Reruns this week. Here’s an old series about Leviticus 10. Let me know what you think.

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“Note then the kindness and the severity of God” (Romans 11:22)

This is the fourth in a series of lessons on Aaron’s sons. In the first post, I raised the question of why we in our fellowship have tended to focus so much on Aaron’s eldest sons while basically ignoring the other two. Since Nadab and Abihu are not mentioned in the New Testament nor are they ever held up as an example in the Bible, we need to take a long hard look at our fascination with them. We also need to look at why we don’t talk about Eleazar and Ithamar, even though the Bible talks about them more than their more famous brothers. As a “people of the book,” we should be concerned about such inconsistencies. In the second post, I talked about the forgotten sons, Eleazar and Ithamar. And in my third post, I looked at what happened to Nadab and Abihu.

I think that Leviticus 10 is a living example of what God says about himself in Exodus 34: 6-7 — “The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” God is first and foremost a loving and forgiving God. Yet He is also a God who punishes sin. God forgave Eleazar and Ithamar their disobedience yet punished Nadab and Abihu for their rebellion.

Here are some conclusions that I’ve drawn from my study of Leviticus 10:
• The death of Nadab and Abihu is not a case of sincere, godly worshipers who made a mistake as to how they worshiped God. Theirs was irreverent rebellion. It was because of this that Aaron was silent after their death; he did not seek to defend them as he did Eleazar and Ithamar. Eleazar and Ithamar disobeyed God out of pure motives and their sin was forgiven. Nadab and Abihu did not recognize the holiness of God and died for their boldness.
• This story shows us once again that God looks on the heart, looking at our motives when we fail to do what He has said and looking at our motives when we do what He has asked. Prideful rebellion against God will be punished as such. Yet God reserves the right to forgive failure to keep “the letter of the law,” because He and only He looks on the heart.
• The sin of Nadab and Abihu was the failure to recognize the holiness of God. Theirs was the sin of Uzzah (2 Samuel 6:7) and the sin of Uzziah (2 Chronicles 26:16 and following). Theirs was the sin of Simon the magician (Acts 8) who sought to purchase the gifts of the Holy Spirit. God will be seen as holy by His people or they will not be His people.

And therein lies the main lesson for us. The holiness of God. The overwhelming characteristic of God, from what I can see, is holiness. Beings in His presence cry out “Holy, holy, holy.” His holiness overwhelms. We, as priests, enter into the Holy of Holies because of what Jesus did (“Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” Hebrews 10:19-22) . He opened the way for us to do what Nadab and Abihu tried to do. We enter confidently (Hebrews 4:16), knowing that our entry is permitted where theirs was not. Yet we must not enter flippantly. We must be aware of the holiness of God. God is not my good buddy; He is the holy God. We fear Him, not in the sense of being afraid of Him, but as we fear electricity: we’re not afraid to be around it, but we’re not going to stick a fork in the socket, either. I remember William Barclay writing about a Jewish rabbi who began every prayer by saying “Lord, forgive me.” He says that this rabbi confessed his fear of dying after calling on the Lord and before asking forgiveness. I by no means advocate that kind of fear of God, but I think we need to recognize that, when we worship God, we are entering onto holy ground. We are entering into the same area where fire consumed Nadab and Abihu, consumed them because they were flippant about the holiness of God. If their story is to be a warning to us, surely that is the warning: “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” (Hebrews 12:28-29) Acceptable worship has to do with the condition of our heart before God.

Our God, the Holy God, is a consuming fire. Let us draw near to Him with confidence; let us draw near to Him with reverence and awe.

Holy, holy, holy is the Lord!

I’m rerunning an old series on Leviticus 10 for those who haven’t seen it. I’m away from the Internet for a few days, so play nice while I’m gone

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“Note then the kindness and the severity of God” (Romans 11:22)

All right, as Don commented on the last post, let’s talk about “the boys.” Nadab and Abihu. While not mentioned as often as their brothers Eleazar and Ithamar, their story is definitely more dramatic (Sort of like why they always show tragedies on the news, not the happy endings).

