The Fencing of the Priestly Ritual

“an THAT TE REFUSE NOT Bill THAT 8PEAKETH. FOR IF THXT nOAFXO ROt Wao REFUSED HOC THAT SPAKE ON EARTH, MUCH MORE SHALL MOT WE EaOAFI, IF WE TURN AWAY FROM HIM THAT SFEAKETU FROM HEAVEN.” Hcb. xiL 26.

Vers. 1, 2. “And Nadab and Abihu, the sons of Aaron, took either of. them hu censer, and put fire therein, and put incense thereon, and oflfered strange fire before the Lord, which he commanded them not And there went out fire from the Lord, and deToured them, and they died before the Lord.”

This event occured at a time when its effect was likely to spread the most solemn awe over priest and people; and occurring, as it did, in the persons of Aafon’s sons, who were men of station an. office, the influence of the lesson taught would diffuse itself over all ranks of men in the camp.

After spending the day in the manner mentioned in the former chapter — after presenting the blood (vers. 12, 13, 18, and seeing their father, Aaron, go in with Moses into the holy place — they seem to have felt impatient at not being allowed to take a more prominent part in conducting the services. And perhaps they thought that they, too, might enter the holy place and offer incense. Accordingly, next morning, it would appear, they both engaged in a most daring and presumptuous project. If, as many believe from vers. 9, 10, they had draniv too freely, and so become elated, their sin might be reckoned a sudden temptation. But I rather suppose that it was a deliberate sin, proceeding from a jealous sullen heart; and the injunction in vers. 9, 10, like that of Ezekiel xliv. 21, was suggested at such a time by the fact, that what they did deliberately others would be much and often tempted to do suddenly, through the influence of such excitement.

The expression, “Which he commanded them not”* applies to the many ingredients that were contrary to Grod’s will; and the force of it is equal to, “which he had expressly forbidden.” Their motive, the strange fire used, the time when it was done, were all opposed to the Lord’s command; and the example of disobedience thus set was fitted to be awfully ruinous in the camp.

It was probably done in the morning of the day following the events of last chapter. For ver. 16, where the question about eating the sin-offering is asked, shows that certainly it did not take place later than the second day; since the law required all remnants of the sinofFering to be burnt, if kept beyond that time. And ver. 16 would also lead us to think that the sons of Aaron had been occupied with other sacrifices since the consecration-day; for Moses searches for the goat of the sin-offering. If, too, the goat had been burnt on the very day of the consecration, Moses could scarcely have failed to observe the flames, as on that day there was no other offering but the priest’s.

Nadab and Abihu took a censer, and kindled their incense. But they did so, — 1. At a time not commanded: Aaron should have been consulted for this. 2. In a place, or in a part of the tabernacle not oommanded; for they were in the open court (ver. 4; where TJzziel’s sons, who were only Levites, went to them), not at the golden altar. 3. In a manner contrary to the Lord’s declared will: for the priests understood that the only fire to bo used in the tabernacle was to be fire from the altar — fire that had corne from heaven. Probably, too, they used what spices were at hand, not the proper incense. The Lord had commanded neither the time, place, nor manner. But if the sinner’s eye be blind to Grod, it sees not anything of the Lord’s authority. And neither education, nor station, nor privileges (see lExod. xxiv. ver. 9), are sufficient to keep men from this presumption. The heart may continue unrenewed after all such blessings.

The Lord forthwith vindicated his own honor. These are priests, and they stand in the holy courts, and they hold the censers of the tabernacle in their hands, and the cloud of incense is ascending from them; but the Lord is dishonored under that cloud of incense, and therefore he must go forth in majesty. The stroke comes from before the Lord’’ — the fire shoots across the mercy-seat, and through the holy place, and finds the sinners under their cloud of incense I How awful to observe that it crosses the mercy-seat to reach them! And though their cry reaches his ear over the mercy-seat, it is too late now! The Lord has risen up. It is like the events that will attend Christ’s second coming when from himself — the mercy-seat itself — fire shall consume his foes, and their cry, though the Lamb himself hear it, is in vain. He consumes all that have defied him; and many among these shall be found in the act of holding up the incense of vain worship to the Lord.

Will-worship in any form, Popery, Puseyism, formality, Idolatry, is hateful to the Lord’s holy nature. His will is holiness.

Ver. 3. “Then Moses said unto Aaron, This ia that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.”

