Leviticus 10:1-2 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon… Their sin was that to burn incense withal, they took not the fire from the altar of that which came down from heaven, and was preserved by the diligence of the priests till the captivity of Babylon, but other fire, which therefore is called strange fire because it was not fire appointed and commanded. Which fault in man's eyes may seem to have excuse, and not to deserve so fearful a punishment. For they were but yet green in their office and so of ignorance might offend, being not yet well acquainted with the nature of their office. Again, of forgetfulness they might offend, not remembering or thinking of the matter as they ought. Thirdly, there was no malice in them, or purpose to do evil, but wholly they aimed at God's service with a true meaning, although in the manner they missed somewhat. But all these, and whatsoever like excuses, were as fig-leaves before God, vain and weak to defend them from guiltiness in the breach of His commandment. 1. First, with what severity the Lord challengeth and defendeth His authority in laying down the way and manner of His worship, not leaving it to any creature to meddle with, but according to prescription and appointment from Him. Content He is that men shall make laws for human matters, concerning their worldly estate in this earth as shall be fittest for the place where they live. Laws against murder, theft, oppression, &c., but for His Divine worship He only will prescribe it Himself, and what He appointeth that must be done and that only, or else Nadab and Abihu their punishment expected, that is, God's wrath expected, in such manner as He shall please. 2. But doth not a good intent and meaning prevail with God, albeit the thing be not expressly warranted? Yourself judge by that which you see here, and in many other Scriptures. Had Nadab and Abihu, the sons of Aaron, here any ill-meaning towards God, or did they of malicious purpose offend Him and procure their own destruction? No; you must needs think their intent was good, but because they swervest from the Word, that good intent served not. The words out of Deuteronomy are not, you shall not do ill in your own eyes, "But you shall not do that which seemeth good" — good I say, and I pray you mark it, you shall not do that, but shall keep you to My commandment. Be it never so good, then, in my conceit, that is, be my meaning never so good, it profiteth not, neither shall excuse God's destroying wrath more than it did here these sons of Aaron. "There is a way," saith Solomon, "that seemeth good to a man and right, but the issues thereof are the ways of death." Such assuredly are all will-worships not grounded upon the Word, but upon man's will and good intent. "They shall excommunicate you," saith our Saviour Christ, "yea, the time shall come that whosoever killeth you will think that he doth God good service." What then? Shall his so thinking excuse his bloody murder? Joseph had no ill-meaning when he prayed his Father to change his hand and lay his right hand upon his elder son's head. What ill meant Joshua when he wished Moses to forbid those that prophesied? Micah's mother, when, according to her vow, she made her son two idols? Peter's meaning had no hurt in it when he forbade Christ to wash his feet; with a number like places in Scripture. Yet you know no good intent was accepted in these cases. No more shall it ever be when it is not agreeing to the Word, which only is a Christian man and woman's true and perfect guide. Let, therefore, these things take place within us, and never wrestle we against the Lord, for He is too strong for us, and His will must stand, not ours. Oh, why should it grieve .me to be ruled by His word, seeing it is so sure a way for me to walk in? Or why should any teacher deliver to me that which he never received of God to be delivered to His people? If they crave obedience why should they be angry, that I pray to have it showed out of His Word whom only I must obey? Be hath prescribed a form of serving Him, that form He will accept and bless with eternal peace; all other forms He will abhor and punish. Nadab and Abihu preach so unto us and all flesh. They wish us to take heed by their harm. God is in other things full of patience, but in this He is full of wrath, and His authority to appoint His own worship, He will not endure it to be taken from Him by any man. (Bp. Babington.) Parallel Verses KJV: And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. |
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