4 And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.

5 And Moses said unto the congregation, This is the thing which the LORD commanded to be done. 6 And Moses brought Aaron and his sons, dand washed them with water.

7 And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him there with.

8 And he put the breastplate upon him; also he 'put in the breastplate the Urim and the Thummim. 9 And he put the mitre upon his head: also upon the mitre, even upon his fore front, did he put the golden plate, the holy crown; as the LORD "commanded Moses.

10 And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and sanctified them.

11 And he sprinkled thereof upon the altar seven times, and anointed the altar, and all his vessels, both the laver and his foot, to sanctify them.

12 And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him.

13 And Moses brought Aaron's sons, and put coats 'upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.

14 And he brought the bullock for the sin-offering and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering.

15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make "reconciliation upon it.

16 And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

17 But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses.

d Ex. 29. 4. e Ex. 29. 15-30. 39. 8-21. Ex. 2. 63. f Ex. 29. 6. Zech, 3.5. Ex. 28, 37, &c. A Ex. 30. 26-29. i c. 4. 6. Is. 52. 15. Ez. 36. 25. Tit. 3 6. c. 21, 10, 12. Ex. 29. 7. 30. 30. Ps. 133. 2. 1 Ex. 29. 8, 9. • bound. m c. 4. 7. Ez. 43. 20, 26. Heb. 9. 18-23.

18 And he brought the ram for the burnt-offering: And Aaron and his sons laid their hands upon the head of the ram.

19 And he killed it; and Moses sprinkled the blood upon the altar round about.

20 And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.

21 And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt-sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses.

22 And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.

23 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

24 And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet; and Moses sprinkled the blood upon the altar round about.

25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:

26 And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:

27 And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave-offering before the LORD.

28 And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD.

29 And Moses took the breast," and waved it for a wave-offering before the LORD: for of the ram of consecration it was Moses' part; as the LORD commanded Moses.

30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it

III. The commission read, v. 5. Moses, who was God's representative in this solemnity, produced his orders before the congregation, This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel; yet he did not institute or appoint any thing in God's worship, but what God himself had commanded. The priesthood he delivered to them, was that which he had received from the Lord. Note, All that minister about holy things, must have an eye to God's command, as their rule and warrant; for it is only in the observance of that, that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done. IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water, (v. 6,) to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood, whom he makes to our God kings and priests, (Rev. 1, 5, 6;) and those that draw near to God, must be washed in pure water, Heb. 10. 22. Though they were never so clean before, and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments; Aaron with his, (v. 7-9,) which typified the

V. 14-30. The covenant of priesthood must be made by sacrifice, as well as other covenants, Ps. 50. 5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on them that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity.

1. A bullock, the largest sacrifice, was offered for a sinoffering, (v. 14,) that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on.

5 And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD.

6 And Moses said, This is the thing which the LORD Commanded that ye should do; and the glory of the LORD shall appear unto you.

7 And Moses said unto Aaron, Go unto the altar, and offer thy "sin-offering, and thy burnt-offering, and make an atonement for thyself and for the people and offer the offering of the people, and make an atonement for them; as the LORD commanded. 8 Aaron therefore went unto the altar, and slew the calf of the sin-offering, which was for himself. 9 And the sons of Aaron brought the blood unto him; and he dipped his finger in the blood, and 'put it upon the horns of the altar, and poured out the blood at the bottom of the altar:

10 But the fat, and the kidneys, and the caul above the liver of the sin-offering, he burnt upon the altar; as the LORD commanded Moses.

11 And the flesh and the hide he burnt with fire without the camp.

12 And he slew the burnt-offering; and Aaron's sons presented unto him the blood, which he sprinkled "round about upon the altar.

13 And they presented the burnt-offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar.

14 And he did wash the inwards and the legs, and burnt them upon the burnt-offering on the altar.

15 And he brought the people's offering, and

g ver. 23. Ex. 24. 16. 2 Chr. 5. 13, 14. A ver. 2. 1 Sam. 3, 14. i Heb. 5. 3. 7. 27. 9.7. k Heb. 5. 1. c. 4.7. Heb. 9. 22, 23. m c. 8. 16. n c. 1.5. 8. 19. o Is. 53. 10. Heb. 2. 17. 5. 3. or, ordinance. filled his hand out of it.

took the goat, which was the sin-offering for the people, and slew it, and offered it for sin, as the first.