The news spread through the camp. Moses and Aaron hastened to the spot. They stood together and gazed on the dead bodies. As they gazed in awful amazement, Moses turned to his brother and said, “This is that the Lord spake, saying,’’’’ &c. This is an illustration of the same holiness we saw at Sinai, when he said, “Let the priests which come near to the Lord sanctify themselves, lest the Lord break forth upon them.” (Exod. xix. 22.) Aaron felt what Moses said: he bowed in silent submission — one look on his lost sons — another on his exalted and glorified God.

It may be thus at the last day. The Father will point to the ungodly as objects of his just displeasure; and the Intercessor, who used to yearn over these sons of men, shall then say, “Let them go down quick to hell;” and the redeemed respond, over the smoke of their burning, “Hallelujah!” We can understand Aaron’s silent submission, as he saw Grod’s holy act of judgment on these presumptuous sinners; but could we have gone farther, and sympathized with him, had he even lifted up his hands to his God, and with a holy gladness in his countenance, cried in presence of the camp, “Hallelujah, hallelujah?” Such shall yet be the feeling of the redeemed over their own kindred who offer strange fire. Standing in Aaro i’ s position, with all Aaron’s submission, but with a profoundly holy triumph, to which Aaron was a stranger, The righteous shall rejoice when he seeth the vengeance! He shall wash his feet {i. e. be refreshed) in the blood of the wicked.” (Ps. lviii. 10.) Angels are able now to feel thus toward devils, who once were most dear and beloved brethren! The glory of God will so appear as to hide all else from our view. His glory will cause us to cry, “Hallelujah I” (Rev. xix. 3.)

Vers. 4, 5, 6, 7. “And Moses called Mishael and Elzaphan, the bods of Uzziel the uncle of Aaron, and said unto them, Come near, cany your brethren from before the sanctuary out of the camp. So they went near, and carried them in their coats out of the camp; as Moses had said. And Moses said unto Aaron, and unto Eleaxar and unto Ithamar, his sons, Uncover not your iteads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. And ye ihalt not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses.”

Whoever saw the dead bodies saw at once that it was the Lord’s stroke! for the coats — the priestly coats, were left unconsumed. The Lord directed the fire, as he often directs lightning, in such a manner that the persons were struck but nothing besides. The stroke came on gilt alone! And all in the camp saw them; for the dead bodies were “carried out” before all. A prophet might have pointed them from that sad scene to the coming day of shame and vengeance. “They shall go forth, and look upon the carcasses of the men that have transgressed against me.” (Isa. lxvi. 24.) All saw their presumption; all must see their doom. All saw the law broken by their hands; all must see the broken law honored in their death.

And the honor done to the law is made the more apparent and brought closer home to the heart, by the circumstance that nothing is done that could have been avoided. No feeling of the tender, paternal heart of Aaron is needlessly injured; none of the feelings of brother to brother are violated. In order to preserve these natural affections untouched, neither Aaron nor any of his family are asked to take part in the mournful duty of removing the consumed bodies — the ashes — of the men who have themselves become a burnt-offering in the Lord’s sore displeasure. This duty is laid upon the sons of Uzziel, cousins of the dead. The mourning family receive a message (ver. 6) to sit still without putting aside their priestly character, — not to dishevel their hair, or rend their clothes, for they could not execute their duties in the sanctuary, if they were to give themselves to mourning. Priests must restrain even the strongest natural feelings when these come into collision with duty to God. Our Master, who wept at the grave of Lazarus, and spoke to his mother 9n the cross, yet would not be turned aside from duty by such feelings. “Considero te in cruce de matre sollicitum, cut volenti loqui tecum quum evangelizares, negdras colloquium.” (Cyprian de Pass.) “I think of thee, how thou shewedst such concern on the cross for thy mother, though when thou wert preaching the Grospel, thou wouldst not allow her to speak with thee.”

But the special reason seems to be this, they bore a public character as representing to the people God’s views of truth and God’s opinion upon all matters. Therefore, as his representatives, they must show that such an act of judgment, however severe, was quite deserved and brought glory to his name. They who 9* had most to do in exhibiting the mercy of God at the altar were thus foremost in testifying that Jehovah continued to be holy and righteous, true and faithful.

It was for a similar reason that Ezekiel was not to lament his wife (xxiv. 16, 17). He stood as representative of God; for it is there expressly interpreted to be done with this view. “Ezekiel is unto you a sign” (ver. 24). And here verse 7, “For the anointing oil of the Lord is upon you,” q. d., you are men set apart for his use.

