Commentary on Leviticus, Book · Chapter 10
CHAP. X.
Ver. 1. Verſe 1 AND Nadab and Abihu the ſons of Aaron.] His two eldeſt Sons, VI Exod. 23.
Took either of them his Cenſer.] Here are two of their Errors expreſſed in theſe words, if Abarbanel conjecture aright, (who ſuppoſes this to have hapned on the laſt day of their Conſecration, when Fire came down from Heaven) First, That they adventured, without any order from God, to go and burn Incenſe in the Sanctuary. For though this did not belong to the Office of the High-Prieſt alone, yet upon this Solemn Day Aaron only was commanded to perform the whole Service; as upon the Day of Expiation, IX. 7. And this account Bochartus gives of their Offence, that ſine vocatione, thus obtulerunt, they offered Incenſe, without any call to it, Hierozoic. P. I. L. II. cap. 49. p. 557. And ſecondly, both of them went about this Work, whereas the Incenſe was to be offered only by one; and not by two at a time. Procopius Gazaeus adds a third Error, that they attempt this, out of the due ſeaſon for it: which was only in the Morning and Evening.
And put fire thereon.] As the Prieſts were required to offer no ſtrange Incenſe, XXX Exod. 9. ſo, in all reaſon, they were to think, it was not to be offered with ſtrange fire; but only with a Coal from that Altar, where there was a fire kindled by God himſelf.
And offered ſtrange fire before the LORD.] Here are two ſins more (if Abarbanel take it right) that they brought Fire from another place, without the Sanctuary; and did not take it from the Altar: and then, that they attempted to go into the most holy place; which he thinks is ſignified by theſe words, before the LORD. The first of theſe is the Opinion alſo of Aben-Ezra, and other learned Men among the Jews; who by ſtrange fire underſtand, fire that did not go out from before the LORD, IX. 24. that is, was not taken from the Altar of Burnt-offering; where Fire from Heaven lately conſumed their Oblations. And ſo R. Bechai: They imagined that the Fire on the Altar of Burnt-offerings, was only for conſuming Sacrifices; and therefore they fetcht ſome from without, for the burning Incenſe. But as to the ſecond thing, it doth not ſeem to me probable; for Aaron himſelf had not yet gone into the Holy of Holies.
Which he commanded them not.] This they did (ſaith Aben-Ezra) from their own proper Motion and Opinion; without any Authority from God: for whoſe order they ſhould have waited, if his Mind was not already ſufficiently declared, as it was fully afterwards XVI. 12.
How two ſuch excellent Men as theſe (who had had the honour to be called up to God, when he appeared on Mount Sinai, and to have a ſight of him, and to eat and drink in his Preſence, XXIV Exod. 1, 9, 10, &c.) came to be ſo raſh, and to fall ſo unadviſedly into ſo great an Error, as this here mentioned, cannot be certainly reſolved. But it ſeems to me highly probable, that at the Feaſt upon the Peace-offerings, they had eaten and drunk too liberally; which made them forget themſelves, and fall into this groſs miſtake. For I can ſee no other reaſon, why that Command v. 8. of not drinking Wine or ſtrong Drink, when the Prieſts were to go into the Sanctuary, is annexed unto this ſtory of their Death and Burial; but only this, which I have now alledged; that their Miſcarriage aroſe from drinking too much Wine, before this Office was to be performed.
Ver. 2. Verſe 2 And there went out fire from the LORD.] As they were entring into the Sanctuary, or as they ſtood at the Golden Altar ready to offer Incenſe; Fire came out from the moſt Holy Place (where the Glory of the LORD was) and ſtruck them dead.
And devoured them.] It did not reduce their Bodies to Aſhes, nor ſo much as burn their Clothes, (v. 5.) but they were killed, as Men ſometimes are with Lightning; which penetrates into the Vital Parts, and puts a ſudden end to their Life. That's meant here by devoured them; took away their Breath in a moment. From which Expreſſion the Hebrew Doctors conclude, that when any body was condemned to be burnt, it was not to be conſumed to Aſhes, but only exanimated by the Fire; becauſe this is called devouring or burning, here in this place. See Gamera Sanhedrim, cap. 7. n. 1.
