Analysis Of The Book Of Leviticus - The Sin Of Nadab & Abihu - Judgment Upon The Blasphemer. Leviticus

THE Book of Exodus was intended to tell how the Lord God redeemed and set apart for Himself "a peculiar people." Accordingly, it appropriately closes with the erection of the Tabernacle and the hallowing of it by the visible Presence of Jehovah in the Holy Place. It yet remained to show the other aspect of the covenant. For the provisions and the means of grace must be accepted and used by those for whom they are designed, and the "setting apart" of the people by Jehovah implied, as it's converse, consecration on the part of Israel. And this forms the subject matter of the Book of Leviticus, * which a recent German writer has aptly described as "the code regulating the spiritual life of Israel, viewed as the people of God."

* The Book of Leviticus, or about the Levitical ordinances, derives its designation from the corresponding Greek team in the LXX translation, and its Latin name in the Vulgate. It corresponds to the Rabbinical designation of "Law of the Priests," and "Book of the Law of Offerings." Among the Jews it is commonly known as Vajikra, from the first word in the Hebrew text: "Vajikra,"He called.

To sum up its general contents - it tells us in its first Part (1-16.) how Israel was to approach God, together with what, symbolically speaking, was inconsistent with such approaches; and in its second Part (17-27.) how, having been brought near to God, the people were to maintain, to enjoy, and to exhibit the state of grace of which they had become partakers. Of course, all is here symbolical, and we must regard the directions and ordinances as conveying in an outward form so many spiritual truths. Perhaps we might go so far as to say, that Part 1 of Leviticus exhibits, in a symbolical form, the doctrine of justification, and Part * that of sanctification; or, more accurately, the manner of access to God, and the holiness which is the result of that access.

* So literally.

It has already been pointed out, that the Book of Leviticus consists of two Parts; the one ending with chapter 16; the other, properly speaking, with chapter 25; chapter 26 being a general conclusion, indicating the blessings of faithful adherence to the covenant, while chapter 27, which treats of vowing unto the Lord, forms a most appropriate appendix. At the close of the book itself, (Leviticus 26:46) and of the chapter which, for want of a better name, we have termed its appendix (27:34), we find expressions indicating the purpose of the whole, and that the book of Leviticus forms in itself a special and independent part of the Pentateuch. We repeat it, the Book of Leviticus is intended for Israel as the people of God; it is the statute-book of Israel's spiritual life; and, on both these grounds, it is neither simply legal, in the sense of ordinary law, nor yet merely ceremonial, but throughout symbolical and typical. Accordingly, its deeper truths apply to all times and to all men.

Part 1 (1-16.), which tells Israel how to approach God so as to have communion with Him, appropriately opens with a description of the various kinds of sacrifices. (Leviticus 1-7) It next treats of the priesthood.

(Leviticus 8-10) The thoroughly symbolical character of all, and hence the necessity of closest adherence to the directions given, are next illustrated by the judgment which befell those who offered incense upon "strange fire." (Leviticus 10:1-6) From the priesthood the sacred text passes to the worshippers. (Leviticus 11-15) These must be clean - personally (11:1-47), in their family- life, (Leviticus 12) and as a congregation. (Leviticus 13-15) Above and beyond all is the great cleansing of the Day of Atonement, (Leviticus 16) with which the first part of the book, concerning access to God, closes.

The Second Part of the Book of Leviticus, which describes, in symbolical manner, the holiness that becometh the people of God, treats, first, of personal holiness, (Leviticus 17) then of holiness in the family, (Leviticus 18) of holiness in social relations, (Leviticus 19, 20) and of holiness in the priesthood. (Leviticus 21, 22) Thence the sacred text proceeds to holy seasons. (Leviticus 23, 24) As the duty of close adherence to the Divine directions in connection with the priesthood had been illustrated by the judgment upon Nadab and Abihu, (Leviticus 10:1-6) so now the solemn duty, incumbent on all Israel, to treat the Name of Jehovah as holy, is exhibited in the punishment of one who had blasphemed it. (Leviticus 24:10-end) Finally, Leviticus 25 describes the holiness of the land. Thus Part II. treats more especially of consecration. As Part I., describing access to God, had culminated in the ordinance of the Day of Atonement, so Part II. in that of the Jubilee Year. Lastly, Leviticus 26 dwells on the blessing attaching to faithful observance of the covenant; while Leviticus 27, reaching, as it were, beyond ordinary demands and consecrations, speaks of the free-will offerings of the heart, as represented by vows.

