And Moses said to Aaron and his remaining sons, Eleazar and Ithamar, "Take the grain offering that remains from the offerings made by fire to the LORD and eat it without leaven beside the altar, because it is most holy. Sermons
I. THE MEAT OFFERING REMAINING OF THE OFFERINGS MADE BY FIRE. 1. This was accounted "most holy." (1) This is equivalent to calling it the "bread of God" (Leviticus 21:6, 22). It was therefore "most holy," as typifying Christ (John 6:33). He is "most holy" in the mystery of his birth, as "coming down from heaven" (Luke 1:35). Also in his death, by which he was able to "give his life unto the world." (2) It was the priests' due, or appointment, viz. from God. For it was first given to God, and now came from him. So Jesus, whom we bring to God as the Atoning Sacrifice for our sin, God gives to us for the nourishment of our souls. To the spiritual priesthood he is still the "Bread of God that cometh down from heaven." 2. It was to be eaten, viz. (1) "Beside the altar." Jesus becomes the' food of his people after his passion. The bread of the Eucharist was "broken" before it was "given" to the disciples to eat (Matthew 26:26; John 12:24; 1 Corinthians 11:23-26). The Lord's table is furnished from the altar that was without the camp (Hebrews 13:10-12). (2) It was to be eaten "without leaven." There was neither "malice" nor "wickedness" in Jesus, nor should there be in those who seek his fellowship (1 Corinthians 5:6-8). He is the Truth - Truth itself - Truth essential; fellowship with him, therefore, must be in "sincerity and truth." (3) It was to be eaten "in the holy place." The joys of the Christian profession should be sought in the fellowship of the saints. Odd persons, who stand aloof from Church communion, are not serving God according to his order. II. THE WAVE BREAST AND HEAVE SHOULDER. 1. These were accounted "holy." (1) They were so because they had been offered to God. Julius Bate construes the words rendered "wave breast and heave shoulder" (verse 14), "the breast that is presented, and the shoulder that is lifted up." This at least expresses the spirit of the original. (2) The "holy" as well as "most holy" bread is the same as the bread of God (see Leviticus 21:22), and equally points to Christ. Both were alike the priests' due or appointment (Exodus 29:24). 2. The holy things were to be eaten in a clean place. (1) This marks the difference between the "holy" and the "most holy." The "most holy" must be eaten in the holy place, in the court of the priests, and therefore by the priests alone, but the "holy" may be eaten in the houses, and therefore by the daughters of the priests. (2) The moral teaching is that while the "most holy" communion with Christ is by the altar-side in his Church, we may have "holy" communion with him in our families. The ordinary meals of godly persons will be received as from God with thanksgiving, and thereby become in a sense sacramental (see 1 Corinthians 10:18-31). (3) The one limitation is that the holy things of the peace offerings must be eaten "in a clean place." Viewed in the letter, this means that the house must not be polluted by the dead, or by a leper, or anything for which the purifications of the Law may be required. Viewed in the spirit, the teaching is that if we would have communion with Christ in our families, vicious dispositions and ungodly strangers must be excluded. "The friendship of the world is enmity against God" (see 2 Corinthians 6:14-18; James 4:4; 1 John 2:15). - J.A.M.
Nadab and Abihu... offered strange fire. Nadab and Abihu were no inconsiderable personages. They were the sons of Israel's priest, the nephews of Israel's leader, the head of Israel's princely elders. They had been with Moses and Aaron in the hallowed mount; they had looked upon the glorious vision of God as He appeared on Sinai; they had been chosen and consecrated to the priesthood; they had stood by and assisted Aaron in the first operations of the Hebrew ritual; and in all that camp of God's ransomed ones, Moses and Aaron alone had higher dignity than theirs. But, from the mount of vision they fell into the pit of destruction. They were accepted priests yesterday; they are disgraced victims of God's holy indignation to-day. An event so startling and melancholy, occurring at the very inception of the Mosaic ceremonies, challenges our special attention, and calls for serious thinking.I. Let us inquire, then, into THE NATURE OF THE OFFENCE which called out this startling visitation upon these unfortunate men. The context shows that it was not one isolated and specific act of disobedience. It was of a complex nature, and involved sundry particulars, each of which contributed to make up the general crime for which judgment came upon the guilty ones. The special statute recorded in the ninth verse, of which this occurrence seems to