And they died before the LORD.] Fell down dead in the Houſe of God. Which may ſeem too great a Severity, till it be conſidered, how reaſonable and neceſſary it was, to inflict a heavy Puniſhment upon the firſt Tranſgreſſors of a Law, concerning a Matter of great moment, to deter others from the like Offence. Many inſtances of which there are in Scripture: Some obſerved by St. Chryſoſtom upon VI Pſal. 2. where he gives this account, why the Man who gathered a few ſticks upon the Sabbath-day, was adjudged to be ſtoned, as Blaſphemers were; becauſe it was a very heinous thing, foreign, &c. as ſoon as a Law was enacted immediately to break it: which made it neceſſary it ſhould be thus ſeverely puniſhed, to ſtrike ſuch a Terror into others, that they might not dare to do the like. Which was the reaſon, he obſerves, of the ſudden Death of Ananias and Sapphira, mentioned Acts V. Iſidore of Peleuſium hath made the ſame obſervation (Lib. I. Epist. 181). and goes ſo far back, as to our firſt Parents, who were dreadfully puniſhed, for a ſeemingly ſmall Offence, becauſe they were the firſt Tranſgreſſors. The ſame others have obſerved, of the puniſhment of Cain, who committed the firſt Murder; of the filthineſs of Sodom; of the Idolatry of the Golden Calf; the Covetouſneſs and Sacriledge of Achan; the Diſobedience of Saul, the firſt King of Iſrael; the ſudden Death of Ʋzzah, who was the firſt that preſumed to touch the Ark of God.
Ver. 3. Verſe 3 And Moſes ſaid unto Aaron.] To ſatisfie him in the Juſtice and Wiſdom of this dreadful ſtroke, at which he could not but be extreamly afflicted.
This is that the LORD ſpake, ſaying, I will be ſanctified in them that come nigh me.] To come nigh unto God, is, in the holy Language, to perform the Office of a Prieſt, XIX Exod. 22. XVI Numb. 5. who having the honour of attending upon the Service of the Divine Majeſty, were bound to approach into his Preſence, with the greateſt Reverence. We do not read indeed thoſe very words, which Moſes here recites, in the foregoing Books: But, as many things were ſpoken to them, which are not recorded, ſo the ſenſe of theſe words are in the place forenamed, XIX Exod. 22. and the reaſon of them, in XXIX Exod. 43, 44. where the Tabernacle being ſaid to be ſanctified by the Divine Glory, and the Prieſts being ſanctified to miniſter unto him therein (which was ſeven days a doing, as we read here VIII. 35.) they were plainly taught to draw nigh to God with a holy Fear, and to do nothing raſhly, nor without order from him. For God being peculiarly known by the Name of the Holy One, i. e. who hath incomparable Perfections, ſuch as no other Being hath; he juſtly required to be accordingly worſhipped, ſutable to his moſt ſurpaſſing Greatneſs; by peculiar Rites of his own preſcribing, in a different manner from all other Beings. It was, for inſtance, below his Emenency, or rather Supereminent Majeſty, to have common Fire (ſuch as they imployed in their Kitchins) uſed for the burning Sacrifice upon his Altar. And in like manner all other parts of his Service were, in reaſon, to be performed after ſuch a faſhion, as might ſignifie their ſenſe of the peculiar Excellencies of the Divine Nature; who therefore ſent Fire from Heaven, as only fit to burn perpetually upon his Altar.
And before all the people will I be glorified.] This may be thought to be but a ſolemn Repetition of what was ſpoken before; as the manner is in theſe Books, to deliver the ſame thing twice in different words. Or the meaning is, if they who draw nigh to me, will not ſanctifie me, I will vindicate my own honour, by ſuch Puniſhments, as ſhall openly declare to all, that I am the Holy One. Thus God is ſaid to be honoured upon Pharaoh, by drowning him in the Redſea, XIV Exod. 4.
And Aaron held his peace.] Silently adored the Juſtice of the Holy One; and did not complain of his Severity. For this doth not ſeem to be the effect meerly of great Grief, but of great Reverence to the Divine Majeſty.
Ver. 4. Verſe 4 And Moſes called Miſhael and Elzaphan, the ſons of Uzziel, the uncle of Aaron.] It appears from VI Exod. 18. that Ʋzziel the Father of Miſhael and Elzaphan (v. 22.) was the younger Brother of Amram the Father of Aaron, and conſequently Aaron's Uncle.
