Lev 10:1-3 | KingComments | STEP | After the ordination of the priesthood and the bringing of the first offerings and the joy that it has given, an anticlimax follows immediately in this chapter. In the last verse of the previous chapter fire descends upon the altar and all fall on their faces to worship. Here the same fire descends and kills the two oldest sons of Aaron. Thus, on the day of Pentecost the Spirit comes down to testify of the acceptance of the offering of Christ by God, showing Himself as “tongues as of fire” ( ). A little later the Spirit is a Spirit of judgment for Ananias and Sapphira, who worship God with the strange fire of their corrupt hearts ( ). It concerns the two most chosen men on earth: from the chosen people, the chosen tribe, the chosen family, of which the eldest son is the successor of his father as high priest. They occupy the highest position. They have been privileged to climb up to the LORD with Moses ( ). It is precisely their privileged position that makes their offence so serious. God wants to be treated as holy in those who come near Him ( ; cf. ; ). The transgression of what God has commanded always has serious consequences, especially for those who are supposed to know His commandments. This is also experienced by David when, against the LORD’s commandment, he has the ark transported on a new cart ( ). What is happening here reflects a principle that we have already noted. This principle is that man always almost immediately corrupts what God gives him in goodness. We see here a repetition of what Adam does when he enjoys all that God has created for him. Within a short time, he forfeited its blessing by disobedience to God’s commandment. We also see it with Noah, who is given authority over a cleansed earth. He is not capable of authority over himself. Later in case of the kingship we see the same thing. And also the church has not remained in the blessings she initially enjoys, but becomes unfaithful and connects with the world. What is wrong with Nadab and Abihu is not that they do what God has forbidden, but that they do what He has not commanded them to do. They do not violate any particular commandment, but act as they deem appropriate. According to the norms of the world, they do not revolt against God. They want to serve God. But they do so in a way that is different from what God has made known about it. They use their own fire, not the fire that God has sent down on the altar. The conduct of Nadab and Abihu speaks of the introduction of strange, self-created elements in worship. They can be elements from Jewish worship, or practical elements, but it is strange fire, it does not belong in the service God wishes. It is the religion of the flesh. In professing Christianity, this was soon the case. The priesthood in professing Christianity is spiritually dead by strange fire. Whoever wants to remain free from it, will have to be subjected to the searching of God’s Word ( ). Aaron keeps silent. It is a telling reaction. God’s intervention does not evoke any resistance in him. He acknowledges with his silence that there is nothing to excuse. We can learn this from Aaron’s attitude: if God judges, it suits us to remain silent. The elders do the same when Nehemiah is angry with them because of their behavior ( ).

‏ Leviticus 10:1-3

Strange Fire Offered

After the ordination of the priesthood and the bringing of the first offerings and the joy that it has given, an anticlimax follows immediately in this chapter. In the last verse of the previous chapter fire descends upon the altar and all fall on their faces to worship. Here the same fire descends and kills the two oldest sons of Aaron. Thus, on the day of Pentecost the Spirit comes down to testify of the acceptance of the offering of Christ by God, showing Himself as “tongues as of fire” (Acts 2:2-3). A little later the Spirit is a Spirit of judgment for Ananias and Sapphira, who worship God with the strange fire of their corrupt hearts (Acts 5:5a ; 10a).

It concerns the two most chosen men on earth: from the chosen people, the chosen tribe, the chosen family, of which the eldest son is the successor of his father as high priest. They occupy the highest position. They have been privileged to climb up to the LORD with Moses (Exo 24:1). It is precisely their privileged position that makes their offence so serious. God wants to be treated as holy in those who come near Him (Lev 10:3; cf. Eze 9:6; 1Pet 4:17a). The transgression of what God has commanded always has serious consequences, especially for those who are supposed to know His commandments. This is also experienced by David when, against the LORD’s commandment, he has the ark transported on a new cart (2Sam 6:3-9).

What is happening here reflects a principle that we have already noted. This principle is that man always almost immediately corrupts what God gives him in goodness. We see here a repetition of what Adam does when he enjoys all that God has created for him. Within a short time, he forfeited its blessing by disobedience to God’s commandment. We also see it with Noah, who is given authority over a cleansed earth. He is not capable of authority over himself. Later in case of the kingship we see the same thing. And also the church has not remained in the blessings she initially enjoys, but becomes unfaithful and connects with the world.

What is wrong with Nadab and Abihu is not that they do what God has forbidden, but that they do what He has not commanded them to do. They do not violate any particular commandment, but act as they deem appropriate. According to the norms of the world, they do not revolt against God. They want to serve God. But they do so in a way that is different from what God has made known about it. They use their own fire, not the fire that God has sent down on the altar.

The conduct of Nadab and Abihu speaks of the introduction of strange, self-created elements in worship. They can be elements from Jewish worship, or practical elements, but it is strange fire, it does not belong in the service God wishes. It is the religion of the flesh. In professing Christianity, this was soon the case. The priesthood in professing Christianity is spiritually dead by strange fire. Whoever wants to remain free from it, will have to be subjected to the searching of God’s Word (Lev 8:35).

Aaron keeps silent. It is a telling reaction. God’s intervention does not evoke any resistance in him. He acknowledges with his silence that there is nothing to excuse. We can learn this from Aaron’s attitude: if God judges, it suits us to remain silent. The elders do the same when Nehemiah is angry with them because of their behavior (Neh 5:8).