لاويين ١٠:٣

And Aaron held his peace - וידם אהרן 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 stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints; hence that saying of Seneca, Curae leves loquantur; graviores silent. "Slight sorrows are loquacious; deep anguish has no voice. See Clarke on Lev 10:19 (note).

Moses said . . . This is it that the Lord spoke . . . I will be sanctified in them that come nigh me--"They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (Exo 19:22; Exo 29:44; Lev 8:35). Aaron held his peace--The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Rom 2:5].

And Moses said unto Aaron,.... Upon this awful occasion, and in order to quiet and humble him under the mighty hand of God: this is it that the Lord spoke, saying; but when he spoke it, and where it is said and recorded, is not so very clear; it might have been said, and yet not recorded, or the substance of it may be recorded, though not in the express words here delivered; it may refer, as some think, to Exo 19:22 or else to Exo 29:43 which seems to come nearest to what follows, so Jarchi: I will be sanctified in them that come nigh me; in the priests that drew nigh to him, and offered sacrifice and burnt incense to him; by these he expected to be sanctified, not to be made holy, but to be declared to be so, and obeyed and worshipped as such; as he is, when his commands and ordinances are observed, as he would have them be, in faith and fear, which were not done by these sons of Aaron; and therefore the Lord, by the punishment he inflicted, showed himself to be an holy, righteous, and jealous God: and before all the people I will be glorified; as he is when he is believed and trusted in; when his worship is carried on in his own house, according to his will; when his ordinances are kept as they were delivered, and when he is reverenced in the assembly of his saints; all which were wanting in this case. And this may also have respect to the glory of divine justice, in the public punishment of the sin of those men, that since he was not glorified by them before the people in the way of their duty, he would glorify himself in their punishment: and Aaron held his peace: was in a stupor, as the Septuagint, quite amazed, thunderstruck, as we say; he was silent, said not one word against what was done; murmured not at the providence, nor complained of any severity, but was p…

Nadab and Abihu took their censers (machtah, Exo 25:38), and having put fire in them, placed incense thereon, and brought strange fire before Jehovah, which He had not commanded them. It is not very clear what the offence of which they were guilty actually was. The majority of expositors suppose the sin to have consisted in the fact, that they did not take the fire for the incense from the altar-fire. But this had not yet been commanded by God; and in fact it is never commanded at all, except with regard to the incense-offering, with which the high priest entered the most holy place on the day of atonement (Lev 16:12), though we may certainly infer from this, that it was also the rule for the daily incense-offering. By the fire which they offered before Jehovah, we are no doubt to understand the firing of the incense-offering. This might be called "strange fire" if it was not offered in the manner prescribed in the law, just as in Exo 30:9 incense not prepared according to the direction of God is called "strange incense." The supposition that they presented an incense-offering that was not commanded in the law, and apart from the time of the morning and evening sacrifice, and that this constituted their sin, is supported by the time at which their illegal act took place. It is perfectly obvious from Lev 10:12. and 16ff. that it occurred in the interval between the sacrificial transaction in ch. 9 and the sacrificial meal which followed it, and therefore upon the day of their inauguration. For in Lev 10:12 Moses commands Aaron and his remaining sons Eleazar and Ithamar to eat the meat-offering that was left from the firings of Jehovah, and inquires in Lev 10:16 for the goat of the sin-offering, which the priests were to have eaten in a holy place. Knobel's opinion is not…

We may well think that when Nadab and Abihu were struck with death all about them were struck with horror, and every face, as well as theirs, gathered blackness. Great consternation, no doubt, seized them, and they were all full of confusion; but, whatever the rest were, Moses was composed, and knew what he said and did, not being displeased, as David was in a like case, Sa2 6:8. But though it touched him in a very tender part, and was a dreadful damp to one of the greatest joys he ever knew, yet he kept possession of his own soul, and took care to keep good order and a due decorum in the sanctuary. I. He endeavours to pacify Aaron, and to keep him in a good frame under this sad dispensation, Lev 10:3. Moses was a brother that was born for adversity, and has taught us, by his example, with seasonable counsels and comforts to support the weak, and strengthen the feeble-minded. Observe here, 1. What it was that Moses suggested to his poor brother upon this occasion: This is it that the Lord spoke. Note, The most quieting considerations under affliction are those that are fetched from the word of God. So and so the Lord hath said, and it is not for us to gainsay it. Note, also, In all God's providences it is good to observe the fulfilling of scripture, and to compare God's word and his works together, which if we do we shall find an admirable harmony and agreement between them, and that they mutually explain and illustrate each other. But, (1.) Where did God speak this? We do not find the very words; but to this purport he had said (Exo 19:22), Let the priests who come near to the Lord sanctify themselves, lest the Lord break forth upon them. Indeed the whole scope and tenour of his law spoke this, that being a holy God, and a sovereign Lord, he must always be worshipped w…

10:3 God’s holiness is his very essence, substance, and character, and it stands in contrast to the creaturely world. By performing this rash act, Nadab and Abihu failed to consider God’s holiness and failed to honor him.