Aaron’s silence
By J.P. Thackway
And Aaron held his peace (Leviticus 10:3).
Chapters 8 and 9 of Leviticus look back to Exodus chapters 28,29 and Israel’s priests being set apart. Of the tribe of Levi, Aaron and his four sons Nadab and Abihu, Eleazar and Ithamar, are chosen to represent God to the people and the people to God. As mediators, or go-betweens, they must offer sacrifices and make prayers to God, pronounce blessing in His name, and give counsel and comfort to individuals in Israel.
This shows that God is gracious. He will dwell among His people as a reconciled God, and receive their worship and services through appointed mediators. Israel’s comfort by this was great, but ours is immeasurably greater as we see in these our one Priest, not on earth, but in heaven, “the Great High Priest of our profession, Christ Jesus” (Hebrews 3:1). He puts away our sin by the sacrifice of Himself, just once. He officiates for us in heaven. He pronounces the blessing of God. He counsels us feelingly and perfectly (Hebrews 4:15,16; 5:1,2). How well Watts captured this,
Jesus, in Thee our eyes behold
A thousand glories more
Than the rich gems and polished gold The sons of Aaron wore.
He ever lives to intercede
Before His Father’s face:
Give Him, my soul, thy cause to plead, Nor doubt the Father’s grace.
Here, then, in these Leviticus chapters, Israel’s priests are called forward, clothed, and consecrated to their sacred office. Chapter 9 culminates with the High Priest Aaron presenting his offerings, blessing the people, seeing the glory of God and receiving the token of acceptance: “And there came a fire out from before the LORD, an consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted and fell on their faces” (Leviticus 9:24). As Henry Law put it,
Sounds of high joy had just been swelling through the holy court. Sure tokens of approving love had rested on the typifying altar. The flame, which might not die, and which alone might now be used, witnessed God’s smile on the appointed victims. The Covenant of Grace was sealed anew with blazing seal. The obedient worshiper had proof, that God was near him — with him — for him. Reader, this sight is opening heaven unto us.
Imagine then, the horror that filled the camp soon after when that same flame darts out upon Nadab and Abihu, “And there went out fire from the LORD, and devoured them, and they died before the LORD” (Leviticus 10:2). The cause of this solemn judgment is that they “took either of them in their censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not” (10:1).
The news of the catastrophe spreads through the camp, and Moses and Aaron rush to the scene. There lay the two men, lifeless like Ananias and Sapphira long afterward, in a similar outbreak of vengeance for sin. Moses tells Aaron, “This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified” (verse 3). He says, in effect, this is an illustration of the same holiness as was witnessed at Mount Sinai, “Let the priests which come near to the Lord sanctify themselves, lest the Lord break forth upon them” (Exodus 19:22). What a solemn reminder to us that we, too, must be careful in all our approaches to Him, for “our God is a consuming fire” (Hebrews 12:29)
Losing two of his sons in one day, Aaron’s reaction is impressive: “And Aaron held his peace.” Before we consider what this meant for Aaron – and for us – let us first look at the cause of this “strange fire” these men offered to the Lord. It was obviously fire that ignited sweet incense in these men’s fire-pans or “censers.” This was a symbol of prayer ascending in the merits of Christ (Revelation 8:3,4). The clue to what was wrong is in verse 1 “strange fire before the LORD, which he commanded them not.”
It may have come from a source not commanded. The priests must burn the incense with fire taken from the sacrificial altar. This was the rule for the High Priest (Leviticus 16:12) and it is reasonable to assume it was for the lesser priests. If Nadab and Abihu used ordinary fire from another source it would explain the term “strange fire” – the word used for a “strange woman” (Proverbs 2:16), i.e. a woman who is not a man’s wife, a stranger in his affections who should not be there. Therefore it means also, “illegitimate,” “offensive,” “vile.”
The significance is easy to see. What these men offered to God was spiritual adultery. Its added significance can be seen when we remember this was a type of prayer ascending in the merits of Christ. If not ignited by coals from the altar, then no sacrifice formed the basis for this worship. To offer prayer bypassing the mediation of Christ is indeed great presumption, and provoking to divine justice.
It may have been with incense not commanded. In Exodus 30:9 the Lord warns concerning the incense altar in the Holy place, “Ye shall offer no strange incense thereon.” Again this concerns the High Priest, but it could hardly less apply to Aaron’s sons. This incense had to be of precise composition and weight, “sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight” (verse 34) and finely blended. If this was departed from, then the merits of Christ perfuming our prayers in type was violated. God takes seriously anything that reflects upon the honour of His Well-beloved.
It also appears, from the Lord’s words later in the chapter, that the two men may have under the influence of wine, and that this made them bold and careless in the service of the sanctuary (Leviticus 10:8-11). Perfection certainly did not come by the Levitical priesthood (Hebrews 7:11). It confirms the need for One to fulfil all these types, so that looking back upon them through the prism of Christ, their beauty and instructiveness is fully seen. And looking forward, we can more fully appreciate our blessedness through Him who came to “fulfil all righteousness” (Matthew 3:15).
Whatever the cause of this judgment, the warning is clear: if we alter what God has prescribed for His worship, it leads to serious consequences. Nadab and Abihu put their own interpretation on what God commanded – and God put the mark of His wrath on them. “Will worship” (Colossians 2:23) is no less serious under the gospel dispensation, even though God’s dealings more forbearing in this age of more fully manifested grace. Joseph Hall (1574–1656), one time bishop of Norwich wrote: “It is a dangerous thing, in the service of God, to decline from His own institutions; we have to do with a God who is wise to prescribe His own worship, just to require what he Has prescribed, and powerful to revenge what He has not prescribed.”
