This week we
will continue to study the Book of Leviticus.
5:1-13: Continuation of “Sin Offering” committed by individuals of 4:27-35
The
kind of unintentional sin covered previously appears to be a violation of the
“expressed” commands of the Lord. In light of this, consider the following:
(1) What is the first type of sin covered in v. 1?
(2) What is the second type of sin covered in v. 2?
(3) What is the third kind of sin covered in v. 3?
(4) What is the fourth kind of sin covered in v. 4?
(5) Which of the four above, in your opinion, is the more serious, wicked sin?
(6) Why then are they grouped together?
(7) Apart from the offering specified, what has to precede the making of the sacrifice according to v. 5?
(8) What is the specified animal for sacrifice? Why can it be substituted by two doves or two young pigeons?
(9) If he cannot even afford two doves or pigeons, what can be done?
a. How then could it act as a sin offering if no blood is being sprinkled and poured out?
b. In order to act as a sin offering, why can’t oil or incense be put on the flour? (2:12)
5:14-19: Guilt Offering
(10) The unintentional sin being covered here is in regard to the Lord’s “holy things”. According to Leviticus 22, offerings made to the priests are called “holy things” and in chapter 27, things dedicated to God are “holy things”; these include animals, houses, land and tithes. In general, it is sin committed concerning the things that are already, or are meant to be dedicated to the temple or the priests. Can you think of any contemporary equivalent that you might “inadvertently” commit in this respect?
(11) The “guilt offering” differs from the “sin offering” in that the emphasis seems to be on “compensation” (hence, some call it “reparatory offering”): Apart from the specified offering of a ram, what else is required of the sinner? Why?
(12) What is the main message to you today and how may you apply it to your life?
Note:
In general, scholars consider that the sin covered under 5:17-19 is in the same category of unintentional sin against the “holy things”, either as an reiteration or expansion or a “catch-all” provision.
“If anyone is guilty in any of these ways, he must confess in what way he has sinned…” (Lev. 5:5)
As we consider the different kinds of sacrifices commanded by the Lord through Moses to the people and the priests, we may sometimes find it confusing. It should be comforting to know that even scholars have very different opinions in their precise classifications and meanings. But one thing is clear, God has never meant any sacrifice as a mere ritual, and Outram is right in saying that “Prayer was a certain kind of sacrifice, and sacrifice a certain kind of prayer” (K&D, Leviticus, 501).
This is also a good reminder to us that even our “daily devotion” is not a ritual, but a “certain kind of prayer” offered to the Lord we love. As such, we have divided our Devotional Guide into Adoration, Confession, Thanksgiving and Intercession which is affirmed by Robert M’Cheyne whose life and work had touched many Christians, including Charles Spurgeon:
“There is a fearful tendency to omit confession, proceeding from low views of God and His law — slight views of my heart and the sins of my past life. This must be resisted. There is a constant tendency to omit adoration, when I forget to whom I am speaking — when I rush heedlessly into the presence of Jehovah, without remembering His awful name and character — when I have little eyesight for His glory, and little admiration of His wonders. 'Where are the wise?' I have the native [sic] tendency of the heart to omit giving thanks. And yet it is specifically commanded in Phil. iv. 6. Often when the heart is selfish — dead to the salvation of others — I omit intercession. And yet it especially is the spirit of the Great Advocate, who has the name of Israel always on His heart.
“Perhaps every prayer need not have all these; but surely a day should not pass without some space being devoted to each.”
(The Life of Robert M’Cheyne, p.181)
6:1-7: This section deals with intentional fraud against one’s neighbor.
(1) List the various sins detailed in this section. Have you ever committed such a sin? When? Before or after you have become a Christian?
(2) Apart from having to “return what he has stolen, taken by extortion or what was entrusted to him, or the lost property he has found, or whatever it was he swore falsely about (in order to possess it)”, consider the following.
a. What is he to do to make restitution?
b. What is he to do to make atonement before the Lord?
c. Why is such a “guilt offering” different from a mere “sin offering”?
d. What might be the message or emphasis of a guilt offering?