It is not because the Lord disapproves of our mourning over the dead, for he permits all Israel to lament this” burning’’’’ — both in its cause and in its effect — both for the sin that occasioned it, and the sorrow that resulted. But it is to show how hereafter even friends shall approve of the Lord’s act of justice on the ungodly, while the smoke ascendeth forever and ever. The sons of Aaron are to show this, being representative characters.

Vers. 8, 9, 10, 11. “And the Lord spake UDto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when yo go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations: And that “ye may put difference between holy and unholy, and between unclean and clean; And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Mosee.”

Oftentimes have seasons of affliction been the times when the Lord gave new communications to his people. And this season of judgment brought out a new precept; a precept fitted to prevent the recurrence of the offering of strange fire, or any similar will-worship. It appears from Ezekiel xliv. 21 (if we are to use analogy as a guide), who speaks of the “Inner court” that this com*

£ mand refers to the times whea the priests engaged in any holy service whether in the court, or in what was more properly the tabernacle.

A priest must have his soul calm, clear, steady. He is to be “filled with the Spirit,” not with “new wine wherein is excess.” (Ephes. v. 18.) In a holy frame, discerning between clean and unclean, ready to teach others also, he is to enter the tabernacle. In two things he is to be the opposite of Nadab and Abihu; he is not to be excited with any false, vain desire; and then he is to be exactly observant of the Lord’s statutes (ver. 11), so that he would be ready to teach others also to keep them. Hence, he must keep away from every indulgence and every appearance of evil; from every tempting object, and every excitement not drawn from Him to whom he is approaching.

0, what a baptism of the Holy Ghost ministers now need, in order to be free of every foreign aid and false excitement, and be able to minister calmly, holily, and according to the Lord’s revealed message!

Vers. 12, 13, 14, 15. “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, and eat it without’ leaven beside the altar: for it is most holy: And ye shall eat it in the holy place, because it is thy due, and thy sons’ due, of the sacrifices of the Lord made by fire: for so I am commanded. 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 Lsrael. 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.”

The “holy place’^ here meant is defined by” besiiU the altar’’’ (ver 12). It is the court made holy by what was (lone in it. See chap. vi. 16. The “clean place” is any spot in their dwellings, not defiled ceremonially.

The reason for this reiteration of injunctions which have been already given — at least in substance — in former chapters, seems to be, lest Aaron and his sons should suppose that they had forfeited their privileges by that awful sin committed by some of their number. But here thoy are assured that all their privileges remain to them as full as ever. They are thus gently led into the true consolation under all that had happened. They are reminded of the Lord’s continuing friendship and love; and with this assurance the Lord binds up those whom he has wounded. He wipes away their tears by presenting to them his unvarying and unchangeable love; for this is what is exhibited to them in receiving the allotted portions of the sacrifices of peace-offering. Herein the love of God our Saviour appears! 0! what tender, considerate kindness is discernible under this veil of ty|)es. He has here made his love abound “in all wisdom and prudence” — so seasonable and so full. A new manifestation of a reconciled God is the oil he pours into their wounds!

Vers. 16, 17, 18.” And Moses diligently sought the goat of the sin-offering, and, behold, it was burnt: and he was nngrjr with Eleazar and Itbamar, he sons of Aaron which were left alive, saying. Wherefore have ye not eaten the sin-offering in the holy place, aeeing it is most holy, and God hath given it you to bear the inif quity of the congregation, to make atonement for them before the

Lord I Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I comQQanded.”

See here Moses manifesting great jealousy for the honor of his God. * ‘Moses was faithful in all his house.”

i (Heb. iii. 2.) He does not address Aaron, but his sons — yet it seems from ver. 19, that Aaron, too, was present. He suspected that there might be some deviation from prescribed rules at such a time; and hence, before he spoke, he “diligently sought.”

It should not have been “burnt, ‘’^ but “eaten;” for in chap, vi, 30, the rule was laid down. If the blood of the sin-ofFering was brought into the holy place (as was done if it was the sin-offering of a public person, or of a public nature), then it was to be burned; but if otherwise, it was to be eaten. But, the sin-offering here was one offered for the priests as individual sinners, and therefore, was not to be brought into the holy place to reconcile withal. Hence, Aaron and his family should have eaten it, according to chap. vi. 26-29.