And ſaid unto them, Come near, and carry your brethren.] All near Kindred are called Brethren in Scripture. And theſe Coſin Germans of theirs are appointed to carry them out, becauſe Aaron's other Sons were now attending upon God in their Miniſtration, upon the Day of their Conſecration. But without this ſpecial order, theſe two Perſons could not have been admitted to come near into the very Sanctuary, being not of the Family of Prieſts, though of Kin to him.
From before the Sanctuary.] See v. 2.
Out of the Camp.] For anciently they buried not in their Cities, but in the Fields adjacent to them, XXIII Gen. 9, 17. and ſo they did in after times, XXVII Matth. 7. and VIII Luke 27. where the Tombs are plainly intimated to be without the City.
Ver. 5. Verſe 5 So they went near.] There being two Accents upon the Hebrew word for draw near, the Cabbaliſts from thence obſerve (I know not upon what grounds) that theſe Men did not come into the very Sanctuary where the dead Bodies lay, but drew them out with long Poles, and thoſe of Iron, being afraid of the Fire wherewith Nadab and Abihu had been killed: or rather, fearing to go into the Sanctuary, or too near it. See Hackspan's Cabala Judaica, n. 58.
And carried them out in their Coats, &c.] Their Linen Veſtments wherein they miniſtred; which having touched dead Bodies, were no more fit to be uſed in the Divine Service.
As Moſes had ſaid.] As he had directed in his order which he gave them.
Ver. 6. Verſe 6 And Moſes ſaid unto Aaron, and unto Eleazar, and unto Ithamar his ſons.] Theſe two were all the Sons that Aaron had now remaining; from whom came two great Families of the Prieſts; which, in the days of David, we find very numerous, (though more of the Houſe of Eleazar than of the other) when they were by him divided into XXIV Claſſes, and had their Courſes of waiting appointed them, 1 Chron. XXIV. 4, &c.
Ʋncover not your heads.] The Hebrew Doctors interpret it quite contrary, Let not the head of your hair grow; ſo long, that is, as to cover their Faces; which was the cuſtom of Mourners, 2 Sam. XV. 30. XIX. 4. and many other places. And thus Onkelos, and the Arabick Verſion ſet forth by Erpenius, and many of the Jewiſh Commentators, (ſuch as R. Solomon and Aben-Ezra) who give the ſame account of XXI Lev. 10. where the ſame thing is required of the High-Prieſt. And the time of their letting their Hair grow on ſuch occaſions, they determine by the Law of the Nazarites, who were not to cut their Hair all the time of their Vow of Separation, which the Jews ſay was at leaſt XXX days, VI Numb. 5. Therefore the Prieſts were not to let their Hair grow ſo long: if they did, they were uncapable of officiating. Only they make this difference between the common Prieſts, and the High-Prieſt; that this Law did not bind the Prieſts at all times, but only in their Courſe of Miniſtration: but the High-Prieſt (whoſe Preſence was always neceſſary in the Sanctuary) might never let his Hair grow; but was bound every Week to have it cut even, on the Eve of the Sabbath. See Selden L. II. de Succeſſ. in Pontiff. cap. 6.
But the foundation of all this is not very ſtrong; for it relies chiefly on the uſe of the Hebrew word foreign in that place of Numbers VI. 5. where it ſignifies Hair: from whence they conclude the Verb here may have the ſame Notion, and ſignifie the growth of Hair. But this is not the uſual ſignification of it in Scripture, where it commonly imports the rejection of ſomething; as of good Counſel, I Prov. 25. of Reproof or Inſtruction, XIII Prov. 18. XV. 32. And being joyned with the Head, plainly ſignifies the uncovering it. See V Numb. 18. And therefore ſo the LXX. underſtand it here; as if they were forbidden to put off their Bonnets. But that they always did, as ſoon as they had performed their Sacred Office in the Sanctuary: and therefore it may be meant of making their Heads bare by ſhaving them, or bald by pulling off the Hair, as the manner was in Mourning, XV Iſa. 2. XLI Jer. 5. XLVIII. 37. and many other places. And in this, the Prieſts among the Jews directly oppoſed thoſe among the Egyptians who ſhaved their Heads, as appears by what Minutius Faelix, and Lampridius, in the Life of Commodus, ſay, concerning the Prieſts of Iſis. And Herodotus alſo in his Euterpe, whoſe words are theſe, foreign. In other places the Prieſts of the Gods nouriſh their hair; but in Egypt they are ſhaved.