have been the occasion, furnishes ground for the inference, that Nadab and Abihu had indulged too freely in stimulating drinks, and thus incapacitated themselves for that circumspection and sacred reverence which belonged to the priestly functions. And if this inference be correct, we have here another among the many sad exhibitions of the mischiefs wrought by indulging in a too free use of intoxicating liquors. The history of strong drink is the history of ruin, of tears, of blood. It is, perhaps, the greatest curse that has ever scourged the earth. But, although drunkenness was most likely the root of Nadab and Abihu's offending, it was not the body of their came. If these men had not been first "set on fire of hell" by excessive indulgence in drink, they would never perhaps have been driven to the daring impiety which cost them their lives. The head and front of the sin of these men, as I understand it, was the presumptuous substitution of a will-worship of their own, in defiance of what God had appointed. In three points did they offend — first, in the time; second, in the manner; and third, in the matter of the service which they undertook. It was the prerogative of Moses or Aaron to say when their services were needed; but they went precipitately to work, without waiting for instructions, or asking for directions. It was for the high priest alone to go in before the Lord and offer incense at the mercy-seat; but they wickedly encroached upon His functions, and went in themselves. Never more than one priest was to officiate in burning incense at the same time; but they both together entered upon a service which did not belong to either. These things in themselves evince a very high-handed disregard of Divine order. But the great burden of their sin rested in the matter of the service. They "offered strange fire" — common fire — fire wholly foreign to the fire which God had kindled for such purposes. They thus obtruded what was profane into what was holy, desecrated God's ritual, cast contempt upon His institutions, put their own will-worship above His sacred regulations, and thus called down upon themselves a judgment which made all Israel tremble. II. Let us now consider some of THE IMPLICATIONS, SURROUNDINGS, AND FORESHADOWINGS of this sad occurrence. The shadows of the future were linked in with the facts of the past. Scarcely had Christianity been constituted, until we find a foreign and fitful spirit insinuating itself into the operations of those into whose charge its earthly services had been given (see 2 Thessalonians 2:3, 4; 1 John 4:3). Along with pontifical power, came in great doctrinal and moral corruption. The one was a part of the other. Bishops retired from the pulpits to sit as spiritual lords, superior to all the kings of earth; the Virgin Mary was installed as the world's mediator; earthly priests assumed the work of intercession, and undertook to forgive and license crime for a price; the Church was driven to the wilderness; another Abihu in his drunkenness had entered the Holy Place, and was offering strange fire before the Lord. And the thing that hath been is the thing that is. Philosophy still has its additions to make to the Word of God. Heathenish pomp still moves to lift itself up in our temples. Human reason is still at work to devise ways to worship and please God which He has not commanded. Men are still found who claim authority to perform offices for the souls of others, which belong only to our great High Priest in heaven. Thousands there are who flatter themselves that they are doing great things in their worship, though the spirit that is in them is not at all the Spirit of Christ. But it shall not always be so. There is a price annexed to all these usurpations and irregularities with regard to holy things. God has magnified His Word above all His name; and he that adds to or takes from it, has his reward specified, and his portion reserved for him. Nadab and Abihu were suddenly and miraculously cut off in the midst of their sin; and so shall it be at last with all the confederates in usurpation and wrong, whether secular or ecclesiastical. Fire from the Lord shall slay them. (J. A. Seiss, D. D.) 1. What rendered their incense odious to God? "Strange fire." (1) (2) 2. What corresponding offensiveness may mar our offerings? The fire is "strange" when our religion or work is the outcome of (1) (2) (3) (4) (5) II. THEIR RASH IMPIETY. 1. Fearless presumption. 2. Wilful disobedience. III. THEIR ALARMING DESTRUCTION. 1. Remember the God with whom we have to do. 2. The rebuke which presumption will receive. (W. H. Jellie.) II. HOW THE COMMITTAL OF SIN MERITS, AND MAY MEET WITH SUDDEN CORRESPONDING RETRIBUTION. III. HOW SUCH RETRIBUTION, WHILE IT CONDEMNS THE SINNER, VINDICATES THE BROKEN LAW AND GLORIFIES THE LAWGIVER. 