Leviticus 10:1 And 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.

What’s that all about? Contrary to popular notion, it is not common in the Bible for God to strike people dead. This is the sort of incident that makes us say, “Man, whatever they did, I don’t want to do it.” So what did they do? With my best investigative skills, I’ve tried to reconstruct what happened. Here goes:

Aaron and his four sons have been named priests, going through an elaborate ritual that ended with fire coming out of the tabernacle and consuming the burnt offering and the pieces of fat that were on the altar. Seemingly, what happens to Nadab and Abihu happens in this same context (remember, that big number 10 in your Bible wasn’t in the original copy). During the festivities, Nadab and Abihu grab their new priestly censers, put fire into them and head off for the tabernacle. Apparently, they didn’t use the fire that God had provided (fire which was to be kept burning at all times and was to be used for holy purposes). The Bible calls what they used “strange fire”; think “strange” in the sense of stranger, not weird. It was fire from another place, not from the place that God had commanded.

A big part of their sin lies in the phrase “before the Lord.” They weren’t just making a strange offering; they were going to trot into the Holy of Holies to do it! Look at Leviticus 16:1-2. “The LORD spoke to Moses after the death of the two sons of Aaron, when they drew near before the LORD and died, and the LORD said to Moses, “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die.” They drew near before the Lord and died. Having been given power, they wanted more. They wanted to do what only the high priest could do, enter the Holy of Holies. They wanted to do it when they wanted, not just on the Day of Atonement. They wanted to use the fire of their choosing, not just what God had ordered. And they died for their audacity. They did not respect the holiness of God. (Leviticus 10:3)

How could this happen? I think the Bible gives us a clue. Look at Leviticus 10:9-10. “Drink no wine or strong drink, you or your sons with you, when you go into the tent of meeting, lest you die. It shall be a statute forever throughout your generations. You are to distinguish between the holy and the common, and between the unclean and the clean.” Now I have to admit, it’s possible that God’s thinking was: “Now that I’ve got their attention, I’ll give them another law to remember.” But the more likely explanation is that this statute had to do with what had just happened. I think that Nadab and Abihu had been drinking. They were sacrificing under the influence. Their inebriated state kept them from recognizing God’s holiness, and they paid the price for it.

That’s my reconstruction of the crime scene. We’ll take a break for comments.

[Edit 3/19/10 — Well, by one of those twists of fate, another Don commented on the previous post; that’s not the Don that I refer to in this post!]

I’m rerunning an old series on Leviticus 10 while I’m away from the Internet for a few days.

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“Note then the kindness and the severity of God” (Romans 11:22)

I’m sure you remember the story of Aaron’s two sons that disobeyed God in Leviticus 10, but in case you don’t, here’s the story:

“Moses spoke to Aaron and to Eleazar and Ithamar, his surviving sons: “Take the grain offering that is left of the LORD’s food offerings, and eat it unleavened beside the altar, for it is most holy. You shall eat it in a holy place, because it is your due and your sons’ due, from the LORD’s food offerings, for so I am commanded. But the breast that is waved and the thigh that is contributed you shall eat in a clean place, you and your sons and your daughters with you, for they are given as your due and your sons’ due from the sacrifices of the peace offerings of the people of Israel. The thigh that is contributed and the breast that is waved they shall bring with the food offerings of the fat pieces to wave for a wave offering before the LORD, and it shall be yours and your sons’ with you as a due forever, as the LORD has commanded.”
Now Moses diligently inquired about the goat of the sin offering, and behold, it was burned up! And he was angry with Eleazar and Ithamar, the surviving sons of Aaron, saying, “Why have you not eaten the sin offering in the place of the sanctuary, since it is a thing most holy and has been given to you that you may bear the iniquity of the congregation, to make atonement for them before the LORD? Behold, its blood was not brought into the inner part of the sanctuary. You certainly ought to have eaten it in the sanctuary, as I commanded.” And Aaron said to Moses, “Behold, today they have offered their sin offering and their burnt offering before the LORD, and yet such things as these have happened to me! If I had eaten the sin offering today, would the LORD have approved?” And when Moses heard that, he approved.”
(Lev 10:12-20)