Neither rend your Clothes.] Which was another Rite of Mourning; not only among the Jews, but among all People in ancient Times, eſpecially in the Eaſtern Countries; as every one knows that hath read any of their Authors. See I Job 20. And it was uſed on many other occaſions among the Jews, as well as in their Funerals; particularly when any Man blaſphemed, XIV Numb. 6. 2 Kings XIX. 1. when any ill Tidings came, which put them into a Paſſion, 2 Kings V. 7. or any Misfortune befel them, XLIV Gen. 13. XI Judg. 35. But was thought ſo unſeemly in a Prieſt, eſpecially when he miniſtred, that the Jews ſay, they whoſe Garments were rent by accident, were as uncapable of miniſtring, as they who rent them themſelves in Mourning.
The reaſon of this Precept was (as R. Levi of Barcelona well obſerves, Praecept. CLV.) that it being not allowed in thoſe Countries for Mourners to come into the Preſence of their Kings, (as appears by the Hiſtory of Eſther) much leſs was it ſeemly for any that attended upon the Divine Majeſty, to come into his Houſe in ſuch a Habit.
Lest ye die.] As Nadab and Abihu did. For after ſuch a Monition as this, they had highly diſhonoured God, if they had appeared in his Sanctuary in ſuch an indecent manner.
And wrath come upon the people.] For want of Prieſts, to make atonement for them, when they offended.
But let your brethren, the whole houſe of Iſrael, bewail the burning which the LORD hath kindled.] He doth not prohibit the reſt of the People, who were not Prieſts, to mourn for them; but rather requires it of them all: that they might be ſenſible of their loſs, and of the the ſin which was the cauſe of it. And it is likely the People bewailed them, by rending their Clothes, and baring their Heads, and putting Aſhes upon them; or, ſome ſuch Rites, then in uſe among them.
Ver. 7. Verſe 7 And ye ſhall not go out from the door of the Tabernacle of the Congregation. For it is ſuppoſed the ſeven days of their Conſecration were not yet quite ended, (VIII. 35.) or they had begun ſome other Miniſtration in the Sanctuary; and therefore were not to ſtir out of the Court of it, till it was ſanctified. And the Hebrews think this Law did not only bind Aaron and his Sons, at this time; but their Poſterity for ever: that if they heard of the death of any of their Kindred, when they were miniſtring in the Sanctuary, they ſhould not ſtir from their Duty: For that would have been to ſhow a greater affection to a dead Friend, than to the living God. This appears to be true, by the like command to this, and in the ſame words, laid particularly upon the High-Prieſts, XXI. 12.
For the anointing of the LORD is upon you.] You are devoted and conſecrated by a Solemn Unction (VIII. 10, &c.) to the Service of God; which muſt not be omitted out of reſpect to any Perſon whatſoever. For in this Precept (as R. Levi Barcelonita obſerves, Praecept. CLVII.) the Dignity and Majeſty of the Divine Worſhip was conſulted; which, if his Miniſters had deſerted on ſuch occaſions, for a moment, would have been brought into contempt. For it would have been a declaration, that there was ſomething in the World more to be regarded, than God's Service. And therefore the puniſhment of Death is threatned (in the foregoing words) to thoſe who were guilty of ſuch an offence.
And they did according to the word of Moſes.] Staid in the Tabernacle, without any of the uſual Tokens of Mourning. Wherein they performed an eminent piece of Obedience to God; whoſe commandment ſuppreſſed thoſe natural Affections, which are very hard to be kept in ſubjection.
Ver. 8. Verſe 8 And the LORD ſpake unto Aaron, ſaying.] It may be thought, that the LORD was ſo pleaſed with his Obedience, that he himſelf now ſpake unto Aaron; whereas hitherto he had ſpoken to him by Moſes.
