The fire of the Lord A. M. 2514. A: M. 2514. the LORD appeared unto all the the altar the burnt-offering and An. Exod. Isr. 2. people, the fat; which when all the peo- An. Exod. Isr. 2. Abib or Nisan. 24 And there came a fire out from before the LORD, and consumed upon Abib or Nisan. d Gen. iv. 4; Judg. vi. 21; 1 Kings xviii. 38; 2 Chron. vii. 1; Exod. xxxii. 17; 1 Kings xviii. 39; 2 Chron. vii. 3; Ezra Psa. xx. 3; 2 Mac. ii. 10, 11. iii. 11. This celestial fire was carefully preserved among the Israelites till the time of Solomon, when it was renewed, and continued ́among them till the Babylonish captivity. This Divine fire was the emblem of the Holy Spirit. And as no sacrifice could be acceptable to God which was not salted, i. e., seasoned and rendered pleasing, by this fire, as our Lord says, Mark ix. 49, so no soul can offer acceptable sacrifices to God, but through the influences of the Divine Spirit. Hence the promise of the Spirit under the emblem of fire, Matt. iii. 11, and its actual descent in this similitude on the day of pentecost, Acts ii. 3, -4. On which words Servius makes this remarkable comment Quia cum fiunt fœdera, si coruscatio fuerit, confirmantur. Vel certe quia apud majores aræ non incendebantur, sed ignem divinum precibus eliciebant THE most remarkable circumstance in this chapter qui incendebant altaria. "To sanction the covenant is the manifestation of the presence of God, and the signifies to confirm it; for when a covenant was made, consuming of the victims by the miraculous fire. We if there were a flash of lightning, it was considered to have already seen that the chief design of these sacribe thereby confirmed: or rather because our ANCES- ficial rites was to obtain reconciliation to God, that the TORS lighted no fire upon the altars, but obtained by Divine Presence might dwell and be manifested among their supplications divine fire," &c. The expression them. To encourage the people to make the necesapud majores, "among our ancestors," shows that they sary preparations, to offer the sacrifices in a proper could boast of no such divine fire then; nor could spirit, and to expect especial mercies from the hand they ever before, as the whole account was borrowed of God, Moses promises, ver. 4, that the Lord would from the Jews. Solinus Polyhistor gives us an ac-appear unto them on the morrow, and that his glory count to the same effect; for, speaking of the hill of should appear, ver. 6. In hope or expectation of this, Vulcan in Sicily, he says: In quo, qui divinæ rei ope- the priest, the elders, and the people purified themrantur, ligna vitea super aras struunt, nec ignis ap- selves by offering the different sacrifices which God ponitur in hanc congeriem: cum prosicias intulerunt, had appointed; and when this was done God did apsi adest, deus, si sacrum probatur, sarmenta licet pear, and gave the fullest proofs of his approbation, by viridia sponte concipiunt, et nullo inflagrante halitu, ab miraculously consuming the sacrifices which were preipso numine fit accendium, cap. v.. in fine. "They pared on the occasion. Does not St. John evidently who perform sacred rites in this place, put a bundle refer to these circumstances, Ist Epist., chap. iii. 2, 3: of vine-tree wood upon the altar, but put no fire to it; " Beloved, now are we the sons of God; and it doth for when they lay the pieces of the victim upon it, if not yet appear what we shall be; but we know that the deity be present, and he approve the sacrifice, the when he shall appear, we shall be like him, for we bundle, although of green wood, takes fire of itself, shall see him as he is; and every man that hath this and without any other means the deity himself kindles hope in him, purifieth himself, even as he is pure." the flame." These are remarkable instances, and This manifestation of God in the tabernacle was a show how exactly the heathen writers have borrowed type of his presence, first, in the Church militant on from the sacred records. And in farther imitation of earth; and secondly, in the Church triumphant in heathis miracle, they had their perpetual fire in the tem- ven. They who expect to have the presence of God ple of Vesta, which they feigned to have descended at here, must propitiate his throne of justice by the only first from heaven, and which they kept with the most available sacrifice; they who wish to enjoy everlastreligious veneration. ing felicity, must be purified from all unrighteousness, Verse 24. When all the people saw, they shouted, for without holiness none can see the Lord. If we and fell on their faces.] 1. The miracle was done in hope to see him as he is, we must resemble him. How such a way as gave the fullest conviction to the vain is the expectation of glory, where there is no people of its reality. 