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.
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Leviticus 10:8-10 sits inside this longer paragraph.
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.”
Parallel Translations
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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.
-
And the LORD spake unto Aaron, saying,
Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:
And that ye may put difference between holy and unholy, and between unclean and clean;
Show all 3 translations
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And the LORD spoke unto Aaron, saying:
'Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations.
And that ye may put difference between the holy and the common, and between the unclean and the clean;
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Cross-references (22)
- Ezekiel 22:26 (v10) Her priests have done violence to my law, and have profaned my holy things. They have made no distinction between the holy and the common,…
- 1 Peter 1:14-16 (v10) as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, but just as he who called you is…
- Leviticus 11:47 (v10) to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not…
- Ezekiel 44:23 (v10) They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
- Luke 1:15 (v9) For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even…
Show all 22 cross-references
- Titus 1:15 (v10) To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience…
- 1 Timothy 3:3 (v9) not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
- Leviticus 20:25-26 (v10) “ ‘You shall therefore make a distinction between the clean animal and the unclean, and between the unclean fowl and the clean. You shall…
- Jeremiah 15:19 (v10) Therefore Yahweh says, “If you return, then I will bring you again, that you may stand before me; and if you take out the precious from the…
- Isaiah 28:7 (v9) They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine.…
- Ezekiel 44:21 (v9) None of the priests shall drink wine when they enter into the inner court.
- Ephesians 5:18 (v9) Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
- Titus 1:7 (v9) For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for…
- Numbers 6:3 (v9) he shall separate himself from wine and strong drink. He shall drink no vinegar of wine, or vinegar of fermented drink, neither shall he…
- 1 Timothy 3:8 (v9) Servants, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money,
- Numbers 6:20 (v9) and the priest shall wave them for a wave offering before Yahweh. They are holy for the priest, together with the breast that is waved and…
- Proverbs 20:1 (v9) Wine is a mocker and beer is a brawler. Whoever is led astray by them is not wise.
- Proverbs 31:4-5 (v9) It is not for kings, Lemuel, it is not for kings to drink wine, nor for princes to say, ‘Where is strong drink?’ lest they drink, and…
- Hosea 4:11 (v9) Prostitution, wine, and new wine take away understanding.
- 1 Timothy 5:23 (v9) Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities.
- Jeremiah 35:5-6 (v9) I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said to them, “Drink wine!” But they said, “We…
- Leviticus 3:17 (v9) “ ‘It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.’ ”
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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Geneva Bible translators 1599 · Public Domain On v9 Or, drink that maketh drunk.
Or, drink that maketh drunk.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–10 Lev 10:9 Do not drink wine nor strong drink,…
Lev 10:9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:
Ver. 9. Do not drink wine, nor strong drink.] As some are of opinion Nadab and Abihu had done; which miscarriage of theirs occasioned this precept. {a} The perpetual equity whereof is, that ministers be no wine bibbers or tipplers or drunken sots. {1Ti 3:3} Why should it be said as of old, "They have erred because of wine, and have gone out of the way because of strong drink, even the priest and the prophet?" {Isa 28:7} Drunkenness is a crime in all, but it is a kind of sacrilege in ministers. And if other drunkards deserve double punishments for their misdemeanours, as Aristotle {b} judgeth, first for their drunkenness, and then for the sin committed in and by their drunkenness what do drunken priests? {Isa 56:12}
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{a} Ex malis moribus bonae leges.
{b} διπλα τα επιτιμια. - Arist., Ethic., lib. iii. cap. 5.
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 vv9–10 This is here added, either because Nadab and Abihu…
This is here added, either because Nadab and Abihu had been led to their error by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at least because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. Drunkenness is so odious a sin in itself, especially in a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God’s ape in his prescriptions for his worship, required this abstinence from his priests in their idolatrous service.
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 v8 Aaron having been very observant of what God said…
Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Lev 10:8): The Lord spoke unto Aaron, and the rather because what was now to be said Aaron might perhaps have taken amiss from Moses, as if he had suspected him to have been a gluttonous man and a wine-bibber, so apt are we to resent cautions as accusations; therefore God saith it himself to him, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, Lev 10:9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. Observe here, 1. The prohibition itself: Do not drink wine nor strong drink. At other times they were allowed it (it was not expected that every priest should be a Nazarite), but during the time of their ministration they were forbidden it. This was one of the laws in Ezekiel's temple (Eze 44:21), and so it is required of gospel ministers that they be not given to wine, Ti1 3:3. Note, Drunkenness is bad in any, but it is especially scandalous and pernicious in ministers, who of all men ought to have the clearest heads and the cleanest hearts. 2. The penalty annexed to the prohibition: Lest you die; lest you die when you are in drink, and so that day come upon you unawares, Luk 21:34. Or, "Lest you do that which will make you liable to be cut off by the hand of God." The danger of death we are continually in should engage us to be sober, Pe1 4:7. It is a pity that it should ever be used for the support of licentiousness, as it is by those who argue, Let us eat and drink, for tomorrow we die. 3. The reasons assigned for this prohibition. They must needs to be sober, else they could not duly discharge their office; they will be in danger of erring through wine, Isa 28:7. They must be sure to keep sober, (1.) That they might themselves be able to distinguish, in their ministrations, between that which was sacred and that which was common, and might never confound them, Lev 10:10. It concerns the Lord's ministers to put a difference between holy and unholy, both things and persons, that they may separate between the precious and the vile, Jer 15:19. (2.) That they might be able to teach the people (Lev 10:11), for that was a part of the priests' work (Deu 33:10); and those that are addicted to drunkenness are very unfit to teach people God's statutes, both because those that live after the flesh can have no experimental acquaintance with the things of the Spirit, and because such teachers pull down with one hand what they build up with the other.