Besides, Moses perceived that by this deviation from the prescribed order they had lost a privilege. He says, “Seeing it is most holy, and God hath given it you” (ver. 18), hinting that it was a privilege they would have found comfort in availing themselves of at such a time, it being a token of Grod’s kindness to them. Grod may tenderly allow us to omit the duty, while it may be foolish in us to use the permission, as thereby we lose the privilege.

The subject of ver. 17 deserves more particular notice. The sense of that verse is, “God has given it to you that, in bearing the iniquity of the congregation, you may have an atonement for your own souls first of all.“^ It is only incidentally that the expression ‘Bearing sin” occurs in Leviticus, viz., here and in chapter xxii. 9. But *’’ it may be right to notice what we may gather from these too references.

“We gather from this passage — 1, That the individual who bears the sin of others must himself be pure from these sins. This was signified by the priest’s offering a sin-offering by which all his own sins were borne away. 2d, That this expression means more than enduring- the effects of sin. For a personally guilty person might have done this. But farther; chap. xxii. 9 teaches us, 3d, that to “bear sin” implies that the person is reckoned guilty of the sin. Hence, when it is said that the priests bore the iniquity of the sanctuary (Numb, xviii. 1), the sense is, — they were reckoned guilty until they had put that guilt upon the sacrifice, and had seen that sacrifice burnt to ashes. Isa. liii. 6-11, and 2 Peter ii. 24 must be understood in this manner. For we now see that to “bear the sin of others” implies that the priest is reckoned guilty, by imputation, of sins with which he was not personally chargeable at all, up to the moment when he has cleared these sins away in the fire of wrath which consumes the sacrifice.

Yer. 19. “And Aaron said unto Moses, Behold, thia day have they oflfered their sin-offering and their burnt-oflfering before the Lord; and such things have befallen me: and if I had eaten the BinoSering to-day, should it have been accepted in the sight of the Lord I”

Aaron first defends his sons, and then himself. It seems clear to me that “the sin-offering” and burnt-offering” of his sons, spoken of here, must have been presented by themselves, and are not the offering of chap, ix. 8-12. I understand this to have occurred the day #after Aaron’s consecration, and his sons had that morning presented sin-offering and burnt-offering for themselves.* Hence, Moses addressed them (ver. 16), and

* There remains one difficulty, viz., where it is said that the common priests were to begin as Aaron began, by presenting a sin-offering and burnt-offering for themselves! The answer is, that from Heb. viL 27, Lev Aaron in replying says, “They have done part of the duty” —” they have offered Now, as this sin-offering was for Nadab and Abihu, now dead, as well as for Eleazar and Ithamar, it could not be used as other similar sin-offerings were; for the Lord had interrupted the usual rites attendant on such a sacrifice. It could not be said to be accepted, — how, then, could Aaron and his sons eat of it, as if it had been accepted? Had they sat down to feast on it, they would virtually be declaring their belief that the Lord had not refused to accept the sin-ofFering in which Nadab and Abihu had taken part, whereas there were manifest tokens of displeasure all around. In these circumstances, could Aaron and his sons eat in faith? No; the family felt that there was a cloud over the Sun of Righteousness!

Ver. 20. “And when Moses heard that, he was content.”

He saw that Aaron entered into the spirit and meaning of the rites he ministered among; and was satisfied. And it is to be noticed that this attention to the spirit and not to the mere letter, of the ceremonial law, at the very outset, indicated to Israel that the things signified by these types were their chief concern, not the bare types themselves. And how interesting to find Aaron thus exhibiting his understanding of the emblems of the tabernacle. Aaron’s service was not formality; it was a worship done in the spirit; and where the spirit could not be brought along with the rite, he left the rite undone! Herein he glorified God, — he gave him the honor due

xvL 16, IT, and other places, it appears that no priest could proceed to oflTer the sacrifices of others “without first presenting these oiferings for hLs own sins. Now that morning the people had begun to bring their ofiferinga, and Aaron’s bods had entered on their duties.

unto his name! He felt that it was not worship at all, if his soul was not engaged; for “God is a spirit.”

Thus we have a glimpse into the hidden life of Israel’s worship, at the very moment when undeviating attention to the statutes given is enforced by a stroke of severe righteousness.