2. They exulted in the thought meetness for the place! And how can we enter into that the God of almighty power and energy had taken the holiest but by the blood of Jesus? Heb. x. 19. up his abode among them. 3. They prostrated them- And of what use can this sacrifice be to those who do selves in his presence, thereby intimating the deep not properly believe in it? And can any faith, even sense they had of His goodness, of their unworthiness, in that sacrifice, be effectual to salvation, that does not and of the obligation they were under to live in sub-purify the heart? Reader! earnestly pray to God that jection to his authority, and obedience to his will, thou hold not the truth in unrighteousness, Nadab and Abihu offer CHAP. X. strange fire, and are destroyed. CHAPTER X. Nadab and Abihu offer strange fire before the Lord, and are destroyed, 1–5. Aaron and his family forbidden to mourn for them, 6, 7. He and his family are forbidden the use of wine, 8-11. Directions to Aaron and his sons concerning the eating of the meat-offerings, &c., 12-15. Moses chides Aaron for not having eaten the sin-offering, 16–18. Aaron excuses himself, and Moses is satisfied, 19, 20. A. M. 2514. An. Exod. Isr. 2. b AND a Nadab and Abihu, the 2 And there went out fire Abib or Nisan. of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. a Chap. xvi. I ; xxii. 9; Num. iii. 3, 4; xxvi. 61; 1 Chron. xxiv. 2. Chap. xvi. 12; Num. xvi. 18. A. M. 2514. An. Exod. Isr. 2. 3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sancti © Exod. xxx. 9.—d Chap. ix. 24; Num. xvi. 35; 2 Samuel vi. 7: pluck it up from its roots, and the sun which was the cause of its vegetative life and perfection now dries up its juices, decomposes its parts, and causes it to moulder into dust. Thus must it be done to those who grieve and do despite to the Spirit of God. Reader, hast thou this heavenly fire? Hear then the voice of God, QUENCH not the SPIRIT. Some critics are of opinion that the fire used by the sons of Aaron was the sacred fire, and that it is only called strange from the manner of placing the incense on it. I cannot see the force of this opinion. NOTES ON CHAP. X. Verse 1. And Nadab and Abihu-took either of them his censer] The manner of burning incense in the temple service was, according to the Jews, as follows: "One went and gathered the ashes from off the altar into a golden vessel, a second brought a vessel full of incense, and a third brought a censer with fire, and put coals on the altar, and he whose office it was to burn the incense strewed it on the fire at the command of the governor. At the same time all the people went out of the temple from between the porch and the altar. Each day they burned the weight of a hundred denaries of incense, fifty in the morning, and fifty in the evening. The hundred denaries weighed fifty shekels of the sanctuary, each shekel weighing three hundred and twenty barleycorns; and when the priest had burned the incense, he bowed him-self down and went his way out. See Maimonides' Treatise of the Daily Service, chap. iii. So when Zacharias, as his lot fell, burned incense in the temple, the whole multitude of the people were without at prayer while the incense was burning, Luke i. 9, 10. By this service God taught them that the prayers of his faithful people are pleasing to him, whilst our High Priest, Christ Jesus, by his mediation puts incense to their prayers; (see Psa. cxli. 2; Rom. viii. 34; Heb. viii. 1, 2; ix. 24; Rev. viii. 3, 4;) for the priests un-away from, the declarations of God. See Deut. iv. 2; der the law served unto the example and shadow of heavenly things; Heb. viii. 5." See Ainsworth in loco. In the preceding chapter we have seen how God intended that every part of his service should be conducted; and that every sacrifice might be acceptable to him, he sent his own fire as the emblem of his presence, and the means of consuming the sacrifice.Here we find Aaron's sons neglecting the Divine ordinance, and offering incense with strange, that is, common fire,—fire not of a celestial origin; and therefore the fire of God consumed them. So that very fire which, if properly applied, would have sanctified and consumed their gift, become now the very instrument of their destruction ! How true is the saying, The Lord is a consuming fire! He will either hallow or destroy us: he will purify our souls by the influence of his Spirit, or consume them with the breath of his mouth! The tree which is properly planted in a good soil is nourished by the genial influences of the sun : Which he commanded them not.] Every part of the religion of God is Divine. He alone knew what he designed by its rites and ceremonies, for that which they prefigured-the whole economy of redemption by Christ was conceived in his own mind, and was out of the reach of human wisdom and conjecture. He therefore who altered any part of this representative system, who omitted or added any thing, assumed a prerogative which belonged to God alone, and was certainly guilty of a very high offence against the wisdom, justice, and righteousness of his Maker. appears to have been the sin of Nadab and