6:8-30: Elaboration of instructions to the priests concerning the burnt offering, cereal offering and sin offering: Since the detailed instructions have already been given concerning these sacrifices, especially concerning the duties of the offerers, these are instructions applicable mainly to the priest. Therefore, we shall focus on the additional emphases for the priests in our reflection:
(3) Burnt offering (6:8-13): Try to see the importance and spiritual implication of each of the following emphases.
a. Burnt sacrifice is to remain on the altar throughout the night till morning: This might mean that it has to be burnt totally to ashes, without being removed prematurely.
b. Fire of the altar must be kept burning continually by adding firewood day and night: This means the altar fire is burning perpetually.
c. Priest must put on a holy dress, including undergarments during the ceremony: The emphasis is putting on the entire priestly dress in the offering of the sacrifice.
d. The holy dress is worn except when disposing ashes outside the camp, i.e. when the priest leaves the compound of the Tent of Meeting
(4) Cereal Offering I (6:14-18): Again, try to reflect on the importance and spiritual implication of each of these emphases:
a. Aaron and sons must eat their portion without yeast.
b. They are also to eat it in a holy place within the courtyard of the Tent of Meeting.
c. It is “most holy”: Whatever touches them will become holy.
d. Only male descendants may eat.
(5) Cereal Offering II (6:19-23): It is offered on the day of the anointing of Aaron and his sons as priests (which, according to Jewish traditions, was to be continued on a daily basis by the High priest so anointed). Reflect on these special instructions applicable to the priest’s own offering.
a. A total of 1/10th of an ephah; half in the morning and half in the evening;
b. To be cooked on griddle — mixed with oil, presented in broken pieces;
c. To be prepared by Aaron’s successor;
d. Must be burnt completely, nothing to be eaten.
(6) Sin offering (6:24-30): Reflect on the significance and spiritual implication of each of these emphases:
a. It is slaughtered where the burnt offering is slaughtered: It is most holy.
b. The priest eats his portion in a holy place within the courtyard of the Tent of Meeting.
c. Whatever touches that portion will become holy.
d. He must wash the garment spattered with blood in a holy place.
e. If a clay pot was used to cook the meat, it must be broken.
f. If a bronze pot was used. it must be scoured and rinsed.
g. Only male descendants can share the meat.
h. But meat with blood meant for the sin offering must be burnt, not eaten.
(7) What is the main message to you today and how may you apply it to your life?
“(W)hen he thus sins and becomes guilty, he must return what he has stolen or taken by extortion, or what was entrusted to him, or the lost property, he found, or whatever it was he swore falsely about. He must make restitution in full.” (Lev. 6:4-5)
So far, we read that the sin offering deals with unintentional sin, and judging from the requirements concerning the type of animal sacrifice and the procedures of sacrifice, it appears that such kind of sin committed by the highest priest or by the community (as represented by the Sanhedrin leaders) is considered a much more serious crime than that committed by a tribal leader or any lay person (chapter 4).
Some scholars have classified 5:1-13 as part of a new category of sacrifice, called guilt offering. Based on its position being right after the sin offering of a lay person (and remember, the original Scriptures do not have chapters and verses), I have followed the classification of other scholars in seeing it as a continuation of the sin offering of a lay person of unintentional sins of a more specific nature, except that for the poor who sacrifice birds or flour. Their offering is split into two parts: one part is burnt as sin offering, the other part, either is burnt as a burnt offering (in the case of a bird), or is given to the priest (in the case of flour).
Following the classification of the latter
type of scholars, I consider 5:14-6:7 as dealing with another type of
sacrifice, namely the guilt offering which deals with both (a) unintentional
sin against the “holy things”, and (b) intentional defrauding of one’s
neighbor. Judging from the nature of the
sin and the requirement for such a sacrifice, it would be wrong to assume that
these sins so dealt with are of a kind less serious than those dealt with by
the sin offering. The opposite is true for these reasons:
(1) Even though it is unintentional, the first type of sin that requires the sacrifice of a guilt offering is sin that is committed against “the Lord’s holy things”: as it is intentional, the punishment would have been death, like the sin committed by the two sons of Aaron, which was directly against “the Lord’s holy things” — the offering of unauthorized fire (10:1-3).
(2) The second type of sin that requires the sacrifice of a guilt offering is sin that is committed intentionally to defraud the property of one’s neighbor (6:1-7).
(3) In both cases, apart from the requirement of the sacrifice of an animal (a ram, in both cases), they must make restitution at the appropriate value of the original amount plus 20%.
