According to ancient Judaic interpretation, they presented themselves innebriated before Jehovah, who warned them of the gravity of their actions (see v.9). The holiness of the worship was threatened when the priests offered another fire than that which was ordained by GOD. The same manifestation of fire that beforehand had served as a sign of approval was now sent by GOD as punishment (v.2).
Lev. 10:1-14 Failure of Priests (HBH) That the ritual of priestly function and sacrifice must be performed precisely according to divine prescription is highlighted in Leviticus 10. Failure to do so met with most severe judgment. Two of Aaron's sons, Nadab and Abihu, offered "unauthorized fire" before the LORD on the altar of incense (10:1). The "unauthorized fire" may have been fire like that used in foreign worship. What is clear is that violation of GOD's demand to be glorified (10:3) invited His swift retribution. Aaron and his two surviving sons had to remain in the tabernacle to complete the offerings described in chapter 9. Their failure to eat of these parts of the animals to which they were entitled brought Moses' displeasure (10:16). Upon hearing Aaron's explanation - that he was afraid of further offending the LORD (10:19) - Moses understood and relented.
Lev. 10:6 Don't uncover...your clothing: Are prohibitions against mourning for their dead. Instead, they would remain totally dedicated to the task that GOD had entrusted to them (v.7).
Lev. 10:9 The priests were ordered to neither drink wine nor cider (KJV-strong drink) while they ministered in the tabernacle, because it diminished their capacity to make wise decisions.
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Lev. 10:10 unclean, tame'; Strong #2931: profane, contaminated, soiled, unclean. This adjective comes from a verb root that is written in the same way and means "to profane" or "to contaminate". The adjective tame' appears more than 80 times (generally it's translated as "unclean"), and 75 percent of these references are in Leviticus, Numbers and Deuteronomy. The cause of the uncleanness is contact with unclean things (7:21). In addition, GOD imposed restrictions on Israel against the consumption of several species of birds, mammals, fish and insects, which were considered unclean. This emphasis on purity or impurity was part of the divine plan to teach the people of Israel the difference between the two conditions. The task of learning to distinguish between the holy and the unclean was not only the personal and individual responsibility of the priests, but they had the obligation of teaching it to the rest of the people of Israel (10:10,11). |
LEV. 11-15 THE NEED FOR SEPARATION BETWEEN CLEAN AND UNCLEAN (HBH) GOD had called Israel to be a people separated for service (Exod. 19:5-6). Israel was, however, constantly tempted to conform to the standards of its neighbors in Egypt and Canaan (Lev. 18:3). The laws of clean and unclean witness the "separateness" of Israel and remind GOD's people that there can be no compromise of His standards. The LORD had charged Aaron directly to distinguish between the holy and the profane (10:10). Leviticus 11-15 provides examples.
Lev. 11:1 Jehovah spoke to Moses and Aaron: Now the LORD speaks directly to both, to Moses and Aaron, to conclude the ordination of the latter for priestly service (see also 13:1; 15:1).
Lev. 11:1-47 Clean and Unclean Animals (HBH) The first of these examples was in the area of animal life, for not all were fit for human consumption. Though hygienic principles may be indirectly involved, the major lesson to be learned here was that because GOD is holy His people must also be holy (11:44,47). Their holiness or separateness was to be illustrated by their distinctive eating habits.
Lev. 11:2 The animals that you will eat These restrictions imposed on the community are parallel to those of Deuteronomy 14:3-21. The people are set apart to sustain a special relationship with the LORD, which requires consciously maintaining the divine presence in daily life, even in reference to what they should eat (see verses 43-47). (See also the note for Deut. 14:3-21).
Lev. 11:44 You will be holy, because I am holy: The people recognized the difference between what was holy and profane. They imitated GOD living in accordance with the code of holiness.
Lev. 11:45 I am Jehovah, who brought you out of the land of Egypt to be your GOD: The salvation of the people from Egypt is considered a present reality. The LORD saved that generation so that all the other generations of the people of Israel would recognize Him as their GOD, and give account that they had also been delivered from bondage in Egypt along with their mothers and fathers. In consequence, the people would belong to Him as the only GOD worthy of worship and service, who brought them new life, thus binding the decision of the children of Israel to live in holiness with their actions to free them from servitude (see Exod. 6:7,8; 29:45,46).
Lev. 11:47 See section 3 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 12:1-8 Uncleanness after Childbirth (HBH) The second example of the distinction between ritual cleanness and impurity is seen in the uncleanness associated with childbirth (chap. 12). Comparison with the similar legislation in chapter 15 clarifies that impurity stems from bodily discharges associated with birth and not the act or fact of birth itself. Why discharges or emissions are unclean is not so clear. Many scholars have proposed that the loss of bodily fluids, especially blood, may signify the onset of death itself, the ultimate uncleanness.
Lev. 12:2 The woman when she conceives and gives birth: The laws concerning ritual purification after a birth placed emphasis on the idea of separating the impure from the holy. The people should put the code of holiness into practice in every aspect of their live. Although it still isn't clear why GOD considered some things impure, these customs were rigorously observed and obviously were granted significance. Jesus himself was brought to the temple for the realization of this ritual (Luke 2:22-24).
Lev. 12:6 Burnt offering and atonement: These offerings served for the purification ritual of the woman, assured the forgiveness for any sin, expressed gratitude and renewed her dedication to GOD.
Lev. 12:8 And if she doesn't have enough for a lamb: Jesus' family didn't offer a lamb, but two small birds, the offering that corresponded to those who lacked the resources to make that expenditure (Luke 2:24). See the text and note for 5:7.
Lev. 13:1-14:57 Uncleanness of Disease (HBH) Leviticus 13-14 deals with the manifestations of "infectious skin disease" and "mildew" on the body, clothing, or even houses of the afflicted, considering it as a sign of uncleanness (13:8,11,15). Of all the diseases of the Bible none is deemed more serious or loathsome than those often (though imprecisely) called leprosy. The many symptoms and prescriptions for cure listed in 13:1-14;46 indicate a variety of different afflictions. Their cleansing after healing had occurred required the offering of appropriate sacrifices (14:1-32). Similarly, clothing contaminated by such diseases also had to be treated either by washing or, if that failed, by burning (13:47-59). Houses polluted by disease would manifest it by mildew, a condition that had to be remedied by repairing the affected parts of the house or even tearing it down (14:33-53).
Lev. 13:2 On the flesh of his body: Verses 2-28 deal with the diagnosing of 21 skin diseases to which it refers employing the term "leprosy". Leprosy (in Hebrew tsara'at) was a word that was utilized to designate a great variety of skin ailments. The Book of Leviticus associates holiness with health; skin ailments made people appear impure (verses 12,13,20,55).
Lev. 13:4 The priest shall shut away the wounded for seven days: The priest was concerned for the ill and at the same time protected the community. The medical principles contained in the Book of Leviticus considered afflictions from the viewpoint of personal and social hygiene, something unparalleled in comparison with other religions of that era.
Lev. 13:47 The Israelites saw some similitude between the health of the skin and the cleansing of the garments, many of which were made from the skins of animals.
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