But after these calamities befalling men of the priestly line, and testifying that they are sinners, and after so many various ceremonies that all spoke of the need of atonement, it is sweet for us to turn for a moment to the One High Priest, in whom all was summed up and perfected. We take Daniel’s well-known prophecy, to find a full-length portrait of our Priest. It runs thus —

“Seventy weeks are determined
Upon thy people, and upon thy holy city;

To finiiih the transgression, [margin, to reUrtun.’l

And to make an end of sins, [margin, to seal up.^

And to make reconciliation for iniquity,
* And to bring in everlasting righteousness,

And to seal up the vision and prophecy, [margin, prophet.”]

And to anoint the Most Holy.” — (Dan. ix. 24.)

Perhaps it might be rendered as literally, and more forcibly by a few alterations. Tho Prophet is told that seventy weeks must run on ere these events take place — that is, the proposed, determined time for the accomplishment of these six great ends: —

1. For the restraining of the transgression;

2. For the putting the seal on the sin-offerings;

3. For making atonement for iniquity;

4. For bringing in an everlasting righteousness;

5. For Dutting the seal on vision and prophet;

6. For anointing the Most Holy One.

“We have here Gabriel’s message regarding Messiah’s work for men. In the course of seventy weeks, 1. The transgression shall be restrained. “The law entered that the offence (to nagamw/ia, SttJen) might abound” (Rom. V. 20); but no sooner is the Saviour come, than, lo! the offence is no longer overflowing. Grace has the opposite effect from law; it restrains sin. “Sin shall not have dominion over you; for ye are not under the law, but under grace.” (Rom. vi., 14.) And the grace that brought salvation, flowing from the Saviour, Messiah, was soon felt to be thus powerful; “Teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world.” (Titus ii. 12.) 2. The seal shall be put on the sin-offerings. The article is prefixed to nixan, as if to make it plain that it was “sin-offerings.” The sealing is in the sense of giving them sanction — showing that they were proper views of man’s sin and Grod’s justice. This Jesus did by fulfilling the whole of their typical meaning, being made sin for us, and consumed to ashes without the camp, on-Calvary. Thus he “set to his seal” [iacpqayiaBv) that these were true representations of God’s holy law and man’s sin. (John iii. 33, and Rom. iv. 11.) Then, 3, The atonement for iniquity shall be actually brought. Hitherto it had all been done in type; but the Saviour, by his one suffering and obedience, presents the reality to God and to man. He actually does what the ceremonies of the law pledged should be done. 4. Everlasting righteousness shall be brought in. The Saviour brought us a real righteousness, as real as was the imputation of our sins to him. It was no more a ceremonial purification only, or a cleansing from defilement, which lasted only for a season, and was lost by the next touch of pellutioQ; He gives aa everlasting righteousness — “eternal redemption.” 5. The seal shall be put on vision and prophet. Whatever prophets have uttered, or seen in vision, concerning Messiah, was now all fulfilled by Jesus. Thus the seal of truth was stamped on them all, and thoy were set apart as attested and verified. 6. The Most Holy One shall be actually anointed; i.e., inaugurated, into his office as Redeemer, by actually being born in our nature, and anointed with the Holy Ghost from the moment of his birth. In other words, he that is to accomplish all those blessings shall appear, viz., he that is the true High Priest, “Holy of Holies,” on whom God’s anointing oil shall be poured, even “the Spirit without measure.”

The only doubtful clause here seems to be the last. Many apply “Most Holy” to the sanctuary, whereas we here apply it to Messiah, as the antitype of the high priest. Is the high priest, then, ever called cn;; cnp? Yes; in 1 Chron xxiii. 13. Let any one who understands Hebrew read that verse, and say if it ought not to be there rendered, “And Aaron was separated, setting him apart as holy of holies (o“”©”!^ ‘^7.p)> himself and his sons forever, to oiler incense.” And in a Jewish song, chanted by Joseph Wolff, and which he heard Jews sing in their own tongue, Messiah is celebrated not only thus —

“The King, our Messiah, shall come,
The Blessed of the Blessed is He;”

but also he is celebrated, as in Daniel —

“The King, our Messiah, shall come,
The Holy of Holies is He.”

Oh, glorious Messiah! True High Priest! Thou art mm

CHAPTER X. 2Hall that the prophets said of thee! Thou givest us everlasting righteousness and real atonement! Thou satisfiedst every claim made by justice, whose payment was pledged by sacrifice! Thou alone hast stayed the torrent of sin! Soon wilt thou again appear “without sin unto salvation,” and present to the Father a Church “w’thout spot, or blemish, or any such thing!”