The third feature highlighted above is the unique feature of a guilt offering and that is atonement of sin before the Lord, and it is not enough. One has to make restitution for the things that one has taken away, whether from the priest or from your neighbor. Making atonement for one’s sin without repaying the person whom one has defrauded is not true repentance. This, Zacchaeus understood very well, as he came to true repentance and belief in Jesus Christ: He said, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” (Lk. 19:8) While the law requires 20%, he was willing to pay 400% as restitution. His was true repentance!
(1) 7:1-10: Instructions to the priest—The guilt offering: There are no new instructions, but emphases or clarifications only. These include the following:
a. It is the most holy offering;
b. It is slaughtered where the burnt offering is.
c. The blood is to be sprinkled against all sides of the altar.
d. Fats and inner parts must be burnt.
e. The portions for priests are to be eaten by male descendants of priest’s family only.
f. And it is to be eaten at a holy place.
g. The priest is to keep the hide; for cereal offerings, he may keep the cooked or uncooked portions.
What might the reason for the above repetitions of those described in chapter 5? Why is the guilt offering referred to here as “the most holy”?
(2) 7:11-21: Instructions to the priest — on the Fellowship offering. Many more details are given to clarify those in chapter 3:
a. Three reasons are given for the making of Fellowship offerings. What are they? Because of these three reasons, Calvin calls it, “the sacrifice of prosperities”. Do you agree? Why or why not?
b. In addition to the normal sacrifice made during Fellowship offerings, what are the four types of cakes to be offered, and to be given to the priests?
c. As for the first kind of Fellowship offering, that of Thanksgiving, the meat portion which is not burnt must be eaten on the same day, none is to be left till the next morning. While the meat for vow or freewill Fellowship offering may be left over to be finished on the next day, nevertheless none can be left till the third day and has to be burnt up. Why might there be such a difference?
d. If eaten beyond the time limit, what will happen?
- The offering will not be accepted: Why?
- The offerer will not be credited: What will he not credited with?
- The offering becomes impure (Hebrew word means “it stinks” or “it is rotten”). Are there any practical reasons other than spiritual ones?
- The eater will be held responsible: While it is not being spelt out, what might this mean?
e. Meat in contact with unclean things cannot be eaten, but must be burnt up: Why?
f. An unclean person who eats meat so offered must be cut off: Why should the punishment be so severe?
(3) 7:22-27: Prohibition against eating fat and blood reiterated: What is the consequence of such a violation? Why would the punishment be so severe? (Calvin opines that the prohibition against the eating of fat, “was an exercise of piety…because He had assigned to Himself”.)
(4) 7:28-38: Clarification of the priest’s share in the Fellowship Offering: (i) the breast is given to the priest as a wave offering and (ii) the right thigh is given to the priest as a contribution.
a. What is the purpose of such a regular giving to the priest?
b. What might the “waving” of the breast signify?
(5) What is the main message to you today and how can you apply it to your life?
“But if anyone who is unclean eats any meat of the fellowship offering belonging to the Lord, that person must be cut off from the people.” (Lev. 7:20)
As we continue to read and reflect on the more detailed instructions for the priests concerning the various types of offerings already considered in the previous chapters, it is not easy to understand every emphasis being made or the reason behind some of the differences. For example:
a. Why does the meat portion, not burnt up for the Fellowship offering made out of thanksgiving, have to be eaten on the same day while the meat offered as a result of a vow and freewill can be left over till the next day?
b. Why do the first three kinds of cakes that accompany the Fellowship offering have to be without yeast, and yet the last kind can be made with yeast?
c. And why does the breast have to be waved before it is given to the priest, while the right thigh does not have to be?
Many commentators work very hard trying to give the most probable explanations, but I find Calvin’s advice very wise in this respect:
“It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-a-days as to things unknown, and which conduce not at all to piety, is neither right nor expedient.”
(Calvin, II. 371)
However, given the details so emphasized and the stern warnings against their violations, at least one message is loud and clear, and that is that God is holy. While the many kinds of sacrifices express His desires for us to draw close to Him, the following reality remains:
- Our sin does not only prevent us from coming into His presence, but draws His wrath if it is not properly dealt with and atoned for.
- Therefore, we need to come before Him to worship with deep reverence, maintaining a holiness that is inside-out.