1. We may note that the punishment they received — (1) (2) (3) 2. God thus manifesting Himself as a consuming fire showed —(1) His jealousy, that He could not be openly and grossly insulted.(2) His power, that the fire which glowed in the cloud, which had kindly let them out of Egypt, protected them from their foes, and which consumed the burnt-offering on the day of consecration, had power to destroy, and, unless held in check, would consume all sinners.(3) His mercy, that while sin deserved punishment, and God had the right and power to destroy, He made judgment His strange work, and such retribution — as that which visited Aaron's sons — an exceptional thing. Let us learn that though worship must be voluntary yet it must be according to God's own appointed way. Liberty is not to be perverted into lawlessness. 3. Strange fire is offered upon God's altar when worship is presented with — (1) (2) (F. W. Brown.) II. THE CHARGE AGAINST THESE MEN (ver. 1). 1. The letter of the law was violated (chap. Leviticus 16:12, 13). 2. The essence of this sin (ver 3).(1) Emphasis to be placed on "I." "I will be sanctified," &c.(2) This implies that when deviations from Divine and clearly-defined instructions occur, the Lord charges that such deviations do not enhance His glory; neither is He sanctified in those who are guilty of such deviations. III. THE PUNISHMENT INFLICTED ON THESE MEN (ver. 2). The punishment indicates the unspeakable importance with which God regards implicit and strict obedience to the letter of all His ordinances. IV. THE CONDUCT OF AARON, THE FATHER OF THESE TWO MEN. "Held his peace." 1. How great the grace needed for this. 2. How exemplary the use of needed grace in such a trial as this. V. THE ACCUSTOMED MOURNING FOR THE DEAD WAS PROHIBITED IN RESPECT TO THESE MEN (ver. 6). Does not the rebellious element oftentimes enter into our mourning, and thus the grace of God, in bereavement, becomes of no practical value? VI. THE NEW PROHIBITION (vers. 8-11). The connection in which this prohibition stands suggests — 1. That Nadab and Abihu were probably under the influence of some intoxicating liquor when led to offer "strange fire" before the Lord. 2. That such liquors have a tendency to unfit any one for any true spiritual exercise, because of their exciting nature.Lessons: 1. How profound a lesson is here taught in regard to the only acceptable manner of administering the ordinances of God's house — not with the strange fire of willworship, nor by the slightest deviation from the prescribed order. 2. We learn the unfitness of those who minister in holy things, who neglect the proper observance of the ordinances, and teach men so to do. 3. Let us learn to submit to God's judgments, however severe. 4. Let us avoid everything that would. disqualify us for acceptable worship. (D. C. Hughes, M. A.) 2. God's election free, and of grace, not of any worthiness in man. 3. That God is no accepter of persons. 4. God is to be glorified even in His judgments. 5. Of a double power of the Word, to life or death. 6. The bodies of the dead to be reverently used, and after a seemly manner to be buried. 7. That it is lawful upon just occasion to be angry. (A. Willet, D. D.) 2. Not to present ourselves before God with carnal, vile, and strange affections. 3. Wherein a man sinneth, he shall be punished. 4. To submit ourselves to the will of God. 5. That men should not for the occasion of private grief neglect the public business, especially in God's service. 6. Against the sin of drunkenness, especially in ministers. 7. That our sins are an offence unto Christ, and to all the celestial company. 8. Not to be too rigorous toward those who are in heaviness, and sin in weakness. (A. Willet, D. D.) 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.) I. THE CHARACTER OF THE WORSHIPPER IS A FACTOR OF IMPORTANCE. Those who, like the apostle, are "in the Spirit on the Lord's day" — and every day may be a "Lord's day" — are caught up into the realm of spiritual vision, and stand face to face with realities that on lower levels are at best the dreams and hopes of faith. Worship as an offering may be formal, though even for that to be acceptable there midst be some preparedness of heart; but worship, in order to prove a revelation, must be spiritual, and in securing that the attitude of soul is everything. II. THE PURPOSE OF THE WORSHIPPER IS AN ELEMENT OF WHICH GOD MAKES ACCOUNT. Whatever other reasons influenced Nadab and Abihu to offer "strange fire," it is evident that they had some selfish end to serve. God looks down into every pulpit, and into every minister's heart, and judges every prayer, and criticises every sermon, and estimates the worth or worthlessness of the service offered, according as He finds or furls to find a singleness of purpose to honour Him the sovereign motive that originates and regulates it all. As God looks down on