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 vv8–10 And the Lord spake unto Aaron,.... Because he was…
And the Lord spake unto Aaron,.... Because he was a prophet, Aben Ezra says; but the reason rather seems to be, because be was the high priest, and now invested with his office, and in the execution of it, and therefore the following law respecting the priest's drinking of wine was given: some say, as the same writer observes, that God spake to him by Moses; but it rather seems that he spoke to Aaron immediately: according to Jarchi, this order was delivered to him as a reward for his silence, and to do honour to him on that account: saying; as follows.
And the Lord spake unto Aaron,.... Because he was a prophet, Aben Ezra says; but the reason rather seems to be, because be was the high priest, and now invested with his office, and in the execution of it, and therefore the following law respecting the priest's drinking of wine was given: some say, as the same writer observes, that God spake to him by Moses; but it rather seems that he spoke to Aaron immediately: according to Jarchi, this order was delivered to him as a reward for his silence, and to do honour to him on that account: saying; as follows.
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Leviticus 10:9
lev 10:9
lev 10:9
lev 10:9Do not drink wine or strong drink,.... This law following upon the affair of Nadab and Abihu has caused some to think, and not without some reason, that they were drunk with wine or strong drink, when they offered strange fire; and indeed it is hardly to be accounted for upon any other foot that they should do it; but having feasted that day upon the peace offerings, and drank freely, it being the first day of their entrance on their office, they were, it may be supposed, elated and merry, and drank more than they should; wherefore this law was given, to restrain from such a disorderly and scandalous practice; not only wine, which is inebriating, but strong drink also is forbidden, which, as Aben Ezra says, is made either of a sort of wheat, or honey, or dates: and so Kimchi (p) and Ben Melech on the place after him observe, that this includes whatsoever inebriates, besides wine; and that their doctors say, whosoever drinks milk or honey (they must mean some strong liquor extracted from thence), if he enters into the tabernacle he is guilty:
thou nor thy sons with thee; the Targum of Jonathan adds, as did thy sons, who died by the burning of fire; that is, he and his sons were to avoid drinking wine or strong drink to excess, as his two sons had done, which led them to offer strange fire, for which they suffered death:
when ye go into the tabernacle of the congregation, lest ye die; they might drink wine at other times, in a moderate manner; but it seems by this they were not to drink any at all when they were about to go to service, or to enter into the tabernacle in order to do it: indeed, according to the Jewish canons, every priest that is fit for service, if he drinks wine, it is forbidden him to enter in (to the tabernacle, and so) from the altar (of burnt offering) and inward (into the holy place); and if he goes in and does his service it is profane (unlawful and rejected), and he is guilty of death by the hand of heaven; and he that drinks the fourth part (of a log) of wine at one time, of wine forty days old; but if he drinks less than a fourth part of wine, or drinks a fourth part and stops between, and mixes it with water, or drinks wine out of the press within forty days (i.e. not quite so many days old), though more than a fourth part, he is free, and does not profane his service; if he drinks more than a fourth part of wine, though it is mixed, and though he stops and drinks little by little, he is guilty of death, and his service is profane (or rejected); if he is drunk with the rest of liquors that make drunk, he is forbidden to go into the sanctuary; but if he goes in and serves, and he is drunk with the rest of liquors that make drunk, whether of milk or of figs (a strong liquor made of them), he is to be beaten, but his service is right; for they are not guilty of death but on account of wine in the hour of service; and it does not profane service, but being drunken with wine (q): in imitation of this, Heathen priests were forbid wine, and abstained from it, particularly the Egyptian priests; at whom it is said (r), some of them never drink any wine, and others taste but a little of it, because it is said to harm the nerves, to fill the head, or make it heavy, to hinder invention and excite to lust:
it shall be a statute for ever throughout all your generations: even to the coming of the Messiah; and now under the Gospel dispensation, though wine in moderation is allowed Gospel ministers, yet they are not to be given to it; it is a shame to any Christian man to be drunk with wine, and more especially a minister, and still more so when in his service; see Eze 44:21.
(p) Sepher Shorashim, Rad. (q) Maimon. Hilchot Biath Hamikdash, c. 1. sect. 1. 2. (r) Chaeremon apud Porphyr. de Abstinentia, l. 4. c. 6.
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 vv9–10 Drink not wine - it is not improbable, that…
Drink not wine - it is not improbable, that the sin of Nadab and Abihu was owing to this very thing. But if not, yet drunkenness is so odious a sin in itself, especially in a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God's ape, required this abstinence from his priests in their idolatrous service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–10 Verse 9. Do not drink wine nor strong drink]…
Verse 9. Do not drink wine nor strong drink] The cabalistical commentator, Baal Hatturim, and others, have supposed, from the introduction of this command here, that Aaron's sons had sinned through excess of wine, and that they had attempted to celebrate the Divine service in a state of inebriation.