Abihu, and this at once shows the reason why they were so severely punished.. The most awful judgments are threatened against those who either add too, or take Prov. xxx. 6; and Rev. xxii. 18, 19. This Verse 3. And Aaron held his peace.] DI” vaiyiddom Aharon, and Aaron was dumb. How elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own submission to the justice of God! The flower and hope of his family was nipped in the bud and blasted; and while he exquisitely feels as a father, he submits without murmuring to this awful dispensation of Divine justice. It is an awful thing to introduce innovations either into the rites and ceremonies, or into the truths, of the religion of Christ: he who acts thus cannot stand guiltless before his God. It has often been remarked that excessive grief stupifies the mind, so that amazement and deep anguish prevent at once both tears and complaints ; hence that saying of Seneca, Cura leves loquantur; graviores silent. "Slight sorrows are loquacious; deep anguish has no voice." See on ver. 19, held his peace. i forbidden the use of wine. A. M. 2514. B. C. 1490. thou, nor thy sons, with thee, when ye go into the tabernacle An. Exod. Isr. 2. of the congregation, lest ye die: it shall be a statute for ever throughout your Abib or Nisan. 10 And that ye may put difference between holy and unholy, and between unclean and clean'; 4 And Moses called Mishael and Elzaphan, generations: the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. 5 So they went near, and carried them in their coats out of the camp; as Moses had said. 6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, 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. m 1 7 And ye shall 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. 8 And the LORD spake unto Aaron, saying, 9 Do not drink wine nor strong drink, • Exod. xix. 22; xxix. 43; chap. xxi. 6, 17, 21; Isa. lii. II; Ezek. xx. 41; xlii. 13.—f Isa. xlix. 3; Ezek. xxviii. 22; John xiii. 31, 32; xiv. 13; 2 Thess. i. 10.- - Psalm xxxix. 9. Exod. vi. 18, 22; Num. iii. 19, 30.- Luke vii. 12; Acts v. 6, 9, 10; vii. 2.- Exod. xxxiii. 5; chap. xiii. 45; xxí. 1, 10; Num. vi. 6, 7; Deut. xxxiii. 9; Ezek. xxiv. 16, 17.- Num. xvi. 22, 46; Josh, vii. 1; xxii, 18, 20; 2 Sam. xxiv. 1. Verse 4. Uzziel the uncle of Aaron] He was brother to Amram the father of Aaron; see Exod. vi. 18-22. Verse 5. Carried them in their coats out of the camp] The modern impropriety of burying the dead within towns, cities, or places inhabited, had not yet been introduced; much less that abomination, at which both piety and common sense shudder, burying the dead about and even within places dedicated to the worship of God! Verse 6. Uncover not your heads, &c.] They were to use no sign of grief or mourning, 1. Because those who were employed in the service of the sanctuary should avoid every thing that might incapacitate them for that service; and, 2. Because the crime of their brethren was so highly provoking to God, and so fully merited, the punishment which he had inflicted, that their mourning might be considered as accusing the Divine justice of undue severity. Verse 7. The anointing oil of the Lord is upon you.] They were consecrated to the Divine service, and this required their constant attendance, and most willing and cheerful service. 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. 114 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them, by the hand of Moses. 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, and eat it without leaven beside the altar: for it is most holy: 13 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. 14 And "the wave-breast and heave-shoulder shall ye eat in a clean place; thon, and thy sons, and thy daughters with thee: for they Chap. xxi. 12. - Exod. xxviii. 41; chap. viii. 30. • Ezek. xliv. 21; Luke i. 15; 1 Tim. iii. 3; Tit. i. 7.- -P Chap. xi. 47; xx. 25; Jer. xv. 19; Ezek. xxii. 26; xliv. 23. - Deut.. xxiv. 8; Neh. viii. 2, 8, 9, 13; Jer. xviii. 18; Mal. i. 7. r Exod. xxix. 2; chap. vi. 16; Num. xviii. 9, 10. Chap. xxi. 22.- - Chap. ii. 3; vi. 16. - Exod. xxix. 24, 26, 27; chap. vii. 31, 34; Num. xviii. 11. Strong drink. The word 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, Luke i. 15: Oivov kaι σikepa ov un min 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 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 Luke i. 15. Verse 10. That ye may put difference between holy and unholy] This is a strong reason why they should drink no inebriating liquor, that their understanding being clear, and their judgment correct, they might be always able to discern between the clean and the. unclean, and ever pronounce righteous judgment, Injunctions similar to this were found among the Egyptians, Carthaginians, and Greeks. Indeed, common sense itself shows that neither a drunkard nor a sot should ever be suffered to minister in holy things. Verse 14. Wave-breast and heave-shoulder] - See chap, vii,, and on Exod. xxix. 27, Aaron is reproved for B. C. 1490. A. M. 2514. A. M. 2514. be thy due, and thy sons' due, | holy, and God hath given it you An. Exod. Isr. 2. which are given out of the sacri- to bear the iniquity of the con- An. Exod. Isr. 2. Abib or Nisan. fices of peace-offerings of the gregation, to make atonement children of Israel. for them before the LORD? 