Ver. 9. Verſe 9 Do not drink wine nor ſtrong drink, thou nor thy ſons with thee.] By Wine, every one knows is meant that Liquor, which is preſſed out of Grapes: And by Schechar (which we tranſlate ſtrong Drink) is meant ſuch Liquors, as were made, in imitation of Wine, of Dates, or Figs, and many other ſorts of Fruits; alſo that which was made of Honey, which we call Mede, and Metheglin. There are many ſorts of ſuch Liquors mentioned by Pliny (in his Natural Hiſtory, Lib. XIV. cap. 16.) which he calls Vina factitia.
When ye go into the Tabernacle of the Congregation.] To perform your Miniſtry. At other times they might drink Wine: and, if we may believe the Jews, they did not offend againſt this Precept, if before they went into the Sanctuary, they drank no more than the fourth part of a Log: which contained an Egg-ſhell and an half. If they exceeded this meaſure, then their Miniſtry, they ſay, was profaned, and they were liable to death, by the hand of Heaven. See R. Levi of Barcelona, Praecept. CLVIII. who hath many Niceties about this matter; as hath alſo Maimonides, mentioned by the learned Dr. Outram in his Book de Sacrificiis, Lib. I. cap. 6. n. 9.
Lest ye die.] As their Brethren did; See upon v. 1. where I obſerved it to be very probable, that they were burnt with Fire from the LORD upon this account. They that think it worth their while, may ſee after what manner the Cabbaliſts make out this, and what Reflections they make upon it, in Theod. Hackspan's Cabala Judaica, n. 144, 145.
It ſhall be a ſtatute for ever throughout your Generations.] And ſuch a Law there was in ſome Heathen Countries, that no Magiſtrate, all the year he was in Office, nor any Judge, while he was in Action and Employment, ſhould foreign, ſo much as taſte a drop of Wine. So Plato tells us; with which Euſebius compares this Law of Moſes, Lib. XII. Praepar. Evang. cap. 25. And Chaeremon the Stoick, deſcribing (in Porphery's Book foreign, L. IV.) the Diet of the Egyptian Prieſts, tells us that foreign, ſome of them drunk no Wine at all; and others, very little.
Ver. 10. Verſe 10 That ye may put a difference between holy and unholy, between clean and unclean.] Here is the ground and reaſon of this Precept; that they might have their Wits about them, (as we ſpeak) and preſerve their Minds from being clouded (as Nabad's and Abihu's were, who put no difference between holy Fire and common) and ſo be able both to put a difference (as the firſt words may be tranſlated) between holy and unholy, &c. and alſo to teach the People all the Statutes, which God had delivered to them, as it follows in the next Verſe.
And here it muſt be obſerved, that as ſome days and places were more holy than others, ſo were ſome parts of the Sacrifices alſo; which they might not eat themſelves, but were reſerved for the Altar. Some Beaſts alſo were clean, and others ſo unclean, that they might neither be offered in Sacrifice, nor eaten at their common Tables, XI. 47. Some Men and Women alſo were ſo unclean, that they were not to be admitted into their ordinary Converſation; much leſs into the Sanctuary, Chap. XII, XIII. Of all which the Prieſts were the Judges, and therefore had need to be perfectly ſober, that they might make an accurate difference between one thing and another. And for ſuch a like reaſon it was, the Egyptian Prieſts were ſo abſtemious in drinking Wine, becauſe they looked upon it, as foreign, an impediment to the finding out of Truth. So Chaeremon ſpeaks in the forementioned Book.
Ver. 11. Verſe 11 And that ye may teach the Children of Iſrael all the Statutes, &c.] Which concern the Rites and Ceremonies of God's Worſhip.
Ver. 12. Verſe 12 And Moſes ſpake unto Aaron, and unto Eleazar, and unto Ithamar his ſons that were left.] This was ſtill ſpoken on the ſame day; a little after what he had ſaid to them v. 6, 7.
Take the meat-offering that remaineth of the offerings of the LORD made by fire, &c.] He ſeems to have been afraid, that Aaron's grief, for the loſs of his Sons, might have ſo diſturbed his Mind, as to have made him negligent in ſome part of his duty; or that Eleazar and Ithamar, through miſtake or forgetfulneſs, might have offended againſt ſome of the Laws lately delivered about Sacrifices; which therefore he here repeats, that they might be exactly obſerved. And in the firſt place, that they ſhould eat what remained of the meat-offering, as was commanded VI. 16. Where it is required alſo, as it is here, to be eaten without leaven; and beſide the Altar, in the Court of the Tabernacle of the Congregation; as it is there expreſſed.