16 And he brought the burnt-offering, and offered it according to the "manner.

17 And he brought the meat-offering, and 'took an handful thereof, and burnt it upon the altar, beside the burnt-sacrifice of the morning.

18 He slew also the bullock and the ram for a sacrifice of peace-offerings, which was for the people: and Aaron's sons presented unto him the blood, which he sprinkled upon the altar round about.

19 And the fat of the bullock, and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver:

20 And they put the fat upon the breasts, and he burnt the fat upon the altar:

21 And the breasts and the right shoulder Aaron waved for a wave-offering before the LORD; as Moses commanded.

22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin-offering, and the burnt-offering, and peace-offerings.

23 And Moses and Aaron went into the taber nacle of the congregation, and came out and blessed the people: and the glory of the LORD 'appeared unto all the people.

24 And there came a fire "out from before the LORD, and consumed upon the altar the burntoffering and the fat: which when all the people saw, they shouted, and fell on their faces.

Ex. 29. 38. q c. 3. 1, 3, &c. r c. 7. 30-34. 8 Num. 6. 23-27. Deut. 21. 5. 2 Chr. 6. 3. Ps. 72. 17. Luke 24. 50. I ver. 6. Num. 14. 10. 16, 19, 42. Judg. 6. 21. 13. 19, 20. 1 Kings 18. 38. 2 Chr. 7. 1-3. Ezra 3. 11.

institution. 1. Aaron with his own hands slew the offering, (v. 8,) and did the work of the inferior priests; for, great as he was, he must not think any service below him, which he could do for the honour of God: and as Moses had showed him how to do this work decently and dexterously, so he showed his sons, that they might do likewise; for that is the best way of

(2.) Aaron must direct the people to get theirs ready. Hitherto Moses had told the people what they must do; but now Aaron, as high priest over the house of God, must be their teacher, in things pertaining to God; (v. 3,) Unto the children of Israel thou shalt speak. Now that he was to speak from them to God in the sacrifices, (the language of which he that appointed them very well understood,) he must speak from God to them in the laws about the sacrifices. Thus Moses would engage the people's respect and obedience to him, as one that was set over them in the Lord, to admonish them.

(3.) Aaron must offer his own first, and then the people's, v. 7. Aaron must now go to the altar, Moses having showed him the way to it; and there, [1.] He must make an atonement for himself; for the high priest, being compassed with infirmity, ought, as for the people, so also for himself, to offer for sins, (Heb. 5. 2, 3,) and for himself first; for how can we expect to be accepted in our prayers for others, if we ourselves be not reconciled to God? Nor is any service pleasing to God, till the guilt of sin be removed by our interest in the great Propitiation. Those that have the care of the souls of others, are also hereby taught to look to their own in the first place; this charity must begin at home, though it must not end there. It is the charge to Timothy, to take care to save himself first, and then those that heard him, 1 Tim. 4. 16. The high priest made atonement for himself, as one that was joined with sinners; but we have a High Priest that was separated from sinners, and needed it not: when Messiah the Prince was cut off as a sacrifice, it was not for himself; for he knew no sin. [2.] He must make an atonement for the people, by offering their sacrifices. Now that he was made a high priest, he must lay to heart the concerns of the people, and this as their great concern, their reconciliation to God, and the putting away of sin which had separated between them and God. He must make atonement as the Lord commanded. See here the wonderful condescension of the mercy of God, that he not only allows an atonement to be made, but commands it; not only admits, but requires us to be reconciled to him. No room therefore is left to doubt, but that the atonement which is commanded, will be accepted.