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 for ever; as the LORD hath commanded. 16 And Moses diligently sought w the goat of the sin-offering, and, behold, it was burnt and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, 17 Wherefore have ye not eaten the sinoffering in the holy place, seeing it, is most Chap. vii. 29, 30, 34. 26, 29. Abib or Nisan, - Chap. ix. 3, 15.- - Chap. vi. Chap. vi. 26.- Verse 16. Moses diligently sought the goat] The goat which was offered the same day for the sins of the priests and the people, (see chap. ix. 15, 16,) and which, through the confusion that happened on account of the death of Nadab and Abihu, was burnt instead of being eaten. See ver. 18. Verse 17. To bear the iniquity of the congregation] See on chap. vi. 26, &c. here given us a full proof that he will not suffer human institutions to take the place of his own prescribed worship. It is true this is frequently done, for by many what is called natural religion is put in the place of Divine revelation; and God seems not to regard it: but though vengeance is not speedily executed on an evil work, and therefore the hearts of the children of men are set to do wickedness, yet God ceases not to be just; and those who have taken from or added to his words, or put their own inventions in their place, shall be reproved and found liars in the great day. His long-suffering leads to repentance; but if men will harden their hearts, and put their own ceremonies, rites, and creeds, in the place of Divine ordinances and eternal truths, they must expect to give an awful account to him who is shortly to judge the quick and the dead. Verse 19. And such things have befallen me, &c.] The excuse which Aaron makes for not feasting on the sin-offering according to the law is at once appropriate and dignified; as if he had said: "God certainly has commanded me to eat of the sin-offering; but when such things as these have happened unto me, could it be good in the sight of the Lord? Does he not expect that I should feel as a father under such afflicting circumstances ?" With this spirited answer Moses was satisfied; and God, who knew his situation, took no notice of the irregularity which had taken place in the solemn service. To human nature God has given the privilege to weep in times of afflic-how amiable and glorious, would it appear! Well may tion and distress. In his infinite kindness he has ordained that tears, which are only external evidences of our grief, shall be the outlets to our sorrows, and tend to exhaust the cause from which they flow. See on ver, 3. Were the religion of Christ stripped of all that state policy, fleshly interest, and gross superstition have added to it, how plain and simple, and may we not add, we say of human inventions in Divine worship what. one said of the paintings on old cathedral windows, Their principal tendency is to prevent the light from coming in. Nadab and Abihu would perform the worship of God, not according to his command, but in their Verse 20. When Moses heard that, he was content.]own way; and God not only would not receive the The argument used by Aaron had in it both good sense and strong reason, and Moses, as a reasonable man, felt its force; and as God evidenced no kind of displeasure at this irregularity, which was, in a measure at least, justified by the present necessity, he thought proper to urge the matter no farther. THOUGH the punishment of Nadab and Abihu may appear severe, because the sacred text does not specify clearly the nature and extent of their crime, we may rest assured that it was of such a nature as not only to justify but to demand such a punishment. God has sacrifice from their hands, but, while encompassing 537 This is a Laws concerning clean LEVITICUS. CHAPTER XI. and unclean animals. Laws concerning clean and unclean animals, 1, 2. Of QUADRUPEDS, those are clean which divide the hoof and chew the cud, 3. Those to be reputed unclean which do not divide the hoof, though they chew the cud, 4-6. Those to be reputed unclean also which, though they divide the hoof, do not.chew the cud, 7. Whosoever eats their flesh, or touches their carcasses, shall be reputed unclean, 8. Of FISH, those are clean, and may be eaten which have fins and scales; 9. Those which have not fins and scales to be reputed unclean, 10-12. Of rowLs, those which are unclean, 13-21. Of INSECTS, the following may be eaten: the bald locust, beetle, and grasshopper, 22. All others are unclean and abominable, their flesh not to be eaten, nor their bodies touched, 23-25. Farther directions relative to unclean beasts, 26–28. Of REPTILES, and some small quadrupeds, those which are unclean, 29, 30. All that touch them shall be unclean, 31; and the things touched by their dead carcasses are unclean also, 32–35. Large fountains, or pits of water, are not defiled by their carcasses, provided a part of the water be drawn out, 36. Nor do they defile seed by accidentally touching it, provided the water which has touched their flesh do not touch or moisten the seed, 37, 38. A beast that dieth of itself is unclean, and may not be touched or eaten, 39, 40. . All creeping things are abominable, 41-44. The reason given for these laws, 45-47.. A. M. 2514. B. C. 1490. ND the LORD spake unto among all the beasts that are An. Exod. Isr. 2. 