Strong drink. - The word שכר shechar, from shachar, to inebriate, signifies any kind of fermented liquors. This is exactly the same prohibition that was given in the case of John Baptist, Lu 1:15: Οινον και σικερα ου μη πιῃ· Wine and sikera he shall not drink. Any inebriating liquor, says St. Jerome, (Epist. ad nepot.,) is called sicera, whether made of corn, apples, honey, dates, or other fruit. One of the four prohibited drinks among the Mohammedans in India is called [Arabic] sakar, (see the Hedaya, vol. iv., p. 158,) which signifies inebriating drink in general, but especially date wine or arrack. From the original word probably we have borrowed our term cider or sider, which among us exclusively signifies the fermented juice of apples. See on Lu 1:15.
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 vv9–10 Lev 10:9. Do not drink wine nor strong drink…
Lev 10:9. Do not drink wine nor strong drink — It is certainly not improbable that the sin of Nadab and Abihu was owing to this. But if not, yet drunkenness is so odious a sin in itself, especially in a minister, and most of all at the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God’s ape, required this abstinence from his priests in their idolatrous service. By strong drink here, is meant such inflammatory, intoxicating liquors as were made in imitation of wine, as of dates, figs, honey, with many other sorts of liquors, particularly palm-wine, which was much used in those countries, and was reckoned the most intoxicating of any. The intention of this law was to be always in force: accordingly it is required of the ministers of the gospel, that they be sober, not given to wine.
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 v9 When the priest was on duty he was to…
When the priest was on duty he was to abstain from wine and strong drink, lest he should commit excess (see Lev 10:1), and so become disqualified for carrying out the precepts of the ceremonial Law.
Lev 10:9
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Strong drink - The Hebrew word is employed here to denote strong drinks of any kind except wine made from the grape.
Lev 10:10
Unholy ... unclean - Common, as not consecrated; and what would occasion defilement by being touched or eaten. Compare Act 10:14.
Lev 10:11
That is, “that you may, by your example in your ministrations, preserve the minds of the Israelites from confusion in regard to the distinctions made by the divine Law.”
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 v9 Drunk. Hebrew shekar; which the Septuagint and Vulgate commonly…
Drunk. Hebrew shekar; which the Septuagint and Vulgate commonly translate by sicera, any strong liquor, (St. Jerome) particularly palm-wine. (St. Chrysostom in Isai. v. 11.) Jonathan says old wine. Hecateus assures us, that the Jews drink no wine at all in the temple. But the Rabbins admit of some exceptions. This abstinence was prescribed by any other nations to their priests and magistrates in office. (Calmet) --- The intent of the law, is to prevent any mistake arising from the fumes of wine, (ver. 10,) as likewise all drowsiness or foolish mirth. As mourning and excessive grief are prohibited on the one hand; so are intoxicating liquors, on the other. (Haydock)
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 v8 Do not drink wine nor strong drink--This prohibition, and…
Do not drink wine nor strong drink--This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Lev 10:1-2], has given rise to an opinion entertained by many, that the two disobedient priests were under the influence of intoxication when they committed the offense which was expiated only by their lives. But such an idea, though the presumption is in its favor, is nothing more than conjecture.
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 v8 THE PRIESTS FORBIDDEN WINE AND STRONG DRINK, Lev_10:8-11.
THE PRIESTS FORBIDDEN WINE AND STRONG DRINK, Lev_10:8-11.
9. Do not drink wine — This wine is in Hebrew yayin, the most general term for this beverage, especially when it is intoxicating. “Yayin is a mocker.” Pro_20:1. In seventy-five out of a hundred and thirty-six passages it is spoken of with condemnation by reason of its disastrous effects. Unfermented, or new wine, called must, is in the Hebrew expressed by tirosh. This is never prohibited or condemned. It occurs thirty-eight times, with no indication of any intoxicating quality. The solitary apparent exception in Hos_9:11 is explained as the gluttonous use of sweet, nutritious wine as an article of food. The meaning of the passage is, that the three great appetites — the sexual, the bibulous, and the gluttonous — “take away the heart” or understanding. There are several other terms sparingly used, some of which always involve a bad sense, as sobe, signifying soak and soaker, while others are doubtful.
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Nor strong drink — The Hebrew shecar is a generic term applied to all fermented liquors except wine. It includes, 1.) Beer, which was largely consumed in Egypt under the name of zythus. It was made of barley and certain herbs, such as lupin and skirrett, as a substitute for hops. 2.) Cider, or apple-wine. 3.) Honey-wine, of which there were two sorts; the first consisting of a mixture of wine, honey, and pepper, the other a decoction of the juice of the grape, termed debash (honey) by the Jews, and dibs by the modern Syrians. 4.) Date-wine, which was the fermentation of dates mashed and mixed with water. 5.) The fermented juices of various other fruits and vegetables, as figs, millet, pomegranates, and carob fruit. According to the latest researches in philology, the English word cider is a modification of shecar, through the Grecized form σικερα, sikera. See Webster’s Dictionary.
When ye go into the tabernacle — The service of God requires the clearest head and the purest heart. It is an intelligent exercise, and not a blind, mechanical opus operatum, or going through with the motions. If the priest even medicinally used fermented wine or strong drink in the smallest quantity, it disqualified him for his office during that day. What a rebuke is this to the usage — still prevalent in some countries — of drinking wine in the vestry before going into the pulpit and reasoning of righteousness, temperance, and a judgment to come! The enactment of this law immediately after the slaying of Nadab and Abihu affords strong grounds for the theory that they were drunken when they committed the act of sacrilege. The Targum of Palestine plainly sustains this view. “Drink no wine nor any thing that maketh drunk, as thy sons did, who have died by the burning of fire.” See Num_3:4, note.