- As Calvin also points that in our worship “how earnestly we should avoid all temerity and audacity in invention” (Calvin, II, 374) — indeed, we should avoid doing anything that draws our attention to men or ourselves in our worship.
The Ordination of Aaron and His Sons:
The concluding verses of the last chapter tell us that the regulations concerning the various kinds of offerings were given by the Lord to Moses on Mount Sinai “on the day he commanded the Israelites to bring their offerings to the Lord” (7:37-38). In order that these offerings could be presented, Moses now had to officially ordain Aaron and his sons to perform their duties. The ceremony and its preparation are being summarized below for reflection.
8:1-4: The Gathering
(1) Who were gathered for such a ceremony and where was it?
(2) What were to be brought together for the ceremony?
8:5-9: The Preparation
- Aaron (the high priest) and his sons (his assistants) washed themselves with water.
- Moses helped put the priestly garment on Aaron which included these items:
a. Tunic
b. Robe
c. Ephod – tied with the waistband
d. Breastplate (with names of 12 tribes) with Urim and Thummim in it
e. Turban with the sacred diadem (names of 12 tribes)
(3) This was the first time they put on their priestly garment: How would Aaron and his sons feel?
(4) How would the assembly feel looking at Aaron so dressed?
8:10-13: The Ceremony — Part 1: The consecration
- Moses consecrated the tabernacle and everything in it by anointing them with oil.
- Moses sprinkled the altar seven times with oil.
- All was consecrated with oil: the altar, all its utensils and the basin with its stand.
- Moses consecrated Aaron by anointing his head.
- Moses dressed Aaron’s sons with priestly dress.
(6) With such an elaborate ceremony, how do you understand the meaning and importance of consecration?
(7) How should we approach our worship of and service to the Lord?
(8) Read Psalm 133:2 to get a sense of how the psalmist views this ceremony.
8:14-29: The Ceremony — Part 2: The offerings for Aaron and his sons
- Sin Offering (8:14-17): The sacrifice of a bull was for atonement of sin as in chapter 4.
- Burnt Offering (8:18-21): The sacrifice of a ram was a pleasing aroma as in chapter 1.
- Ordination Offering (8:22-29): The sacrifice of another ram (in essence, a peace offering):
a. With the blood, Moses put some on Aaron’s right earlobe, thumb of right hand and big toe of right foot (the same was done with Aaron’s sons).
b. Moses sprinkled blood against all sides of the altar.
c. He put a cake of bread + one made with oil and water + a wafer on the fat, inner parts and right thigh of ram, and laid them all in the hands of Aaron and sons who waved them before the Lord (as a wave offering).
d. After they are waved, Moses put them on top of the burnt offering and burnt them as “ordination offering”, also as a pleasing aroma to the Lord.
e. Breast of ram belonged to Moses and was waved as a “wave offering”.
(9) What might be the necessity and meaning of the sin offering and the burnt offering that preceded the actual ordination offering?
(10) How might we apply this necessity and meaning to those who serve the Lord today?
(11) When it comes to the Ordination Offering, what might be the meaning of putting of blood on the earlobe, thumb and big toe of Aaron and his sons?
(12) Are there any other parts of the ceremony that carry significance to you?
8:30-36: The Ceremony — Part 3: Final Act
- Moses consecrated Aaron and his garment with oil and some of the blood from the altar (the same was done with his sons).
- Aaron
and his sons cooked and ate meat (left from the Ordination ram) at the entrance
of the Tent of Meeting together with
bread.
a. The left-over meat and bread burnt are burnt up.
b. They remained at the entrance for seven days till the end of the ordination.
c. All was done for their atonement.
d. And so they “will not die”.
(13) Serving the Lord as priests should be such joy. Why does it also seem to be such a fearful event?
(14) What is the main message to you today and how may you apply it to your life?
“He poured some of the anointing oil on Aaron’s head and anointed him to consecrate him.” (Lev. 8:12)
The ordination of Aaron and his sons was meant to be a very joyous occasion. However, one cannot but get a sense that, as the account of Leviticus 8 seems to convey, there was more a sense of fear and rigidity. This was perhaps unavoidable in that Aaron and his sons had never had the experience of being in the direct presence of the Lord, let alone serving as priests to represent the people before God. At the same time, Moses knew his brother and his family very well, and he wanted not only to comply with every regulation commanded by God, he also knew the consequence of taking the Holy God and His commandments lightly (which two of Aaron’s sons eventually did!) However, such fear had turned to great joy upon their first encounter with God’s presence through their ministry before the Lord (9:24).