2 Speak unto the children of Israel, saying, a These are the beasts which ye shall eat Deut. xiv. 4; A. M. 2514. An. Exod. Isr. 2. 3 Whatsoever parteth the hoof, Abib or Nisan. and is cloven-footed, and cheweth the cud, among the beasts, that shall ye eat. Acts x. 12, 14. of the PRIESTS and the PEOPLE, and prescribes the proper expiations and sacrifices for both. In chap. xvii. he continues the subject, and gives particular directions concerning the mode of offering, &c. In chap. xviii. he treats of unclean matrimonial connections. In chap. xix. he repeats sundry laws relative to these subjects, and introduces some new ones. In chap. xx. he mentions certain uncleannesses practised among the idolatrous nations, and prohibits them on pain of death. In chap. xxi. he treats of the mourning, marriages, and personal defects of the priests, which rendered them unclean. And in chap. xxii. he speaks of unclean sacrifices, or such as should not be offered to the Lord. NOTES ON CHAP. XI. Verse 1. And the Lord spake unto Moses] In the preceding chapter the priests are expressly forbidden to drink wine; and the reason for this law is given also, that they might be able at all times to distinguish between clean and unclean, and be qualified to teach the children of Israel all. the statutes which the Lord had spoken, chap. x. 10, 11; for as inebriation unfits a person for the regular performance of every function of life, it must be especially sinful in those who minister in holy things, and to whom the teaching of the ignorant, and the cure of souls in general, are intrusted. Scheuchzer has remarked that no Christian state has made any civil law against drunkenness, (he must onlyAfter this, to the close of the book, many important mean the German states, for we have several acts of parliament against it in England,) and that it is only punished by contempt. "Custom," says he, "that tyrant of the human race, not only permits it, but in some sort authorizes the practice, insomuch that we see priests and ministers of the Church ascend the pulpit in a state of intoxication, judges seat themselves upon the benches, physicians attend their patients, and others attempt to perform the different avocations of life, in the same disgraceful state."-Physic. Sacr., vol. iii., p. 64. and excellent political and domestic regulations are enjoined, the whole forming an ecclesiastico-political system superior to any thing the world ever saw. at the peril of their souls." Bishop Wilson very properly observes that, "by these laws of clean and unclean animals, &c., God did keep this people separated from the idolatrous world: and this is a standing proof, even to the present day, of the Divine authority of these Scriptures; for no power or art of man could have obliged so great and turbulent a nation to submit to such troublesome preThis is a horrible picture of German manners; and cepts as the Jews always have submitted to, had they while we deplore the extensive ravages made by this not been fully convinced, from the very first, that the vice, and the disgrace with which its votaries are over-command was from God, and that it was to be obeyed whelmed, we have reason to thank God that it very , rarely has ever appeared in the pulpil, and perhaps was never once seen upon the bench, in our own country. Having delivered the law against drinking wine, Moses proceeds to deliver a series of ordinances, all well calculated to prevent the Israelites from mixing Cheweth the cud] Ruminates; casts up the grass, with the surrounding nations, and consequently from &c., which had been taken into the stomach for the being contaminated by their idolatry. In chap. xi. he purpose of mastication. Animals which chew the cud, treats of unclean MEATS. In chap. xii., xiii., xiv., or ruminate, are provided with two, three, or four stoand xv., he treats of unclean PErsons, garments, and machs. The ox has four: in the first or largest, called PWELLINGS. In chap. xvi. he treats of the uncleanness | the ventriculus or paunch, the food is collected without Verse 3. Whatsoever parteth the hoof, and is clovenfooted] These two words mean the same thing-a divided hoof, such as that of the ox, where the hoof is divided into two toes, and each toe is cased with horn. |