In the light of this, it is astounding how Christians can maintain that worship is just a “secondary issue.” And what does this say about so much of the “worship” that is offered to Almighty God in our day? We need to hear and heed God’s word on this matter. Was Nadab’s and Abihu’s ability to do this undermined through strong drink? Let us beware of the headiness of the current evangelical scene, when, as on one “worship” web site, a “worship pastor” declares,
… there were 24,000 hands lifted high throughout the 97 minutes of 136 decibel worship, nothing could compare to the planet-shaking power of the three little words that were burned in our hearts that night: God Is Able … As 12,000 hearts were carried back out into the night, we knew that the evening had taught us a valuable set of lessons.
Our text, “And Aaron held his peace,” is one of the most remarkable and impressive verses in the Bible. Two of his sons die in one day, and Aaron holds any words in, and remains quiet. Such silent submission to God is rare and gracious. The only time he speaks about it is afterwards in verse 19 “such things have befallen me.” He does this to explain to Moses his not eating the sin offering with his remaining sons. Because Nadab and Abihu had offered part of it, it would not be accepted by the Lord. Moses content with his explanation (verses 16-20).
What, then, does Aaron’s reaction to his loss teach us?
1. IT WAS AN IMPRESSIVE RECOGNITION
“And Aaron held his peace.” The father of these sons had nothing to say.
1] This was because it was the action of God.
“There went out fire from the LORD” (verse 2). And if the Lord has done it, who is Aaron to question it or suggest it should not have been done? Like David afterwards, “I was dumb, I opened not my mouth; because thou didst it” (Psalm 39:9). This is a tacit acknowledgment that God has the right to do as He pleases. More than stunned silence, this is equivalent to worship. He is “still,” because he has heard the declaration, “I am God” (Psalm 46:10). Jacob reacted like this also, in the face of another family tragedy, “And Jacob heard that he had defiled Dinah his daughter … and Jacob held his peace” (Genesis 34:5).
Such sweet submission is the fruit of truly knowing God. When the heart is always exercised in worship and filial fear, all events are viewed as under His gracious government. Nothing happens by chance, all is ordered aright. And life’s shocks do not so much appal us as bring us to acknowledge Him (Proverbs 3:6). Knowing His name, we put our trust in Him. If He has spoken, we bow to a sovereign Hand. As Joseph Hall says again, “There is no greater proof of grace, than to smart patiently, and humbly and contentedly to rest the heart in the justice and wisdom of God’s proceeding.”
2] This was also because it was perfectly just.
These two men had sinned, this fire was divine judgment, and Aaron acquiesces silently. He can see the justice of it, over and above natural affection for His sons. All his fatherly instincts yield to the higher recognition that the Judge of all the earth does right.
If we transfer this to the Day of Judgement, it becomes especially solemn.
Godly parents of sons and daughters who are unsaved. Will hold their peace perfectly. J.A. Seiss: “What are domestic ties and sympathies in comparison with the glorious will of our blessed Lord? … Every saint is fully wrapped up in the righteousness, wisdom, and goodness of his Lord. Everything that God does carries the heart of the ransomed ones so completely with it, and so overwhelms and swallows up all other affections, that they are as nothing. Nadab and Abihu may die for ever under Aaron’s very eyes, and yet God’s honour and glory in it leave him not a tear to shed, and not a word of lamentation to utter.”
Cf Matt.26:62,63. Isa.53:7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
2. IN RESIGNATION
v.3 And Aaron held his peace. When we say this re God, we don’t mean a reluctant acceptance of something without protest. We mean meek submission to God, 1 Pet.5:6,7. Ultimate E.g. Matt.11:29.
1] Doesn’t mean we are silent to God.
Cf Psa.39:9 – v.10. Freedom to speak to Him, and say everything that is on our hearts. Blessed relief. However, nothing to others that might reflect upon the honour of God.
2] Acceptance of a gracious discipline.
We then gladly accept His discipline, and it can be sanctified to our spiritual profit and God’s glory. It is, therefore, to recognise that He deals with us justly and kindly, and for our good.
a] Negatively.
And Aaron held his peace. We do not struggle, or try to escape what the Lord is doing. When we struggle and fret, it becomes worse than the affliction itself. God in kind wisdom has a work to do
upon and in us: submission is our surrender to that. Only then, as a weaned child (Psalm 131:2) are we free spiritually to profit from our afflictions.
b] Positively.
And Aaron held his peace. It means we examine ourselves, seek the Lord, and pray to Him to show us what this discipline is for. It might be for correction, to humble and make us more dependent upon Him.
Or, it might be to bring some secret sin to light. To wean us from the world. To deepen our experience of God. To value the privilege of prayer more, and the word. To qualify us to sympathise with others or to prepare us for some future work. We should make Job’s prayer our own: Shew me wherefore thou contendest with me … and That which I see not teach thou me.
c] Actively.
And Aaron held his peace. We shall repent of any sin discovered, make restitution if necessary, take up neglected duty, give ourselves afresh to things with renewed zeal, put into practice the lessons the Lord has taught us – and anything else the Lord would call us to do.
Our actions in these things will show how much trials have bettered us: Jn.15:2 Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit; Psalm 119:71 It is good for me that I have been afflicted; that I might learn thy statutes.