V. 8-22. These being the first offerings that ever were of fered by the levitical priesthood, according to the newly enacted law of sacrifices, the manner of offering them is particularly related, that it might appear how exactly they agreed with the

ample. Therefore as Moses before, so Aaron now, offered some of each of the several sorts of sacrifices that were appointed, whose rites differed, that they might be thoroughly furnished for every good work. 2. He offered these beside the burnt-sacrifice of the morning, which was every day offered first, v. 17. Note, Our accustomed devotions morning and evening, alone, and in our families, must not be omitted upon any pretence whatsoever, no, not when extraordinary services are to be performed; whatever is added, those must not be diminished. 3. It is not clear, whether, when it is said that he burned such and such parts of the sacrifices upon the altar, (v. 10—20,) the meaning is, that he burned them immediately with ordinary fire, as formerly, or that he laid them upon the altar ready to be burned with the fire from heaven which they expected, (v. 24 ;) or whether, as Bishop Patrick thinks, he burned the offerings for himself with ordinary fire, but when they were burned out, he laid the people's sacrifices upon the altar, which were kindled and consumed by the fire of the Lord. I would rather conjecture, because it is said of all these sacrifices, that he burned them, (except the burnt-offering for the people, of which it is said that he offered it according to the manner, v. 16, which seems to be equivalent,) that he did not kindle the fire to burn them, but that then the fire from the Lord fastened upon them, put out the fire that he had kindled, (as we know a greater fire puts out a lesser,) and suddenly consumed the remainder which the fire he had kindled would have consumed slowly. 4. When Aaron had done all that on his part was to be done about the sacrifices, he lifted up his hand toward the people, and blessed them, v. 22. This was one part of the priest's work, in which he was a type of Christ, who came into the world to bless us ; and when he was parted from his disciples at his ascension, lifted up his hands and blessed them, and in them his whole church, of which they were the elders and representatives, as the great High Priest of our profession. Aaron lifted up his hands, in blessing them, to intimate whence he desired and expected the blessing to come, even from heaven, which is God's throne; Aaron could but crave a blessing, it is God's prerogative to command it. Aaron, when he had blessed, came down; Christ, when he blessed, went up.

V. 23, 24. We are not told what Moses and Aaron went into the tabernacle to do, v. 23. Some of the Jewish writers say, "They went in, to pray for the appearance of the divine glory;" most probably they went in, that Moses might instruct Aaron how to do the service that was to be done there-burn incense, light the lamps, set the show-bread, &c. that he might instruct his sons in it. But when they came out, they both joined in blessing the people, who stood expecting the promised appearance of the divine glory; and it was now (when Moses

CHAPTER X.

The story of this chapter is as sad an interruption to the institutions of the levitical Here is, 1. The sin and death of Nadab and Abihu, the sons of Aaron, v. 1, 2 II. The quieting of Aaron under this sore affliction, v. 3. III. Orders given and observed about the funeral and mourning, v. 4-7. IV. A command to the priests not to drink wine when they went in to minister, v. 8-11. V. The care Meses

law, as that of the golden calf was to the account of the erecting of the tabernacle.

took that they should go on with their work, notwithstanding the agitation pro

duced by this event, v. 12-20.

a Ex. 30.9. c. 16. 12. Num. 16. 6, &c.

and Aaron concurred in praying) that they had what they waited for. Note, God's manifestations of himself and his glory and grace are commonly given in answer to prayer. When Christ was praying, the heavens were opened, Luke 3. 21. The glory of God appeared, not while the sacrifices were in offering, but when the priests prayed, (as 2 Chr. 5. 13,) when they praised God; which intimates that the prayers and praises of God's spiritual priests are more pleasing to God than all burntofferings and sacrifices.

When the solemnity was finished, the blessing pronounced, and the congregation ready to be dismissed, in the close of the day, then God testified his acceptance, which gave them such satisfaction as was well worth waiting for. 1. The glory of the Lord appeared unto all the people, v. 23. What the appearance of it was, we are not told; no doubt, it was such as carried its own evidence along with it. The glory which filled the tabernacle, (Ex. 40. 34,) now showed itself at the door of the tabernacle to those that attended there, as a prince shows himself to the expecting crowd, to gratify them. God hereby testified of their gifts, and showed them that he was worthy for whom they should do all this. Note, Those that diligently attend upon God in the way he has appointed, shall have such a sight of his glory as shall be abundantly to their satisfaction. They that dwell in God's house with an eye of faith, may behold the beauty of the Lord.