However, this solemn occasion of the ordination of Aaron and his sons serves as an important reminder to us who serve the Lord today. In our days, we are certainly guilty of taking our calling to serve God too lightly.
For one, it is a popular notion that one does not need a clear sense of calling to devote oneself to full-time gospel ministry with the erroneous concept that the priesthood of all believers is a New Testament novelty, not knowing that 1 Peter 2:9 is a restatement of an Old Testament truth: While the entire nation of Israel was meant to be a priesthood (Exod. 19:6), only those who had been designated by God could serve as priests in this kingdom of priesthood.
The ordination process in Leviticus 8 further emphasizes the sacred nature of such a priesthood in that even though Aaron and his sons were called to serve as priests, that was not the only criterion or condition that would enable them to minister before the Holy God. I have found at least the following of particular relevance to us today:
- Their priesthood had to be witnessed and affirmed by the entire assembly: It is not uncommon to hear from clerical leaders that they are called by God and thus they do not need the affirmation of their community. This is not a biblical truth.
- Aaron and his sons needed to be washed with water: As much as it was only an outward action, its spiritual significance cannot be overlooked. We who serve need to continually maintain “clean hands and a pure heart” (Ps. 24:4).
- They needed to be anointed by oil: It was not only a sign of dedication to God, but the reality of being empowered by the Holy Spirit (Isa. 61:1). None of the Lord's servants can serve in their own strength, but by the continuous filling of the Holy Spirit (Zech. 4:6).
- The ordination process lasted seven days: According to Keil and Delitzsch, the words in Leviticus 8 “clearly imply that the whole ceremony, in all the details, was to be repeated for seven days” (K&D, Vo. 1, 549). This carries at least two important messages: (1) Seven denotes a sense of completion, and so the priesthood was meant to be for a lifetime; there was no turning back; (2) The sacrificial offerings were meant to be offered on a perpetual basis, with prayers of repentance, the need for atonement, the absoluteness of consecration and the fellowship with God a daily affair for the priests.
- The priest’s earlobe, thumb and toe were to be touched with the blood of sacrifice: I believe, it is not the actual rite of burnt offering that becomes a pleasing aroma to the Lord, but a servant with ears that always hearken to the voice of God, with hands that move to the heartbeat of the Lord and with feet that walk according to the holy way of God.
Now ordained, Aaron proceeded to begin his ministry as the high priest:
(1) How did the previous seven days prepare Aaron for his first ministry at the tabernacle?
(2) To begin his ministry, the high priest had to make atonement for his own sin. How important is that for a minister or leader to make public confession of his own sin before his people?
(3) How did the designation of the first sacrifice being a bull remind Aaron of his own sin? (See Exod. 32)
(4) After Aaron completed all the prescribed offerings for himself and the people, he lifted his hands toward the people and blessed them:
a. How does this reveal the real role of the high priest?
b. How may he be truly a blessing for the people?
c. In what way(s) may we learn from Aaron in the serving of God’s people?
(5) From now on, in terms of his position, Aaron did not need Moses to be the “go-between” between God and himself. Instead he now was the “go-between” between God and His people. How did God affirm His choice of Aaron at this time?
(6) Can you recall in the Scriptures other occasions where God revealed His miraculous power associated with the fire on the altar of sacrifice? (See Jdg. 13:20; 1 Ki. 18:39; 2 Chr. 7:3) How similar was the response of the worshippers?
(7) Of course, this was a special occasion where God chose to reveal Himself in such an amazing fashion. Is God’s presence any less real as we worship Him today? Why or why not?
(8) What is the main message to you today and how may you apply it to your life?
“Then Aaron lifted his hands toward the people and blessed them.” (Lev. 9:22)
Have you ever wondered why, of all people, God would choose Aaron as the first-ever high priest of His people, even when he was the one who led his people to commit one of the greatest sins in the history of His people — the making and worshipping of the golden calf (Exod. 32)?