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 v10 10, 11. This passage may well have an immediate…
10, 11. This passage may well have an immediate relation to the preceding context, as meaning that perfect sobriety was required in order to enable them to discriminate between ‘holy’ and ‘common’ and to give right Torah. Others have thought that the words in the last clause of Lev_10:11 ‘the Lord hath spoken’ shew that it is not connected with Lev_10:8, and that Lev_10:9 seems marked off by its last clause from what follows. Lev_10:10 would form an appropriate introduction to chs. 11–15.
Driver and White (Haupt’s SBOT., ad loc.) think that something may have fallen out here.
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(5) The law of eating the holy things (12–15)
The reference is to the Meal-Offering and Peace-Offering of Lev_9:17-18. The remainder of the Meal-Offering, after the handful therefrom had been burnt, belonged to the priests, Lev_2:2-3, Lev_6:16-18. Being most holy, it was eaten only by priests in a holy place here specified as ‘beside the altar.’ Cp. Lev_6:16; Lev_6:26; ‘in the court of the tent of meeting.’ The priestly portions of the Peace-Offering might be eaten by the families of the priests in a clean place, of course only by those who were ritually clean (Lev_7:20-21). The Sin-Offering when eaten, being most holy, was treated as the Meal-Offering. See Lev_6:24-29.
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 vv8–10 (8) And the Lord spake unto Aaron.—As half of…
(8) And the Lord spake unto Aaron.—As half of the staff of the priesthood had thus been struck down, and the other half were not allowed to mourn over the departed, the chief of the survivors might have thought that God was altogether displeased with the newly created pontificate. To comfort him, therefore, as well as to restore the prestige of this sacred office in the eyes of the people, who had witnessed the disobedience and punishment of the spiritual functionaries, the Lord, who hitherto made all such communications to Moses, now honours Aaron with speaking to him immediately.
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 vv8, 10 THE COMMAND TO ABSTAIN FROM WINE (verses 8-11). The…
THE COMMAND TO ABSTAIN FROM WINE (verses 8-11). The law given to Aaron (some manuscripts read Moses) against the use of wine by the priests during their ministrations, by its juxtaposition with what has gone before, has led to the probable supposition that Nadab and Abihu had acted under the excitement of intoxicating drink. It is possible that the sacrificial meals on the peace offerings had begun, and that at the same time that the congregation was feasting, the two priests had refreshed themselves with wine after their long service. The special ceremonial meal of the priests had not yet been eaten.
HOMILIES BY S.R. ALDRIDGE Vers. 8-11. Abstinence enjoined.
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Without asserting positively that inflammatory drink was the cause of the unhallowed presentation made by the sons of Aaron, we may believe that it was the wise and merciful intention of the prohibition herein contained to guard against a possible source of similar heedless attendance upon God in his sanctuary.
I THE FUNCTIONS OF THE PRIESTS.
1. To observe the various rites connected with the worship of God.
2. To see that nothing unholy entered the precincts of the tabernacle. The incense, which might suffice without, would be an insult to Jehovah within. The fire, useful for common cooking purposes, would be counted "strange fire" if presented to the Lord.
3. To advise the people concerning the distinction made by the Law between things clean and unclean. There was the food permissible to be eaten, the diseases requiring separation, the times in which ceremonial uncleanness was contracted, etc. All these matters were under the supervision of the priests.
4. To instruct the people generally in the statutes of the Lord. In the absence of written documents, this was a very important part of the duties of the priests, and furnished one of the reasons for afterwards locating their cities amongst the different tribes of Israel. This teaching was the origin of the present exposition of Scripture by the preacher, being now the chief feature of the minister"s office. Is the acquaintance of the people with the Bible at all commensurate with the many advantages they enjoy? The Israelites may rise up in the day of judgment to condemn the ignorance of modern civilization.
II THE IMPORTANCE OF RIGHTLY DISCHARGING THESE FUNCTIONS. Consider the happy results that would flow from a proper fulfillment of their obligations, and the dire effects of lax observance of the regulations of the priesthood. In this latter event God. would be insulted anti profaned, his indignation would destroy the slothful servants, anti the nation of Israel would relapse into a state of idolatry and disgrace. No priest lived or died unto himself. The progress and comfort of others were inseparably bound up with his due attendance at the altar.
III THE NECESSITY OF ABSTAINING FROM WHATEVER IMPAIRS CLEARNESS OF THOUGHT AND STEADINESS OF CONDUCT. The effects of "wine" or "strong drink" are various in different men and at different stages. Carelessness, excitement, stupefaction, either might ensue, and bring upon the offender the wrath of God. The principle is obvious that the service of God may require abstention from enjoyments otherwise permissible. As the number of priests was at this time so limited, the injunction of the text practically enforced almost continuous abstinence upon them. Enthusiasm stimulated by unworthy means, boldness engendered by false heat, an inability to declare the whole counsel of God, imagination running riot among his precepts, these are offensive to God in his servants, and expose the possessors to his judgments. To walk not in the path of danger is better than to calculate upon successfully encountering its risks. The householder who cuts off the supply of gas is in no fear of an explosion, nor needs continually to examine the pipes. This prudent method is to be commended where the light furnished is unsteady, or superfluous because of the shining of the purer light. Drink not at the ruddy stream, and you will not dread its poison. S.R.A.
Vers. 8-11. Sobriety in the priesthood.
