Leviticus10:4-7
Our relationships whether with God or with man determine our duties. The more intimate they be, the call is proportionate. Jehovah had chosen Aaron and his sons to draw nigh to Him, as none could even of the tribe which had charge of the sanctuary. Therefore would He be sanctified in the persons so privileged, who must walk consistently with holy nearness. If they became through any cause insensible to His majesty, He would not fail to make them feel that they had to do with One Who never slumbers or sleeps, dwelling among the sons of Israel, after having brought them forth out of the land of Egypt to walk among them as Jehovah their God. If the priest forgot what is due to Him, what could be expected of the people? There must be on the one hand no respect of persons: God cannot abdicate; on the other the priest typically stood for Christ Who acted for man with God in His grace. And what can be more heinous then to despise grace? In the most solemn way the elder sons of the high priest had profaned the name of Jehovah. Now “if one man sin against another, God will judge him; but if a man sin against Jehovah, who shall intreat for him?” Even Aaron held his peace.
“4 And Moses called Mishael and Elzaphan, sons of Uzziel uncle of Aaron, and said to them, Draw near, carry your brethren from before the sanctuary out of the camp. 5 And they drew near, and carried them in their vests out of the camp, as Moses had said. 6 And Moses said to Aaron, and to Eleazar and to Ithamar his sons, Uncover not your heads nor rend your clothes, lest ye die, and lest wrath come on all the assembly; but your brethren, the whole house of Israel, shall bewail the burning which Jehovah hath kindled. 7 And ye shall not go out from the door of the tent of meeting, lest ye die; for the anointing oil of Jehovah [is] upon you. And they did according to the word of Moses” (vers. 4-7).
Even in circumstances so unexpected and appalling, all things must be done decently and in order. The guilty priests forthwith perished for their profanity before the sanctuary; and the Levites, their near of kin, must carry them forth out of the camp. And so they did in their vests. It was all the more an affecting and impressive sight. We do not hear the like in any other instance; but this was only right in presence of a sin so unexampled and heinous.
Nor was this all. Moses proceeds to lay an injunction on the priestly family, which was followed up afterward in detail (chap. 11), and worthy of all heed. The priests of Jehovah were liable to the ordinary sorrows of humanity; and their office, as we have seen, laid them open to peculiar dangers from which others were exempt. But their position of nearness to Jehovah precluded them from the usual manifestation of grief. The occasion was a crucial one, and the word plain and imperative. Natural feeling might plead loudly; but what had nature to do with nearness to Jehovah in the sanctuary? It was He Who deigned to bring them nigh to Himself. Only grace conferred such a title. They were in themselves sinful men, and deserved to be far from His presence like others. What possible claim had any sinner to draw near Him?
It is true that the sanctuary as a whole and in all its parts was significant of what God is in Christ. In the holiest the ark and its covering mercy-seat, with the veil; in the holy place the golden table with its twelve loaves, the golden stand with its seven lamps, the golden altar of incense, and the screen of the door as well as the hangings, and the very sockets, boards, bars and pillars, to say nothing of the anointing oil, or the cloud that covered the tent of meeting and the glory that filled the tabernacle. But what did any then know of their meaning? Even now that the true light already shines, how few saints read all or any of these things aright?
But this they all had heard and sung, from the passage of the Red Sea, “Who is like thee, Jehovah, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” If they understood not that the sanctuary and its vessels and appurtenances spoke only of what God is to His own in Christ, and what He is for them to God, they could not be ignorant from Sinai, that fear was owed by all, and that holiness especially befits the priests that draw near to Jehovah (Ex. 19:11-25). “Thy testimonies are very sure: holiness becometh thy house, O Jehovah, for evermore” (Psa. 93:5).
The Hebrew in the charge to Aaron and his sons Eleazar and Ithamar is open to the question, whether it means letting the hair loose, or uncovering their heads; for both were signs of mourning. The A.V. prefers the latter, the R.V. the former. Certain it is that the command forbids any such token of grief in those who drew nigh to Jehovah. He claims and must have on their part what is due to His presence. If the death of Christ was the basis of all blessing there, the death of the first man can have no place before Him. The sorrows and horrors of sin are supplanted by the witness, as yet unbelieved by man, of grace reigning through righteousness unto life eternal by Jesus Christ our Lord. Divine righteousness shines in the sanctuary.
Yet, far from suppressing grief in others, the whole house of Israel were encouraged and expected to bewail the solemn fact before all, the burning which Jehovah had kindled. Nature is there allowed to vent its feelings.
Again, the priests were forbidden to go out from the door of the tent of meeting on pain of death; for the anointing of Jehovah was on them. They were not their own but His; and they had that unction which pointed to the gift of the Spirit, and is absorbed in God's will and glory.