine, and thy sons’ with thee, by a statute forever, as the Lord hath commanded, Lev 7:31-34.
v. 16. And Moses diligently sought the go at of the sin-offering, for since its blood had been poured out at the altar of burnt offering, its flesh, being a sin-offering, should have been eaten by the priests in the Holy Place, and, behold, it was burned; and he was angry with Eleazar and Ithamar, the sons of Aaron, which were left alive, saying,
v. 17. Wherefore have ye not eaten the sin-offering in the Holy Place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make an atonement for them before the Lord? The priests, being mediators of the people in offering the sacrifices, were bound to follow the ritual in all its details, and the eating of the flesh was an essential part of this service.
v. 18. Behold, the blood of it was not brought in within the Holy Place, to the altar of incense, as it was described Lev 4:1-21; ye should indeed have eaten it in the Holy Place, as I commanded. Having undertaken the atonement for the people, the responsibility for the sins and that of carrying out every single precept of the sacrifice rested upon them.
v. 19. And Aaron said unto Moses, Behold, this day have they offered their sin-offering and their burnt offering before the Lord, the priests had made these offerings for themselves; and such things have befallen me, in being bereft of two of his sons; and if I had eaten the sin-offering today, should it have been accepted in the sight of the Lord? The fearful accident which had happened had made Aaron and his remaining sons incapable of and unfit for eating. Cf Hos 9:4.
v. 20. And when Moses heard that, he was content, literally, "it was good in his eyes," he was satisfied that no disregard of the Lord’s precepts was intended, that the circumstances warranted Aaron and his sons in acting as they did. The law of love is the highest law and supersedes all others. It was so in the Old Testament, as it is in the New, that God desired mercy rather than sacrifice.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 8 This is what Yahweh was talking about when he…
This is what Yahweh was talking about when he said, 'I will reveal my holiness ... before all the people.'
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. AT: "This is what Yahweh was talking about when he said that he would reveal his holiness ... who come near him, and that he will be glorified ... people." (See:Quotes Within Quotes and Direct and Indirect Quotations)
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I will reveal my holiness to those who come near me
The phrase "those who come near me" refers to the priests that serve Yahweh. "I will show those that come near to serve me that I am holy" or "Those who come near to serve me must treat me as holy"
I will be glorified before all the people
This second part of Yahweh's statement still concerns the priest, who are the ones who come near to Yahweh. This can be translated in active form. AT: "They must glorify me before all the people" or "They must honor me in the presence of all the people" (See: Active or Passive)
Mishael ... Elzaphan ... Uzziel
These are names of men. (See: How to Translate Names)
your brothers
This does not mean they were literal brothers. Here "brothers" means relatives or cousins.
translationWords
Moses
Aaron
Yahweh
reveal
holy
glory
people group
tabernacle
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 6, 7, 8, 11 10:3 God’s holiness is his very essence, substance, and…
10:3 God’s holiness is his very essence, substance, and character, and it stands in contrast to the creaturely world. By performing this rash act, Nadab and Abihu failed to consider God’s holiness and failed to honor him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.