2. There came a fire out from before the Lord, and consumed the sacrifice, v. 24. Here the learned Bishop Patrick has a very probable conjecture, that Moses and Aaron stayed in the tabernacle, till it was time to offer the evening sacrifice, which Aaron did, but it is not mentioned, because it was done of course, and that was it which the fire that came out from the Lord consumed. Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God's acceptance of their service, as, afterward, of Solomon's sacrifice, 2 Chr. 7. I, and Elijah's, 1 Kings 18. 38. This fire did, (1.) Consume (or, as the word is, eat up) the present sacrifice. And two days this was a testimony of acceptance. [1.] It signified the turning away of God's wrath from them. God's wrath is a consuming fire; this fire might justly have fastened upon the people, and consumed them for their sins; but its fastening upon the sacrifice and consuming that, signified God's acceptance of that as an atonement for the sinner. [2.] It signified God's entering into covenant and communion with them; they ate their part of the sacrifice, and the fire of the Lord ate up his part; and thus he did, as it were, sup with them, and they with him, Rev. 3. 20. (2.) This fire did, as it were, take possession of the altar. The fire was thus kindled in God's house, which was to continue as long as the house stood, as we read before, ch. 6. 13. This also was a figure of good things to come: The Spirit descended upon the apostles in fire, (Acts 2. 3,) so ratifying their commission, as this spoken of here did the priests'. And the descent of this holy fire into our souls to kindle in them pious and devout affections toward God, and such a holy zeal as burns up the flesh and the lusts of it, is a certain token of God's gracious acceptance of our persons and performances. That redounds to God's glory, which is the work of his own grace in us. Hereby we know that we dwell in God, and God in us, because he hath thus given us of his Spirit, 1 John 4. 13. Now from henceforward, [1.] All their sacrifices and incense must be offered with this fire. Note, Nothing goes to God, but what comes from him. We must have grace, that holy fire, from the God of grace, else we cannot serve him acceptably, Heb. 12. 28. [2] The priests must keep it burning with a constant supply of fuel, and the fuel must be wood, the cleanest of fuel. Thus those to whom God has given grace, must take heed of quenching the Spirit.

Lastly, We are here told how the people were affected with this discovery of God's glory and grace; they received it, (1.) With the highest joy, they shouted; so stirring up themselves, and one another, to a holy triumph in the assurance now given them, that they had God nigh unto them; which is spoken of the grandeur of their nation, Deut. 4. 7. (2.) With the lowest reverence; they fell on their faces, humbly adoring the majesty of that God, who vouchsafed thus to manifest himself to them. That is a sinful fear of God, which drives us from him; a gracious fear makes us bow before him. Very good impressions were made upon their minds, for the present, but they soon wore off, as those commonly do, which are made by that which is only sensible; while the influences of faith are durable.

AND

ND Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.

2 And there went out fire 'from the LORD and devoured them; and they died before the LORD.

b c. 9.24. Num. 16. 35. 2 Kings 1. 10, 12. c Num. 3. 3, 4. 26.61. account here given of it, is, that they offered strange fire before the Lord, which he commanded them not, (v. 1,) and the same, Num. 3. 4. 1. It does not appear that they had any orders to burn incense at all at this time. It is true, their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices, (ch. 9.8, 15, 18,) and his sons were only to attend him, (v. 9, 12, 18;) therefore Moses and Aaron only went into the tabernacle, v. 23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and all done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Ex. 30.9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose, (Ex. 39. 38,) and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, 2 Chr. 26. 16. The priests were to burn incense, only when it was their lot, (Luke 1. 9,) and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord, and which from henceforward must be used in offering both sacrifice and incense, (Rev. 8. 5,) they took common fire, probably, from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and though not expressly forbidden, it was crime enough that God commanded it not. For, (as Bishop Hall well observes here,)" It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed." 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to, bred a contempt of the divine Majesty; and now that they were priests, they thought they might do what they pleased. 5. There is reason to suspect that they were drunken when they did it, because of the law which was given upon this occasion, v. 8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine, they drank and forgot the law, (Prov. 31. 5,) and were guilty of this fatal miscarriage. 6. No doubt, it was done presumptuously; for if it had been done through ignorance, they had been allowed the benefit of the law lately made, even for the priests, that they should bring a sinoffering, ch. 4. 2, 3. But the soul that doeth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut off, Num. 15. 30.