Perhaps, we may also want to ask the same question about the choice of Peter as one of the most important (if not the chief) apostles by Jesus? His three consecutive denials of Jesus came right after his own vow to die with Jesus on the same night (Lk. 22:33).
In a way, the process of restoration of Peter and Aaron was quite similar.
A distraught Peter, who considered himself unworthy to serve his master, sought to return to his former career of being a fisherman. But the Lord had not given up on him and, in a very miraculous and yet most tender fashion, He called him afresh: “Follow me!” (Jn. 21:19). But, preceding this call and affirmation, Jesus also confronted him three consecutive times with a similar heart-piercing question, “Do you truly love me?” (Jn. 21:15, 16, 17).
Aaron’s sin of leading the people to worship the golden calf was great. It should have not only disqualified him from serving the Lord, but he should also have been put to death! But God is such a God of grace — a God of second-chances, if you like! While being pulled along by Moses to continue to lead the people, to build the tabernacle and to prepare for his priesthood, Aaron had to feel unworthy as well. Instruction after instruction (given by the Lord through Moses) concerning the tabernacle, the sacrifice and other requirements for his priesthood seemed to highlight the fearsome holiness of the Lord. If he did approach his priesthood in fear and trembling, who could blame him?! And yet, the putting on of the holy priestly garment, with breastplate, the Urim and Thummim and the precious stones engraved with the names of the twelve tribes of Israel undoubtedly affirmed God’s choice of him. But his past sin still had to be dealt with head on, and many scholars believe that the offering of a bull at his first-ever sacrifice (performed by him) was no accident. It reminded him of his greatest sin, and he knew it. But the acceptance by the Lord of his sacrifices was validated by both the glory of His presence and the burning of the sacrifice with fire from heaven. I believe, as the people shouted for joy and prostrated in worship, so did Aaron. Perhaps, his joy was marked by an even deeper sense of peace that came from total forgiveness!
If God could use a person who was a failure like Aaron, can He not use you and me, if we would let Him!
Scholars in general consider this tragic incident to have happened within the same day of the inauguration of the priesthood of Aaron and his sons based on the unfinished sacrificial meal mentioned by Moses in the latter part of the chapter:
(1) Who were Nadab and Abihu, and how much should they be aware of their sacred role and ministry? (See Exod. 6:23; 24:1; Lev. 8:1, 6, 13, 14, 31 and 36; 9:12)
(2) What sin had they committed as priests? (See Exod. 30:9 and Lev. 16:12 to get an idea.)
(3) Given the numerous emphases and reminders by Moses to “do what the Lord requires, so you will not die” (8:35 etc.), what might be the reason(s) these two elder sons of Aaron would offer unauthorized fire, even on the first day of priesthood?
(4) The punishment by God was both severe and swift. What reason was given by Moses in v. 3? What were the two-fold reasons given?
(5) “Aaron remained silent” (10:3). How can you describe the heart of Aaron in the following?
a. First as the High priest
b. And as the father of his two sons
c. Do you think he might resent God? Why or why not? Would you, if you were Aaron?
(6) The touching of dead bodies would certainly cause the attending priests (who still had unfinished business in the Tent of Meeting) to be unclean, so Moses summoned the two cousins to carry the bodies outside the camp: Can you imagine how the rest of the people felt about this incident? Consider these below:
a. Their brothers, i.e. Eleazar and Ithamar
b. Their mother
c. The people who had just shouted for joy when they heard about it
(7) Why did Moses tell Aaron and his other sons not to let their hair be unkempt nor tear their clothes? Was it too harsh (or even cold) not to allow them to mourn? (See Lev. 21:10)
(8) Why would such an expression of mourning invite God’s anger?
(9) Why couldn’t Aaron and his sons leave the entrance of the Tent of Meeting at this point?
(10) How did they respond to the words of Moses?
(11) What is the main message to you today and how may you apply it to your life?
“So fire came out from the presence of the Lord and consumed them and they died before the Lord.” (Lev. 10:2)
From the reading of the context of the death of the two elder sons of Aaron, I tend to agree with scholars in general that it happened on the same day as the beginning of the priesthood of Aaron and his sons. It was such a joyous occasion to begin with. And yet, it quickly became such a tragedy and my heart goes out to Aaron. His silence (10:3) speaks volume of his untold grief! Allow me to quote from two sources as we try to make sense of such a tragic turn of events:
“Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy let them into error. The severity of the punishment, therefore, would not please those arrogant people, who do not hesitate superciliously to criticize God’s judgments, but if we reflect how holy a thing God’s worship is, the enormity of the punishment will by no means offend us.”