For it is most holy.] See there VI. 17.
Ver. 13. Verſe 13 And ye ſhall eat it in the holy place.] This he repeats, becauſe they might poſſibly have forgotten it, or not ſufficiently attended to the difference between things most holy, and things only holy. The former of which the Prieſts alone might eat, and that only in the holy place: the other all their Family might eat (as he ſaith in the next Verſe) in any place that was clean.
Becauſe it is thy due, and thy ſons due, &c.] No body might eat it but holy Perſons; for ſo God directed Chapt. II. 3. VI. 16, 17, 18. VII. 9, 10.
Ver. 14. Verſe 14 The wave-breast and the heave-ſhoulder ſhall ye eat in a clean place.] They were not bound to eat theſe in the Court of the Tabernacle, (as in the former caſe v. 13.) but in any part of the Camp that was not defiled.
Thou, and thy ſons, and thy daughters with thee.] Theſe being thoſe which the Jews call lighter holy things, might be eaten by the whole Family; as was before obſerved.
For they be thy due, and thy ſons due, which are given you out of the ſacrifice of peace-offerings, of the Children of Iſrael. They were beſtowed upon them by an expreſs Grant, VII. 34. where though only his Sons be mentioned, as they are here, yet it is plain all of their Family, who were clean, might eat of theſe things. See upon VII. 19.
Ver. 15. Verſe 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.] This alſo he inculcates again, which had been ſaid before (VII. 29, 30.) that they muſt take care firſt to wave theſe things before the LORD, and to burn the Fat upon the Altar: for till this was done, they had no right to eat theſe things.
And it ſhall be thine, and thy ſons with thee.] When they had been preſented to the LORD of the whole Earth, and he had received his part, theſe became theirs by an expreſs Grant from him, VII. 32, 33, 34.
By a ſtatute for ever.] As long as ſuch kind of Sacrifices ſhould laſt.
Ver. 16. Verſe 16 And Moſes diligently ſought the Goat of the ſin-offering.] Which had been offered for the People, IX. 15.
And behold, it was burnt.] This juſtified Moſes his ſuſpicion and fear, that ſome miſtake might have been committed in other matters; becauſe he found, upon a diligent inquiſition, that they had burnt upon the Altar, thoſe parts of the ſin-offering, which they ought to have eaten themſelves, VI. 26, 29. In which it was the eaſier for them to miſtake, without diligent obſervation of Moſes his directions; becauſe the ſin-offering which had been offered for Aaron himſelf, was juſt before wholly burnt without the Camp, IX. 11. and ſo were all the Sin-offerings, for the High-Prieſt, and for the whole Congregation, ordered to be, IV. 12, 21. that is, if their Blood was carried into the Holy Place, then nothing of them might be eaten, VI. 30. But otherwiſe, their Fleſh was to be eaten in the Court of the Tabernacle, as is expreſly commanded, VI. 26. This diſtinction they either did not well obſerve, when it was delivered; or being oppreſſed with ſorrow, for the loſs of Nadab and Abihu, they did not think it fit to feaſt at this time upon the Fleſh of this Offering. For ſo Aaron excuſes this Fact, v. 19.
And he was angry with Eleazar and Ithamar.] He ſaith nothing to Aaron: either becauſe he was loth to add to his Grief; or becauſe it was the buſineſs of his Sons to look after this Sacrifice, and to ſee that the Fleſh of it was diſpoſed of according to God's orders.
The ſons of Aaron, which were left alive.] Who, by the puniſhment upon their Brethren, ſhould have learnt greater caution in their Miniſtry.
Ver. 17. Verſe 17 Wherefore have ye not eaten the ſin-offering in the holy place?] That is, obeyed the Commandment which I gave you, VI. 26.
Seeing it is most holy.] VI. 25.
And God hath given it you.] VI. 29.