The Jews say that Nadab and Abihu were inebriated when they sinned in offering strange fire, and that this law, forbidding intoxicants to the priests while serving in the holy place, was given in consequence. It is remarkable that, whereas both before and after this God spake "by the hand of Moses," the instruction before us was given, immediately, "to Aaron." The reasons for the prohibition are
I THAT MINISTERS SHOULD BE RECOLLECTED IN THE PRESENCE OF GOD.
1. He was present in the tabernacle.
(1) In the text, as in many places, it is distinguished as the "tabernacle of the congregation." The original (dwm lha, ohel mohghed) might perhaps be better rendered, "tabernacle of meeting. This would not exclude the idea of the congregation or meeting of the people, while it recognizes another more important truth, viz. that the tabernacle was the place appointed for God to meet with his people. (comp. Exo_25:22 Exo_29:42, 43 30:6, 36)
(2) Apart from this criticism, the fact is patent that the symbol of the Divine presence was there. Where the Shechinah is, the ground is holy; and it behooves the worshipper to put away irreverence, and, with clearness of intellect as well as fervour of holy zeal, to wait upon the Lord. (see Exo_3:5 Exo_19:12Jo Exo_5:15)
(3) We should never forget that in our Christian assemblies God is no less certainly present. (see Mat_18:20 Luk_24:36 Rev_1:13)
2. And God is jealous of his honour.
(1) This important truth is here intimated in the caution, "lest ye die." Confused by inebriation, some error might be committed which would involve fatal consequences (see context).
(2) Now, since this enactment, to taste the cup whose effects may expose to the liability of committing such an error, is itself a crime to be visited with death. The spirit of this instruction is that we must not tempt Satan to tempt us; that we are only safe when at the utmost distance from sin.
(3) Abstinence at other times was not obligatory upon the priests, but they might become Nazarites if they pleased. Gospel ministers should be sober men. (1Ti_3:3)
II THAT THEY NEED THEIR FACULTIES TO KEEP THEIR CHARGE,
1. They have to judge in holy things.
(1) in the service of the tabernacle some food was "most holy," and had to be eaten beside the altar (verse 12). This must not be eaten by "females among the priests." Yet a son of Aaron who had such a blemish as would preclude his attendance at the altar may eat of it. (Lev_21:22) In some cases "holy" meats might be eaten by the priests and their families, but not by ordinary Israelites (verse 14); while in others the offerer had his share of the offering.
(2) Holy things might be polluted by accident. Thus a defiled person touching them would profane them; (Lev_7:19) or the flesh of the peace offering eaten on the third day, even by a priest, is profaned, and the priest punishable. (Lev_7:18 Lev_19:7, Lev_19:8) Unclean persons must not eat of the holy things on pain of excommunication. (Lev_7:20, Lev_7:21)
(3) For the carrying out of all these laws, together with those of the distinction between persons, animals, and things, clean and unclean, the priest needed a clear head,
(a) that he might save his soul alive,
(b) and that he might fittingly typify Christ, whose judgment in moral and spiritual causes is true.
(4) Therefore he must abstain from wine and strong drinks. (see Isa_28:7) And ministers of the gospel must be sober. If not types, they are "ambassadors," of Christ. They need a sound judgment to pronounce clearly and firmly against the efforts of antichrist to profane the laver and the altar in the sanctuary.
2. They have to teach the statutes of the Lord.
(1) The Law is the standard of appeal. It was spoken by the Lord from Sinai. It was "given by the hand of Moses," who authenticated it to be the Word of God by many miracles. The gospel is the "engrafted Word"," (Jam_1:21) spoken to us by the Son of God, confirmed by them that heard him, and authenticated by signs and wonders and divers miracles and distributions of the Holy Ghost. (Heb_1:1, 2 2:3, 4)
(2) The duty of teaching the laws of the Old Testament devolved upon the priests. (Deu_24:8 Neh_8:2, 8 Jer_18:18 Mal_2:7) Christian ministers now stand in a similar relation to the Church under the New Testament.
(3) If sobriety was necessary in the teachers of the Law, it is surely no less necessary in those who teach the vital truths of the gospel. (2Ti_2:15 Tit_1:7-9) Ministers of the New Testament may become Nazarites if they please; they should at least be Nazarites when "holding forth the Word of life. J.A.M.
HOMILIES BY R.A. REDFORD Vers. 8-20. Ministers to be examples of purity
The ministers of God"s house must be examples of purity and obedience.
I The influence of PERSONAL CHARACTER on the work of the teacher, "that ye may teach the children of Israel all the statutes," etc. (verse 11).
1. Self-control and temperance necessary to a wise judgment and a correct life. Possibly the offense of Nadab and Abihu owing to intemperance.
2. The teacher needs the respect of the taught to uphold him in his work.
3. The difference between the holy and the unholy, the clean and the unclean, should be seen as well as heard described.
II THE SUPPORT OF THE MINISTRY may be safely left to come out of the faithful discharge of duty. If the priests are at their post, they will get their portion (verses 12-15). "It shall be thine by a statute for ever.
III THE ERRORS AND OMISSIONS, as well as sins of the ministry, should be "diligently sought after." But in the spirit of charity, not with harsh and censorious judgment. Aaron"s excuse was the overwhelming stress of natural feeling. Ministers are but men. Domestic affliction often clouds their mind and burdens their spirit. Moses was content when he understood that the law of nature was honoured; and there is no true sanctity in observances which violate the first principles of humanity, and subvert the natural feelings of the human heart. The slavish system of Rome exalts religious law at the expense of natural justice, and destroys man while it professes to save him. No true religion is cruel The Spirit of Christ is the spirit of mercy. R.