(Calvin, III, 431)“These glaring contrasts are upsetting to the cosy bourgeois attitudes that often pass for Christian. In many parts of the Church the biblical view of divine judgment is conveniently forgotten or supposed to be something that passed away with the OT. Heine’s famous last word, “God will forgive me. That’s His job,” have become the unexpressed axiom of much modern theology. This short story is therefore an affront to liberal thinkers. It should also challenge Bible-believing Christians whose theological attitudes are influenced by prevailing trends of thought more often than they realize.”
(Wenham, Leviticus, 153)
Upon the death of the two sons of Aaron, the following events occurred:
- The Lord spoke directly to Aaron for the first time in Leviticus (10:8-11).
- Moses also reiterated the eating regulations concerning the cereal and fellowship offerings (10:12-15).
- Moses was angry with Aaron’s sons for inappropriate treatment of their portion of the sin offering (10:16-20).
10:8-11
(1) Now the Lord spoke directly to Aaron for the first time. What did it signify: His anger or His affirmation?
(2) What were the two areas that the Lord cautioned Aaron of? Why these two areas and why at this time? (See Note below)
(3) What was the third thing that God instructed Aaron of? Why did the Lord choose to emphasize it?
10:12-15
(4) What was the thing that Moses reminded Aaron and his sons of concerning the eating of the cereal/grain offering?
(5) What was the thing that Moses reminded them of concerning the eating of the meat apportioned to them in the peace offering?
(6) What was the distinction between the two that Moses sought to highlight?
(7) Why did he choose to remind them of these at this moment?
10:16-20
(8) What was Moses upset about?
(9) Why was he upset?
(10) How did Aaron respond to Moses’ confrontation?
(11) Was Moses being judgmental? Why or why not?
(12) What can you learn from Aaron in his response to Moses?
(13) What is the main message to you today and how may you apply it to your life?
Note:
It appears that the prohibition of wine drinking “on the job” was a new instruction given here. Some opine that the Lord sensed that Aaron and his sons might wish to ease their pain with wine, and others think that Nadab and Abihu sinned because of drunkenness. Both are educated guesses.
“When Moses inquired about the goat of the sin offering and found that it had been burnt up, he was angry with Eleazer and Ithamar.” (Lev. 10:16)
Right after God punished the two elder sons of Aaron by death because of their use of “unauthorized fire” before Him, He spoke directly to Aaron. As much as what God was cautioning Aaron of, for God to speak to Aaron directly for the first time, it had to be an affirmation of His choice of Aaron and his other sons: “You are still my priests; nothing has changed” would be the message. What was worse would be God’s silence; it would be unbearable for those who love God.
What followed was Moses’ reminder to Aaron and his remaining sons. The reminder he gave concerning how and where they should eat, who could eat their portion of the cereal offering and the peace offering, was obviously prompted by his desire that they would not arouse the anger of God any more than they already did.
However, in his zeal for the Lord and his concern for the safety of his brother and family, Moses completely ignored the grief they were going through. When Aaron said, “Today…such things as this have happened to me” (10:19), he revealed the deep sorrow he was in. A day had yet to pass since the death of his two sons, and he was not even allowed to express his grief! (10:6)
I have learned two important lessons from this scenario:
(1) As much as Aaron and his sons had left the goat meat to simmer on the altar without being eaten and this was contrary to the laid-down regulation of the Lord, their motive was one of a feeling of unworthiness:
“Given the circumstances, Aaron’s fear of eating ‘most holy’ things such as the meat of the purification offering was understandable” (Wenham, 160). However, there was also one likely reason for their not eating the meat, and that was very obvious too: Where would they get the appetite to eat anything after the death of their loved ones! After all, God is not a legalistic God: “any variation (of His regulations) based on sound reason backed by the motivation to give glory to God is tolerable and acceptable” (Hartley, 138).
(2) In his zeal to honor God, Moses had completely ignored the feelings of Aaron and his sons at a time like this. Although he was “satisfied” with Aaron’s answer, I believe, he also came to understand how judgmental he was.