II. The dreadful punishment of this sin, v. 2. There went out fire from the Lord and devoured them. This fire which consumed the sacrifices, came the same way with that which had consumed the sacrifices, (ch. 9. 24,) which showed what justice would have done to all the guilty people, if infinite mercy had not found and accepted a ransom; and if that fire struck such an awe upon the people, much more would this. Observe, 1. They died. Might it not have sufficed, if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. 2. They died suddenly, in the very act of their sin, and had not time so much as to cry, "Lord have mercy upon us!" Though God is long suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. 3. They died before the Lord; that is, before the vail that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. They that sinned before the Lord, died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Rev. 14. 10. 4. They died by fire, as by fire they sinned. They slighted the fire that

3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

d Ex. 19. 22. c. 21. 6, 8, 15. 1 Sam. 6. 20. 1 Chr. 15. 12, 13. Ps. 89. 7. Is. 52. came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus they that hate to be refined by the fire of divine grace, will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats, (v. 5,) but like lightning, struck them dead in an instant: by these different effects of the same fire, God would show that it was no common fire, but kindled by the breath of the Almighty, Is. 30. 33. 5. It is twice taken notice of in scripture, that they died childless, Num. 3. 4, and 1 Chr. 24. 2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of.

But why did the Lord deal thus severely with them? Were they not the sons of Aaron, the saint of the Lord, nephews to Moses the great favourite of Heaven? Was not the holy anointing oil sprinkled upon them, as men whom God had set apart for himself? Had they not diligently attended during the seven days of their consecration, and kept the charge of the Lord, and might not that atone for this rashness? Would it not excuse them, that they were young men, as yet unexperienced in these services that it was the first offence, and done in a transport of joy for their elevation? And besides, never could men be worse spared: a great deal of work was now lately cut out for the priests to do, and the priesthood was confined to Aaron and his seed: he has but four sons; if two of them die, there will not be hands enough to do the service of the tabernacle: if they die childless, the house of Aaron will become weak and little, and the priesthood will be in danger of being lost for want of heirs. But none of all these considerations shall serve either to excuse the offence, or bring off the offenders.

For, (1.) The sin was greatly aggravated. It was a manifest contempt of Moses, and the divine law that was given by Moses. Hitherto it had been expressly observed concerning every thing that was done, that they did it as the Lord commanded Moses; in opposition to which it is here said, they did that which the Lord commanded them not, but they did it of their own heads. God was now teaching his people obedience, and to do every thing by rule, as becomes servants; for priests therefore to break rules and disobey, was such a provocation as must by no means go unpunished. Their character made their sin more exceeding sinful; for the sons of Aaron, his eldest sons, whom God had chosen to be immediate attendants upon him, for them to be guilty of such a piece of presumption, it cannot be suffered. There was in their sin a contempt of God's glory, which had now newly appeared in fire; as if that fire were needless, they had as good of their own before.

(2.) Their punishment was a piece of necessary justice, now at the first settling of the ceremonial institutions. It is often threatened in the law, that such and such offenders should be cut off from the people; and here God explained the threatening with a witness. Now that the laws concerning sacrifices were newly made, lest any should be tempted to think lightly of them, because they descended to many circumstances which seemed very minute, these that were the first transgressors were thus punished, for warning to others, and to show how jealous God is in the matters of his worship: Thus he magnified the law, and made it honourable: and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so, that they die not, was not a mere bugbear, but fair warning of their danger, if they did the work of the Lord negligently. And no doubt, this exemplary piece of justice at first prevented many irregularities afterward. Thus Ananias and Sapphira were punished, when they presumed to lie to the Holy Ghost, that newly descended fire.

Lastly, As the people's falling into idolatry presently after the moral law was given, shows the weakness of the law, and its insufficiency to take away sin; so the sin and punishment of these priests showed the imperfection of that priesthood from the very beginning, and its inability to shelter any from the fire of God's wrath otherwise than as it was typical of Christ's priesthood, in the execution of which there never was, nor can be, any irregularity or false step taken.