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 v9 Do not drink wine.
Lev_10:9-11
Do not drink wine.
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Help to temperance
Combine with this verse Jer_35:6; Eph_5:18; 1Th_5:7. Intemperance, one of the giant evils of the land, is self-imposed. This is its saddest feature. All the evils connected with it might be swept away if men so willed.
I. The natural. Use no intoxicants; and thus never acquire a passion for them.
II. The medical. Some treat drunkenness as a disease; and by medicine seek to destroy the appetite for alcohol.
III. The sanitary. Asylums for inebriates have been opened, which combine physical and moral means to effect a cure; and with success.
IV. The legal. Its object is to control or arrest the evil; and by prohibition of its manufacture and sale, to remove it from the land.
V. The voluntary. This involves the pledge and membership in societies banded together for mutual help and safety. Earnest work for others is a good preventative, so long as it is actively continued.
VI. The spiritual. Grace, wherever received, casts out the demon of drink.
VII. The philanthropic. Here is a reform in which to engage. The beneficent change in public sentiment demands devout thankfulness, and is prophetic of what shall be achieved. (Lewis O. Thompson.)
Abstinence recommended
It is one of the attractions of a glass of wine to those who like it, that it gives a different colour to everything the drinker looks at, just as soon as it has any effect at all. If there were no effect from wine-drinking, there would be no temptation to drink wine. But so soon as the wine takes hold of the brain, the brain takes hold with a new grip of everything it thinks of. Memory is keener, anticipation is brighter, and the present is a great deal livelier. Everybody in sight or in thought looks brighter, too. This isnt so bad a world as it seemed an hour ago! When the wine is in, the wit is out. What does a man under the influence of champagne know of sharp distinctions in morals, or in social life, or in logic? The inspired teacher was never more clearly inspired than when that teacher wrote, It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink; lest they drink and forget the law, and pervert the judgment of any of the afflicted. And it was God Himself who insisted that priests should let wine and strong drink alone, lest they should fail to know the difference between holy and unholy, clean and unclean, and lest they should be unable to teach the truth aright. If you want to know what is right, and to do what is right, and to be able to teach others to know and do right, do you let wine and strong drink alone--before you go to church, and after you come back from church. What is good enough for a king, and safe enough for a priest, can wisely be your choice wherever you are. (H. C. Trumbull.)
Excitement to be avoided by ministers
The effect of wine is to excite nature, and all natural excitement hinders that calm, well-balanced condition of soul which is essential to the proper discharge of the priestly office. The things which excite mere nature are manifold indeed--wealth, ambition, politics, the various objects of emulation around us in the world. All these things act, with exciting power, upon nature, and entirely unfit us for every department of priestly service. If the heart be swollen with feelings of pride, covetousness, or emulation, it is utterly impossible that the pure air of the sanctuary can be enjoyed, or the sacred functions of priestly ministry discharged. If we are not keeping our priestly garments unspotted, and if we are not keeping ourselves free from all that would excite nature, we shall, assuredly, break down. The priest must keep his heart with all diligence, else the Levite will fail, and the warrior will be defeated. It is, let me repeat it, the business of each one to be fully aware of what it is that to him proves to be wine and strong drink--what it is that produces excitement--that blunts his spiritual perception, or dims his priestly vision. It may be an auction-mart, a cattle-show, a newspaper. It may be the merest trifle. But no matter what it is, if it tends to excite, it will disqualify us for priestly ministry; and if we are disqualified as priests, we are unfit for everything, inasmuch as our success in every department and in every sphere must ever depend upon our cultivating a spirit of worship. (C. H. Mackintosh.)
Testimony of a clergyman as to the value of total abstinence
The Rev. S. Hooke, vicar of Clopton, Woodbridge, offers the following testimony:--As there are so many of my clerical brethren who are doubtful if they could carry on their arduous labours if they abstained from alcoholic drinks, I write my experience of the last seven years, during which time I have been an abstainer. I believe I can do treble the amount of work without the use of these drinks than with them. At first I doubted if I could, and it was with trembling hand that I signed the pledge of the C.E.T.S. But I thank God from the depth of my heart that I took that step, for I am certain that I have been able to do more real good by my advocacy of total abstinence than I did before. On looking through my diary of last year I find I have preached a hundred and seventy-five times, given forty-four temperance lectures, ninety-five gospel addresses and cottage lectures, besides travelling nearly four thousand miles. Included in the above are the sermons and addresses I delivered at two Church Missions of ten days each. I am thankful to say I enjoy robust health, which I am confident is the result, in part, at least, of total abstinence. I am sure the happiness and joy of doing good to our fallen brothers and sisters more than compensates for the loss of a trifling gratification.
The value of abstinence
It was Dr. Hooks boast that for more than thirty years he had laboured in the manufacturing districts, not for the working classes, but with them, in the measures desired by themselves for the improvement of their class, and having for their object the formation of habits of temperance and prudence; and especially that he had worked with them in the cause of rational recreation and education. It was with a view to aid this wide and general step in the education of the masses that, late in life, he joined the temperance movement, and became a pledged teetotaler. He used to tell the story of his change in this direction in the following way:--I had in my parish at Leeds a man who earned 18s. a week; out of this he used to give 7s. to his wife, and to spend the rest in drink; but for all that, he was a good sort of man. I went to him and said, Now, suppose you abstain altogether for six months. Well, if I do, will you, sir? was his reply. Yes, I said, I will. What, said he, from beer, from spirits, and from wine? Yes. And how shall I know if you keep your promise? Why, sir, you ask my missus, and Ill ask yourn. It was agreed between us for six months at first, and afterwards we renewed the promise. He never resumed the bad habit that he had left off; and he is now a prosperous and happy man in business at St. Petersburg, and I am Dean of Chichester.