It now only remains to describe the two illustrative instances already referred to - the one connected with the priesthood, the other with the people. Aaron and his sons had just been solemnly consecrated to their holy office, and the offering, which they had brought, consumed in view of the whole people by fire from before Jehovah, to betoken His acceptance thereof. (Leviticus 9) All the more did any transgression of the Lord's ordinance, especially if committed by His priests, call for signal and public punishment. But, Nadab and Abihu, the two eldest sons of Aaron, attempted to offer "strange fire before Jehovah, which He commanded them not." (Leviticus 10:1)

Some writers have inferred from the prohibition of wine or of any strong drink to the priests during the time of their ministry, which immediately follows upon the record of this event (10:8-11), that these two had been under some such influence at the time of their daring attempt. The point is of small importance, comparatively speaking. It is not easy to say what the expression "strange fire" exactly implies. Clearly, the two were going to offer incense on the golden altar (ver. 1), and as clearly this service was about to be done at a time not prescribed by the Lord. For a comparison of vers. 12 and 16 shows that it took place between the sacrifice offered by Aaron (Leviticus 9) and the festive meal following that sacrifice; whereas incense was only to be burnt at the morning and evening sacrifices. Besides, it may be, that they also took "strange fire" in the sense of taking the burning coals otherwise than from the altar of burnt-offering. In the ceremonial for the Day of Atonement the latter is expressly prescribed, (Leviticus 16:12) and it is a fair inference that the same direction applied to every time of incensing. At any rate, we know that such was the invariable rule in the Temple at the time of Christ.

But Nadab and Abihu were not allowed to accomplish their purpose. The same fire, which a little ago had consumed the accepted sacrifice, (Leviticus 9:24) now struck them, "and they died before Jehovah," that is, in front of His dwelling-place, most probably in the court (comp. Leviticus 1:5), just as they were about to enter the Holy Place. Thus, on the very day of their consecration to the priesthood, did the oldest sons of Aaron perish, because they had not sanctified the Lord in their hearts, but had offered Him a worship of their own devising, instead of that holy incense consumed by fire from off the altar, which symbolized prayer, offered up on the ground of accepted sacrifice. And this twofold lesson did the Lord Himself teach in explanation of this judgment (10:3). So far as the priesthood was concerned - "I will sanctify Myself in those who stand near to Me,2 and" (so far as all the people were concerned) "before all the people I will glorify Myself." In other words, if those who had been consecrated to Him would not sanctify Him in heart and life, He would sanctify Himself in them by judgments (comp. also Ezekiel 38:16), and thus glorify His Name before all, as the Holy One, Who cannot with impunity be provoked to anger.

So deeply was Aaron solemnized, that, in the language of Scripture, he "held his peace." Not a word of complaint escaped his lips; nor yet was a token of mourning on his part, or on that of his sons, allowed to cast the shadow of personal feelings, or of latent regret, upon this signal vindication of Divine holiness (10:6). Only their "brethren, the whole house of Israel" were permitted to "bewail this burning (of His anger) which Jehovah hath kindled."

The history of the judgment upon the blasphemer (Leviticus 24:10-14) was inserted in the portion of Leviticus where it stands, either because it happened at the time when the laws there recorded were given, or else because it forms a suitable introduction to, and illustration of, the duty of owning Jehovah, which finds its fullest outward expression in the rest of the Sabbatical and in the arrangements of the Jubilee Year, enjoined in Leviticus 25. It also affords another instance of the dangers accruing to Israel from the presence among them of that "mixed multitude" which had followed them from Egypt. (Exodus 12:38) There seems no reason to doubt the Jewish view, that the latter occupied a separate place in the camp; the children of Israel being ranged according to their tribes, "every man by his own standard, with the ensign of their father's house." (Numbers 2:2) But as the blasphemer was only the son of a Danite mother - Shelomith, the daughter of Dibri - his father having been an Egyptian, * he would not have been entitled to pitch his tent among the tribe of Daniel.

* A very ancient Jewish tradition has it, that the father of this blasphemer was the Egyptian whom Moses slew on account of his maltreatment of an Hebrew (Exodus 2:11, 12). Legendary details are added about the previous offenses of that Egyptian, which need not be here repeated. Their evident object is, on the one hand, to render the passionate anger of Moses excusable, and, on the other, to account for the fact that an Egyptian was the father of a child of which a Hebrewess was the mother.

Hebrew tradition further states, that this had been the cause of the quarrel, when the blasphemer" went out among the children of Israel; and this son of the Israelitish woman and a man of Israel strove together in the camp." Finally, it adds, that the claim to dwell among the Danites having been decided by Moses against him, the man "blasphemed the Name * (of Jehovah), and cursed." Whatever truth, if any, there be in this tradition, the crime itself was most serious. If even cursing one's parents was visited with death, what punishment could be too severe upon one who had "reviled" Jehovah, and "cursed!" But just because the case was so solemn, Moses did not rashly adjudicate in it (comp. the corresponding delay in Numbers 15:34)

* The Rabbis and the LXX version render the expression "blasphemed" by "uttered distinctly," and Jewish traditionalism has based upon this rendering the prohibition ever to pronounce the name Jehovah - an ordinance so well observed that even the exact pronunciation of the word is not certainly known. Most probably it should be pronounced Jahveh. In our English Version, as in the LXX and Vulgate it is rendered by "the LORD," the latter word being printed in capitals.

"They put him inward to determine about them (i.e. about blasphemers), according to the mouth (or command) of Jehovah."* Then by Divine direction the blasphemer was taken without the camp; those who had heard his blasphemy laid "their hands upon his head," as it were to put away the blasphemy from themselves, and lay it on the head of the guilty (comp. Deuteronomy 21:6); and the whole congregation shared in the judgment by stoning him.

* So literally.