What the Bible says about
(From Forerunner Commentary)
Surely these men did not deliberately intend to sin. However, notice how quickly God's sense of justice reacted, striking these men dead in their tracks and burning them to cinders. Obviously, they either did or failed to do something far more serious than ever entered their minds. Is not God's reaction a vivid warning, especially to those who come near Him? Are we not among those who come near Him?
Look at the evidence more closely and observe God's sense of justice. First, these men were the sons of Aaron, and Moses was their uncle. One would think that, if anybody among those two to three million Israelites had a close relationship with God, that family did. So one might think there may have been some leeway in God's judgment, but there was not! God reacted swiftly and violently.
Second, the charge against them was not because they consorted with prostitutes. No human sacrifices were planned or made. The charge was that they used "profane" (NKJV) or "strange" (KJV) fire.
But we need to look further. Just a few days before this startling event, Exodus 40 reveals the construction of the Tabernacle had been completed and its furniture arranged. Leviticus 1 begins listing the final procedures made for God to dwell in the Tabernacle. In Leviticus 8, the priesthood was consecrated, and in Leviticus 9, they made their first official offering using the Tabernacle and its furniture. Leviticus 9:22-24 says:
Then Aaron lifted his hand toward the people, blessed them, and came down from offering the sin offering, the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory of the LORD appeared to all the people, and fire came out from before the LORD and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.
This spectacular and serious event shows the offering's acceptance by God.
To this point, all was well, but we must consider a solemn command given by God to the Levites regarding their responsibilities in Leviticus 6:12-13:
And the fire on the altar shall be kept burning on it; it shall not be put out. And the priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings. A perpetual fire shall burn on the altar; it shall never go out.
The altar fire was to be rekindled continually from its own coals, which remained from God's acceptance of the original offering. What was Nadab and Abihu's sin? They used coals from a fire not ignited by God. It was not from His hand and therefore was foreign fire.
If we read between the lines here, we can easily see that Aaron was shocked. He went right to the top of human leadership to get this straightened out, and Moses gave him God's answer: Do not mourn. Do not show any agreement with Nadab and Abihu. Do not show any disagreement with God's judgment.
Why? God's judgments are never wrong. Nadab and Abihu got what they deserved. God saw every aspect of their act as it unfolded. They had added or subtracted to what God commanded and died. They had tried to get by with what they carnally felt was acceptable.
The instruction is clear: Among those consecrated by God to serve Him and His family, His instructions must be explicitly followed. They totally disregarded what He had commanded in Leviticus 6:12-13. There is no ambiguity in the instructions. They had been completely and adequately informed. Each step and each instrument in the process had been designed to teach certain spiritual concepts. They had thought that common fire was good enough, but in their careless, presumptuous neglect, they had blatantly twisted God's Word.
This incident vividly illustrates that the wages of sin is death. Leviticus 10:3 says Aaron held his peace; he knew the judgment was correct. It was a shocking demonstration, but we can be certain that, because God is love and is supremely sovereign in His judgment, His every decision will be as correct as His judgment of Nadab and Abihu, since He Himself is the standard.
God is not a holy terror lying in wait for us to do something wrong, but He provides us examples such as this and several others of what He can do in response to sin. When He responds like this, He is fully justified. He wants us to consider His justice so that we will be better prepared to evaluate our calling properly and then live by faith.
John W. Ritenbaugh
Living by Faith and God's Justice
Verse 15 introduces a man named Shebna, called the “steward” who was “over the house,” that is, the royal household. The word for “steward” can also indicate the treasurer or the prefect of the palace, both pivotal positions. All indications point to Shebna being the man in highest authority under Hezekiah. He was essentially the king's right hand, not unlike Joseph in Egypt under the Pharaoh.
God gave Isaiah the task of delivering His judgment to Shebna, which began with removing him from office. After this, Scripture refers to him as “Shebna the scribe” instead of “Shebna the steward” (II Kings 18:18-37; 19:2; Isaiah 36:3-22; 37:2), having been given a position of lesser authority. The remainder of God's judgment was that he would be deported to another country—likely Assyria—where he would die.
God's charge against Shebna deals with his ostentation and presumption. He was not the king, yet he presumed to have a burial place among the royal dead, who were interred in sepulchers of prominence on a mountain. He tried to give himself greater honor than had been bestowed upon him—a bold move that indicates his mind's tendency. He was more interested in his own affairs and his place in history than he was in simply doing his job.
His “glorious chariots” of verse 18 illustrate a focus on image and reputation rather than on substance. He was more concerned about his own glory than in the well-being of the nation, which was crumbling around him. Because of his focus on himself instead of God's will, God took away his authority and later removed him from the land altogether.
David C. Grabbe
The 'Open Door' of Philadelphia
The drifting of the Laodicean happens so subtly that he is unaware of the decline of his spiritual perception and vigor. What happens when a person begins drifting is that human nature deceives him to judge two things wrongly: 1) the quality of his own spirituality and therefore, 2) the use of his time.
Consider the process of the Laodicean's decline: Does he stop to consider himself as loving death? On the contrary, his nature is selling him on what it calls "enjoying life." However, the reality is that because he enjoys it so much, he thinks that he is fine the way he is. He, though, is guilty of a very serious sin: presumption. This is a sin in which ignorance frequently plays only a small part. When someone is presumptuous, knowledge of what is right is usually available, but he does not think his intent and conduct through to a right conclusion.
On the other hand, carelessness plays a large role in presumption. The Laodiceans should have known better than what their actions reveal. Their lackadaisical approach to spiritual matters, to their Savior who died for them, has earned His stinging rebuke.
Leviticus 4:2 zeroes in on this sin, revealing that it may be more serious than one might suppose. The word "unintentionally" includes more than simply lack of intention, as when a person sins and says, "I really didn't mean it." That is not wrong, but it misses some of the point because that conclusion is shallow and broad. In spite of the sinner's feelings about his intent as he actually committed the act, the term "sin" still appears in God's charge, and he continues to turn aside, wander, err, make a mistake, miss the mark, and go off the path. Though unintentional, the act is still a sin.
Consider the possible effects of such a sin. How many deaths have occurred where a person did something seriously wrong yet claims, "I didn't mean for that to happen"? What could happen if someone is cruising along, not concentrating on his driving, and drifts into oncoming traffic, smashing into another car and killing its occupants? How many people have been killed because a driver's attention was diverted by a cell phone? Just because a sin is unintentional does not mean it is not serious. Such a sin is often one of careless, impatient, lackadaisical neglect. It is the ignoring of a higher priority.
It is in reality often a sin of presumption, an ignoring of God and His law. It includes sins done with a degree of consciousness, a level of awareness of what one's responsibilities are. Even though not arrogantly and deliberately done, they are in reality done willingly.
These can be quite serious. Exodus 20:7, the third commandment, reads, "You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain." Because we have been baptized and have received God's Spirit, we have taken on the name "Christian." We are children of God, followers of Christ, and as such, we bear the Family name, an honor not lightly bestowed. Recall again that to whom much is given, the more shall be required.
God warns that we must not bear that holy name carelessly, that is, to no good purpose. He will not hold us guiltless. That name must be borne responsibly in dignified honor to Him, to His Family, and to its operations and purposes. Can we afford to be presumptuously negligent in this privileged responsibility? It is right here that knowledge of God's justice should come to a Christian's mind. It does this because the Christian "sees" God—not literally, of course, but spiritually, in his mind's eye, because he knows Him.
John W. Ritenbaugh
Living by Faith and God's Justice
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