our Sabbath assemblies, in how many pews He sees men and women offering "strange fire," instead of bringing the appointed sacrifice. The spirit of devotion that animates real service is omitted. III. THE PREPARATION FOR WORSHIP IS A MATTER TO WHICH GOD ATTACHES GREAT IMPORTANCE. The numerous directions in the Jewish ritual looking to personal purity were all symbolic and significant of the value of character in the office of worship (Psalm 24:3, 4; 1 Timothy 2:8; Hebrews 10:22). Both the old covenant and the new are imperative in insisting upon right character as essential to right worship. IV. THE MODE OF WORSHIP HAS ITS LIMITS OF IMPORTANCE. The Jewish ritual was complicated, but it was in all its parts significant. A distinguished writer has said that "whoever would write out the spiritual symbolism of the Book of Leviticus, would give the world a fifth Gospel." Nadab and Abihu were punished for departing from the Divinely established order of service. The folly of men is never so apparent as when it sets itself up as being wiser than God. Under the Christian dispensation larger liberty of choice is allowed. Men are free to adopt such methods of worship as are most affluent in ministries to their spiritual life. But the old underlying principle which was sovereign in the Jewish ritual still remains in force. Any method of worship which is anything more than a means to an end, any ceremony which suffers the thought to go no further than itself, is radically defective. (E. S. Atwood.) II. THE SEVERE PUNISHMENT OF THEIR SIN. The punishment in its severity seems out of proportion to the sin. But on this question two considerations of great importance should be duly weighed. 1. The time at which the sin was committed. They were now getting the sacred ritual into full operation; and it was of essential importance that a people such as the Israelites were at this time should be taught that all sacred things should be reverently regarded, and all religious services performed in a devout spirit and becoming manner, and with minute attention to Divine directions. 2. The persons by whom the sin was committed. They were the elder sons of the high priest, and were consecrated to the holy office of the priesthood, "the very persons whose official charge it was to maintain" the sacredness of religious institutions. A severe punishment was necessary for the welfare of the nation. III. THE EXEMPLARY SUBMISSION OF AARON. IV. THE BURIAL OF THE BODIES OF THE OFFENDERS. What a sight that was passing through part of the camp — the dead bodies of two men recently so distinguished in relationship and office, now so distinguished as examples of the awful judgments of God, and in their priestly vestments too! How fitted to impress even the most frivolous with the sacredness of Divine institutions and the dread peril of violating Divine directions! V. THE MOURNING BECAUSE OF THE JUDGMENT UPON THE OFFENDERS. VI. THE LEGISLATION TO WHICH THESE THINGS GAVE RISE (vers. 8-11). 1. The law. That the priests should abstain from every kind of intoxicating drink during their sacred ministrations (cf. Ezekiel 44:21). 2. The reasons by which the law was enforced.(1) That their perceptions might be clear, and their judgment true in the duties of their holy office (ver. 10).(2) That they might teach the people all God's statutes (ver. 11).(3) The law was further enforced by a stern penalty for its violation, "Lest ye die." VII. THE SUBJECT SUGGESTS LESSONS: 1. On worship. We should worship God in the way which He has appointed — with humility, with reverence, &c. 2. On sin and its punishment. Every sin, unless repented and forgiven, must be punished. But presumptuous sins, such as that of Nadab and Abihu seems to have been, are specially heinous and ruinous (cf. Numbers 15:30, 31; Psalm 19:13). 3. On submission to the will of God. Imitate Aaron in this. 4. On fitness for the service of God. Aaron and his sons might not touch or even approach the dead, &c. The servants of God must keep themselves from everything that might defile them. "Be ye clean that bear the vessels of the Lord." 5. On temperance. The wise man wilt be temperate in all things and at all times. When about to enter upon sacred services it is specially advisable to abstain entirely from everything intoxicating. The inspiration for such services should not be spirituous, but spiritual. (William Jones.) II. WHAT THEY OFFERED. From chap. Leviticus 16., Numbers 16:18, 46, it is clear that they should have taken a coal from off the altar. Every act of worship was strictly prescribed. Intention to beget in the minds of the people a profound reverence for the will of God. In everything to consider His will first. To find their happiness in obedience. Instead of acting in accordance with the will of God they obeyed the impulse of their own proud and selfish hearts. It is likely that the time of offering was also wrong. III. How THEY WERE RECEIVED. They draw near and swing their censers. And suddenly "there went out fire," &c. (ver. 2). Their strange fire had been replied to with a fire more strange to them. They were struck dead as by a lightning-flash, h sudden and emphatic protest against their presumption. Learn — 1. To study earnestly that we may more perfectly obey the will of God. 2. To avoid trifling with holy things and ordinances. 