Total abstinence a safeguard in responsible positions
On almost all boilers connected with engines there can be found a safety-valve. Whenever the boiler gets too full of steam and is in danger of bursting, this little valve opens and lets the steam out. No one has to watch it, for it opens of itself. There was once a man who wanted to travel on a certain steamboat. He went to the boat and examined the machinery, but he found that there was not an efficient safety-valve on the boiler, so he said to the captain, I wont go on your boat, captain. You havent a proper safety-valve, and I am afraid the boat may be blown up without it. Come down with me to the engine-room, said the captain, and I will show you the best safety-valve in the world. When they reached the engine-room the captain went up to the engineer, and laying his hand on his shoulder, said, There, sir, is my safety-valve, the best to be found anywhere--a man who never drinks anything but cold water. You are right, captain; I want no better safety-valve than that. I will go on this boat. He knew that the engineer would always watch the machinery, and if anything went wrong he would know it instantly. Only a sober man ought to be trusted in such a responsible position; and when boats have such engineers they have the best safety-valves in the world.
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 v8 "And the Lord spake unto Aaron, saying, Drink no…
CAREFULNESS AFTER JUDGMENT
Lev_10:8-20
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"And the Lord spake unto Aaron, saying, Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not: it shall be a statute forever throughout your generations: and that ye may put difference between the holy and the common, and between the unclean and the clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meal offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy: and ye shall eat it in a holy place, because it is thy due, and thy sons due, of the offerings of the Lord made by fire: for so I am commanded. And the wave breast and the heave thigh shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they are given as thy due, and thy sons due, out of the sacrifices of the peace offerings of the children of Israel. The heave thigh 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, as a due forever; as the Lord hath commanded. And Moses diligently sought the goat of the sin offering, and, behold it was burnt: and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying. Wherefore have ye not eaten the sin offering in the place of the sanctuary, seeing it is most holy, and He hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord? Behold, the blood of it was not brought into the sanctuary within: ye should certainly have eaten it in the sanctuary, as I commanded. And Aaron spake unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the Lord; and there have befallen me such things as these: and if I had eaten the sin offering today, would it have been well pleasing in the sight of the Lord? And when Moses heard that, it was well pleasing in his sight."
Such a judgment as the foregoing ought to have had a good effect, and it did. This appeared in renewed carefulness to secure the most exact obedience hereafter in all their official duties. To this end, the Lord Himself now laid down a law evidently designed to preclude, as far as possible, every risk of any such fault in the priestly service as might again bring down judgment. It is not only holiness, but considerate and anxious love, which speaks in the next words, addressed to Aaron (Lev_10:8-9): "Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not: it shall be a statute forever throughout your generations."
And for this prohibition the reason is given (Lev_10:10-11): "That ye may put difference between the holy and the common, and between the unclean and the clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses."
It was not then that the use of wine was in itself sinful; for this is taught nowhere in the Old or New Testament, and as a doctrine of religion is characteristic, not of Judaism or Christianity, but only of Mohammedanism, of Buddhism and other heathen religions. The ground of this command of abstinence, as of the New Testament counsel, {Rom_14:20-21} is that of expediency. Because, in the use of wine or strong drink, there was involved a certain risk, that by undue indulgence, the judgment might be confused or the memory weakened, so that something might be done amiss; therefore the priests, who were specially commissioned to teach the statutes of the Lord to Israel, and this most of all, by their own carefulness to obey all the least of His commandments, are here warned to abstain whenever about engaging in their official duties. As suggested above, it is at least very natural to infer, from the historical setting of this prohibition, that the fatal offence of Nadab and Abihu was occasioned by such an indulgence in wine or strong drink as made it possible for impulse to get the better of knowledge and judgment.
But, however this may be, the lesson for us abides the same; a lesson which each one according to his circumstances must faithfully apply to his own case. For the Christian it is not enough that he shall abstain from what is in its own nature always sinful; it must be the law of our life that we abstain also from whatever may needlessly become occasion of sin. In this we cannot, indeed, lay down a universal code of law. Heathen reformers have done this, and their imitators in the Church, but never Christ or His Apostles. And this with reason. For that which for one carries with it inevitable risk of sin, is not always fraught with the same danger to another person with a different temperament, or even to the same person under different circumstances. In each instance we must judge for ourselves, taking heed not to abuse our liberty to anothers harm; and also, on the other hand, being careful how we judge others in regard to things which in their essential nature are neither right nor wrong. But we shall be wise to recognise the fact that it is just in such things that many Christians do most harm, both to their own souls and to those of others. And in regard to the drinking of wine in particular, one must be blind indeed not to perceive it to be the fact that, whatever the reason may be, the English-speaking peoples seem to be peculiarly susceptible to the danger of undue indulgence in wine and strong drink. On both sides of the Atlantic, drunkenness must be set down as one of the most prevalent national sins.
In deciding the question of personal duty in this and like cases, all believers are bound, as the Lords priestly people, to, remember that He has appointed them that they should walk before Him as a separated people, who, by their daily walk, above all, are to teach others to "put a difference between holy and common, and unclean and clean, and to observe all the statutes which the Lord hath spoken."