To bear the iniquity of the Congregation, to make atonement for them before the LORD.] God beſtowed upon the Prieſts this Reward of their Service, that they might be the more willing to take upon them the Peoples Sins, and to make an Expiation carefully for them. And indeed, the very eating of the Peoples Sin-offering, argued the Sins of the People were, in ſome ſort, laid upon the Prieſts; to be taken away by them. Which being done, they had reaſon to rejoyce alſo in a Feaſt upon this Sacrifice; which God had been pleaſed to accept, for the taking away of the Sins of the People. From whence the Sacrifice of Chriſt may be explained, who is ſaid to bear our iniquity, (as the Prieſt is ſaid here to do) all our Sins being laid on him; who took upon him to make an Expiation for them, by the Sacrifice of himſelf. For the Prieſt here by eating of the Sin-offering, receiving the Guilt upon himſelf, may well be thought to prefigure one, who ſhould be both Prieſt and Sacrifice for Sin: which was accompliſhed in Chriſt.
Ver. 18. Verſe 18 Behold.] Obſerve what I ſay to you.
The blood of it was not brought in, within the holy place.] It was none of thoſe Sacrifices which I commanded you to burn intirely; but required you to eat of it, VI. 26, 30.
Ye ſhould indeed have eaten it in the holy place, as I commanded.] For as there was a peremptory Law forbidding the Prieſts to eat the Fleſh of any Sacrifice, whoſe Blood was brought into the Holy Place, to make atonement with it: ſo there was as peremptory a Law, that they ſhould eat the Fleſh of thoſe Sacrifices for Sin, whoſe Blood was not brought in thither.
Ver. 19. Verſe 19 And Aaron ſaid unto Moſes.] Though Moſes queſtioned only Eleazar and Ithamar, yet Aaron makes the anſwer: they not being able perhaps to give an account of what they had done, though ſenſible of their miſtake.
Behold, this day have they offered their ſin-offering, and their burnt-offering before the LORD.] His Apology for them ſeems to be this, that they had not wholly violated God's Command; but performed the Subſtance of it, though they had failed in one Circumſtance. For they had not only offered the Sin-offering for the People (for that is meant by their Sin-offering) but alſo their Burnt-offering (IX. 15, 16.) and that before the LORD, in the place where he ordered them to be offered. In all this Aaron was the principal Miniſter, but they aſſiſted him: For it is expreſly ſaid, They preſented unto him the Blood of the Peace-offerings, (which at the ſame time were alſo offered) and they put the fat upon the breaſts, when he burnt the fat upon the Altar, IX. 18, 20.
And ſuch things have befallen me.] After this was done, followed the death of Nadab and Abihu, who went in to burn Incenſe: which ſtruck him into ſuch a Conſternation, and made him ſo exceeding ſad, that he was not fit to feaſt with Eleazar and Ithamar upon the Sacrifice; and ſo ſuffered them to burn it.
And if I had eaten the ſin-offering to day, ſhould it have been accepted in the ſight of the LORD?] Would God have been pleaſed with me, if in ſuch Sadneſs and Sorrow, I had eaten of the Sacrifice? This is the reaſon whereby he juſtifies the omiſſion of which his Sons were accuſed; in not eating the Sin-offering in the Holy Place. The blame of which he takes upon himſelf; for to have eaten it with a ſad Countenance and a heavy Heart, he thought would have been to pollute it. And therefore he choſe to forbear it, and to give it wholly to God, by burning the Fleſh of it, as he had done the Fat; which he hoped would be more acceptable, than to eat it in grief. And to eat it without grief and ſorrow was impoſſible: for though they had not been ſo dutiful to him, as they ought to have been; yet he could not extinguiſh the Affection of a Father towards them, nor ſuddenly ceaſe to mourn inwardly for their untimely death.
From this place Maimonides gathers, there was but one day of Mourning due to the dead, viz. the firſt: the reſt were added by the Conſtitution of the Elders.
Ver. 20. Verſe 20 And when Moſes heard that, he was content.] He was either ſatisfied with his reaſon, and thought he had done well, (for Nature ſeems to have directed what was afterwards enjoyned, that they ſhould rejoyce in their Feaſts, XII Deut. 7, &c. and not eat holy things in their mourning, XXVI. 14.) or he would not further charge him with a Fault, for which there was ſo fair an Excuſe. For where there is no wilful Contempt, but rather a Reſpect intended in any Action, all good Men are inclined to make a favourable Conſtruction of it, and grant it an Indulgence, though there be ſome Error in it.