3. The instruments of sin may become instruments of punishment. With fire they sinned, by fire they were overthrown. 4. The very gospel, if abused, may become an instrument of condemnation. (J. C. Gray.) I. "STRANGE FIRE," in direct violation of God's command (Leviticus 10:1). His fire was to be ever burning upon His altar (Leviticus 6:12, 13), continually fed by what ascended as "a sweet savour" to the Lord; and "strange fire," like strange incense (Exodus 30:9), was an abomination to Him. But man is ever prone to think his way, his fire, his incense as good or better than God's. And where God's Fire —i.e., the Holy Spirit — has been manifestly working, there surely does Satan begin to work by his emissaries, as in the case of Jannes and Jambres (2 Timothy 3:5-9; Exodus 7:11, 22; Exodus 8:18); and again with the "vagabond Jews, exorcists" (Acts 19:6-17), in the days of St. Paul. Satan inspires "false teachers," "seducing spirits" (1 Timothy 4:1; 2 Peter 2:1), who, like Nadab and Abihu, shall "bring upon themselves swift destruction." II. THE SONS OF AARON had been specially privileged. The sons of Aaron represent — as we know — the Church, whose members are also partakers of many privileges (Hebrews 6:4). But — as "they are not all Israel which are of Israel" (Romans 9:6), so all called Christians are not "Christ's "; and it is just in the professing Church that we may expect to hear of "strange fire," and false worship, inaugurated by "false teachers," who shall bring in destructive heresies" (2 Peter 2:1, R.V.); and "many shall follow their pernicious ways" (ver 2, A.V.). Especially will this be the case as we approach the end of the age — "the last days" — when "perilous times shall come" (2 Timothy 3:1). III. "FIRE FROM THE LORD," sent forth in judgment, as in the case of Nadab and Abihu. That fire is used of the Lord for judgment we learn from many passages in Scripture. See, as to the past — 1. "The cities of the plain" (Genesis 19:24-29), "making them an ensample," &c. (2 Peter 2:6; Jude 1:7). 2. At Taberah, because of the complaining of the children of Israel (Numbers 11:1; Psalm 78:21). 3. "The two hundred and fifty men that offered" "incense" (Numbers 16:2, 35; Psalm 106:18). 4. The captains and their fifties (2 Kings 1:10, 12). Then as to the future, we read — "Our God shall come:... a fire shall devour before Him," &c. (Psalm 50:3; see also Psalms 97:3). "The Lord Jesus shall be revealed... in flaming fire," &c (2 Thessalonians 1:7, 8); and "that wicked" — or lawless one referred to — shall be consumed (2 Thessalonians 2:8). "A fire... from God out of heaven" shall devour those gathered against the saints and the "beloved city" (Revelation 20:8, 9). And "the devil, that deceiveth them," shall be "cast into the lake of fire and brimstone" (ver. Revelation 20:10). He who had energised many with "strange fire" will be consigned to the "everlasting fire prepared," &c. (Matthew 25:41). Appalling indeed to think of these judgments to come; and while we speak of such things let us give good heed lest we should seem to have aught of the spirit of James and John, which called forth our Lord's rebuke (Luke 9:51-56). Let us rather first test ourselves, and then in love warn others. He is ready to give the Holy Spirit — His purifying, guiding Fire to all who ask (Luke 11:13). Lastly, observe — IV. AARON'S ATTITUDE of silent submission to the swift and appalling judgment with which his sons were visited. "Aaron held his peace." Think of the agony of the father's grief, yet not a word l He knew his sons' great sin, and Jehovah's perfect justice. The silence of Aaron may also teach that our "Great High Priest" could not intercede for any guilty of the sin He declared should "not be forgiven" (Matthew 12:31, 32; Mark 3:28-30): "Blasphemy against the Holy Ghost," to which the "strange fire" seems to point. (Lady Beaujolois Dent.) (J. A. Seiss, D. D.) (J. Parker, D. D.) (J. Cumming, D. D.) (Bp. Hall.) (H. W. Beecher.) (H. C. Trumbull.) (American Sunday School Times.) December the Thirteenth the Holy and the Profane Sixth Day. Holiness and Glory. Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence. The Value of this Doctrine The Third Commandment The Right Understanding of the Law No Sorrow Like Messiah's Sorrow Man's Chief End The Second Commandment Leviticus |
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