V.3-7. We may well think, when Nadab and Abihu were struck with death, all about them were struck with horror, and every face as well as theirs, gathered blackness: 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, 2 Sam. 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, v. 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

4 And Moses called Mishael and Elzaphan, 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.

11. Heb. 12. 28.

e Is. 49. 3. Ez. 28. 22. John 12. 28. f Ps. 39. 9. 46. 10. poor brother upon this occasion, This is it that the Lord spuke. | Note, (1.) 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. (2.) 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, (Ex. 19. 22,) Let the priests which come near to the Lord sanctify themselves, lest the Lord break forth upon them. Indeed the whole scope and tenor of his law spake this, that being a holy God, and a sovereign Lord, he must always be worshipped with holiness and reverence, and exactly according to his own appointment; and if any jest with him, it is at their peril. Much had been said to this purport, as Ex. 29. 43, 44.-34. 14. ch. 8. 35. [2.] What was it that God spake? It is this: (the Lord by his grace speak it to all our hearts!) I will be sanctified in them that come nigh me, whoever they are, and before all the people I will be glorified. Note, First, Whenever we worship God, we come nigh unto him, as spiritual priests. This consideration ought to make us very reverent and serious in all acts of devotion, that in them we approach to God, and present ourselves before him. Secondly, It concerns us all, when we come nigh to God, to sanctify him, that is, to give him the praise of his holiness, to perform every religious exercise, as those that believe that the God with whom we have to do, is a holy God, a God of spotless purity and transcendent perfection, Is. 8. 13. Thirdly, When we sanctify God, we glorify him, for his holiness is his glory; and when we sanctify him in our solemn assemblies, we glorify him before all the people, confessing our own belief of his glory, and desiring that others also may be affected with it. Fourthly, If God be not sanctified and glorified by us, he will be sanctified and glorified upon us. He will take vengeance on those that profane his sacred name by trifling with him. If his rent be not paid, it shall be distrained for. [3.] But what was this to the present case? What was there in this to quiet Aaron? Two things. First, This must silence him, that his sons deserved their death; for they were thus cut off from their people, because they did not sanctify and glorify God. The acts of necessary justice, how hard soever they may seem to bear upon the persons concerned, are not to be complained of, but submitted to. Secondly, This must satisfy him, that the death of his sons redounded to the honour of God, and his impartial justice would for it be adored throughout all ages.

2. What good effects they had upon him; Aaron held his peace, that is, he patiently submitted to the holy will of God in this sad providence, was dumb, and opened not his mouth, because God did it. Something he was ready to say by way of complaint, (as losers think they may have leave to speak,) but he wisely suppressed it, laid his hand upon his mouth, and said nothing, for fear lest he should offend with his tongue, now that his heart was hot within him. Note, (1.) When God corrects us or ours for our sin, it is our duty to be silent under the correction, not to quarrel with God, arraign his justice, or charge him with folly, but to acquiesce in all that God does; not only bearing, but accepting, the punishment of iniquity, and saying, as Eli, in a case not much unlike this here, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. If our children have sinned against God, (as Bildad puts the case, Job 8. 4,) and he have cast them away for their transgression, though it must needs be grievous to think that the children of our love should be the children of God's wrath, yet we must awfully adore the divine justice, and make no exceptions against its processes. (2.) The most effectual arguments to quiet a gracious spirit under afflictions, are those that are fetched from God's glory; this silenced Aaron. It is true, he is a loser in his comforts by this severe execution, but Moses has showed him that God is a Gainer in his glory, and therefore he has not a word to say against it; if God be sanctified, Aaron is satisfied. Far be it from him, that he should honour his sons more than God, or wish that God's name, or house, or law, should be exposed to reproach or contempt, for the preserving of the reputation of his family. No; now, as well as in the matter of the golden calf, Levi does not acknowledge his brethren, nor know his own children; and therefore they shall teach Jacob thy judgments, and Israel thy law, Deut. 33. 9, 10. Ministers and their families are sometimes exercised with sore trials, that they may be examples to the believers of patience and resignation to God, and may comfort others with that with which they themselves have been comforted.

It was not

II. Moses gives orders about the dead bodies. fit that they should be left to lie where they fell; yet their own father and brethren, the amazed spectators of this dismal tragedy, durst not offer to lift them up, no not to see whether there were any life left in them; they must neither be diverted from, nor unfitted for, the great work that was now upon their hands. Let the dead bury their dead, but they must go on with