I’m sorry… were you thinking of the other two sons? That’s understandable, since, for some reason, we often hear the story of Nadab and Abihu and rarely hear the story of Eleazar and Ithamar. Yet their story is every bit as much a part of the Bible’s teachings as is the story of Nadab and Abihu. In some ways more, since they are mentioned in the Bible more often than their two infamous brothers.

These two, along with their father, Aaron, disobeyed a direct command from God. One that Moses took special pains to make sure that they were aware of. They did so because of grief, even though God had warned them against mourning their brothers’ deaths. Moses had to be in a bit of a panic; if God also killed these men, the priesthood would be wiped out in one fell swoop. But they weren’t killed. They explained the motive behind their disobedience and seemingly received forgiveness for it.

How can we explain this? Is God a capricious God, punishing some sins and forgiving others? Did He just “have it in” for Nadab and Abihu? I think the obvious explanation is: God looks on the heart. Or, as Dr. Glenn Pemberton put it when discussing this story: “The good news is God looks at the heart. The bad news is God looks at the heart.”

(How much easier it would be if we could just “go through the motions.” Unfortunately for us, God wants us to worship Him from the heart.)

Do you remember how God describes himself in Exodus 34? “The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”” (Ex 34:6-7) Leviticus 10 is a beautiful illustration of this. Our God is a forgiving God, slow to anger, steadfast in love. But He will punish the guilty.

Later I want to look at Nadab and Abihu one more time. Although we might like to make that story say certain things, the story shows a great contrast between how God deals with the truly rebellious and how He deals with those whose motives are not those of rebellion against Him.

I’ll be away from the Internet for a few days, so I decided to rerun an old series on Leviticus 10. Enjoy, and play nice while I’m gone.

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Here’s an interesting exercise. Choose your favorite Internet search engine. Put in the words “Nadab” and “Abihu” or put “Nadab and Abihu” as a phrase. Run the search. In the ones I’ve done over the past few years, the majority of the sites that have come up have been sites with articles by members of the church of Christ. I just did one on dogpile.com and had to go down to the 15th position before I found an article by someone from another religious fellowship (there were a few sites with just the biblical text).

Here go some reflections:

(1) Aaron had four sons: Nadab, Abihu, Eleazar and Ithamar. Two of these are mentioned much more often in the Bible than are their brothers. They are, of course, Eleazar and Ithamar.

(2) In fact, following the passage in Leviticus 10 that records the deaths of Nadab and Abihu, the two who died are never mentioned by name in a passage that does not include their brothers.

(3) The New Testament does not contain the names of Nadab and Abihu.

(4) Nowhere in the Bible are Nadab and Abihu held up as an example to be avoided. There are warnings to not be like Cain, not like Esau, not like Balaam, not like many other people… and not one specific reference to Nadab and Abihu. (Leviticus 16 is the closest I can find)

So why do we as a fellowship refer to these men so often? You can search the Internet on many other biblical stories, and we won’t dominate the rankings as we do with Aaron’s two oldest sons. (Try searching on “Eleazar and Ithamar,” for example) Why the fascination with this story?

Personally, I’ve resolved to follow the biblical example. I try my hardest not to mention Nadab and Abihu without mentioning Eleazar and Ithamar. Next week I want to look at the story of all four of them from Leviticus 10; I think that if we talk about two of them without talking about the others, we get an unbalanced view of God.

Still, I’d like to hear some opinions. Why our fascination with these two men?