In Lev_10:12-15 we have a repetition of the commandments previously given, concerning the use to be made of the meal offering and the peace offering. From this it appears that Moses himself, in view of the tragic occurrence of the day, was stirred up to charge Aaron and his sons anew on matters on which he had already commanded them. And with this intensified care on his part is evidently connected the incident recorded in the verses which follow, where we read that, having repeated the directions as to the meal offering and the peace offering (Lev_10:16-17), "Moses diligently sought the goat of the sin offering, and, behold, it was burnt; and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying, Wherefore have ye not eaten the sin offering in the place of the sanctuary, seeing it is most holy, and He hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord?"
It had indeed been commanded, in the case of those sin offerings of which the blood was brought into the holy place, that their flesh should not be eaten; but that the flesh of all others should be eaten, as belonging to the class of things "most holy," by the priests alone within the Holy Place. Hence Moses continued (Lev_10:18): "Behold, the blood of it was not brought into the sanctuary within: ye should certainly have eaten it in the sanctuary, as I commanded."
What had been done, as it appears, had been done with Aarons knowledge and sanction; for Aaron then answered in behalf of his sons (Lev_10:19): "Behold, this day have they offered their sin offering and their burnt offering before the Lord; and there have befallen me such things as these: and if I had eaten the sin offering today, would it have been well pleasing in the sight of the Lord?"
Of which answer, the intention seems to have been this. In this day of special exaltation and privilege, when for the first time they had performed their solemn priestly duties, when most of all there should have been the utmost care to please the Lord in the very smallest things, His holy Name had been profaned by the will worship of his sons, and the wrath of God had broken out against them, and, in them, against their fathers house. Could it be the will of God that a house in which was found the guilt of such a sin, should yet partake of the most holy things of God in the sanctuary?
From this it appears that the judgment sent into the house of Aaron had had a most wholesome spiritual effect. They had received such an impression of their own profound sinfulness as they had never had before.
And it is very instructive to observe that they assume to themselves a part in the sinfulness which had been shown in the sin of Nadab and Abihu. It did not occur to Aaron or his remaining sons to say, in the spirit of Israel in the day of our Lord, "If we had been in their place, we would not have done so." Rather their consciences had been so awakened to the holiness of God and their own inborn evil, that they coupled themselves with the others as under the displeasure of God. Was it possible, even though they personally had not sinned, that such as they should eat that which was most holy unto God? They had thus in the letter disobeyed the law; but because their offence was begotten of a misapprehension, and only showed how deeply and thoroughly they had taken to heart the lesson of the sore judgment, we read that "when Moses heard" their explanation, "it was well pleasing in his sight."
All this which followed the sin of Nadab and Abihu, and the judgment which fell on them, and thus upon the whole house of Aaron, is a most instructive illustration of the working of the chastising judgments of the Lord, when rightly received. Its effect was to awaken the utmost solicitude that nothing else might be found about the tabernacle service, even through oversight, which was not according to the mind of God; and, in those immediately stricken, to produce a very profound sense of personal sinfulness and unworthiness before God. The New Testament gives us a graphic description of this effect of the chastisement of God on the believer, in the account which we have of the result of the discipline which the Apostle Paul inflicted on the sinning member of the Church of Corinth; concerning which he afterward wrote to them {2Co_7:11} "Behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging!"
A good test is this, which, when we have passed under the chastising hand of God, we may well apply to ourselves: this "earnest care," this "clearing of ourselves," this holy fear of a humbled heart, -have we known what it means? If so, though we sorrow, we may yet rejoice that by grace we are enabled to sorrow "after a godly sort," with "a repentance which bringeth no regret."
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.
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 v8 This will be
This will be
Here "This" refers back to the command for the priests to not drink wine or strong drink when they enter the tent of meeting.
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a permanent statute throughout your people's generations
See how you translated these words in Leviticus 3:17.
to distinguish
You can start a new sentence here. "You must do this so that you will be able to distinguish"
between the holy and the common
The nominal adjectives "the holy" and "the common" can be stated as adjectives. AT: "between what is holy and what is common" or "between what is dedicated to God and what is ordinary" (See: Nominal Adjectives)
between the unclean and the clean
The nominal adjectives "the unclean" and "the clean" can be stated as adjectives. AT: "between what is unclean and what is clean" or "between what God will not accept and what he will accept" (See: Nominal Adjectives)
the unclean
A person or thing that Yahweh has stated is unfit to touch is spoken of as if they were physically unclean. (See: Metaphor)
the clean
A person or thing that Yahweh has stated is fit to touch is spoken of as if they were physically unclean. (See: Metaphor)
translationWords
Yahweh
Aaron
wine
strong drink
tent of meeting
die
statute
people group
generation
holy
clean
clean
Moses
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 v8 10:8-10 The placement of this instruction suggests that Nadab…
10:8-10 The placement of this instruction suggests that Nadab and Abihu were under the influence of alcohol when they offered “the wrong kind of fire” (10:1). Priests were not to drink anything that could impair their judgment before serving in the Tabernacle. • the Lord said to Aaron: God had been communicating only to Moses, but he now accepted Aaron as the people’s representative, and he communicated directly with Aaron as well. • The word common means “secular” or “ordinary.” • ceremonially unclean . . . clean: See 7:19-21; 11:1–15:33.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.