Nadab and Abihu Versus Eleazar and Ithamar
Someone, whose name shall be omitted (in case he wishes to change his mind), recently wrote that, when discussing worship, we should not mention Nadab and Abihu unless we also discuss Eleazar and Ithamar (Aaron's other two sons). The first two sons and their actions are described in Leviticus 10:1-3, and the other two are mentioned in Leviticus 10:16-20.
First, there is no logical reason why both must be mentioned—especially if Nadab and Abihu are cited as an example of the way God thinks about unauthorized worship. Second, the brother making this argument is trying to undermine the impact of God's treatment of the first two sons, which would involve a contradiction in God's thinking and throw everyone into confusion as to whether or not God really means what He says.
Nadab and Abihu's Sin
In examining these charges, it would be helpful to identify the sin of Nadab and Abihu, and the answer is clear. They "offered profane fire before the Lord, which He had not commanded them" (Lev. 10:1). The fire which they put in their censers was unauthorized. God had told them where to get the fire, but they used a different source. As many people are tempted to think today, they may have concluded, "What difference does it make? Fire is fire." This casual, presumptuous attitude leads to destruction: "So fire went out from the Lord and devoured them, and they died before the Lord" (v. 2).
Doing only what God authorizes in worship is a crucial principle, but it is accompanied by two other principles, enumerated in verse 3: 1) God must be regarded as holy; and 2) Before all the people, God must be glorified. Furthermore, Aaron and the two sons left to him were not allowed to mourn, lest they die. Other Israelites could bewail the event (v. 6), but not these three. They also could not exit through the door of the tabernacle at this time of meeting because the holy oil was upon them (v. 7).
Aaron, Eleazar, and Ithamar
The writer next makes the following observation:
Aaron and his remaining sons decided to violate clear worship law but for reasons they felt would please God. Their good-hearted violation was not met with punishment, but approval and grace.
Of course, this assertion makes God somewhat arbitrary. Violate His worship law with bad intentions, and punishment ensues. Violate them with good intentions, and He not only allows it—but accepts it with grace as well. Is that what Leviticus 10:16-20 teaches? If so, how do we explain Uzzah? He had nothing but good intentions when steadying the ark of the covenant, but God struck him dead for his error (2 Sam. 6:6-7).
In Leviticus 10:16-18, Moses takes issue with Eleazar and Ithamar because they had not eaten the sin offering in a holy place, which they were supposed to do, according to Moses' commandment (Lev. 6:24-30). Aaron answers Moses in Leviticus 10:19:
"Look, this day they have offered their sin offering and their burnt offering before the Lord, and such things have befallen me! If I had eaten the sin offering today, would it have been accepted in the sight of the Lord?"
He refers to what had already occurred. Aaron and his sons were engaged in making these offerings when Nadab and Abihu were destroyed by fire—for using an unauthorized source for the fire. Furthermore, God forbade them to make any outward display of mourning. They could not uncover their heads or tear their clothes, lest they die (Lev. 10:6). They obeyed God.
But under those conditions, they could not eat of the sin offering, which was usually a joyous occasion. They could refrain from the outer expressions of grief, but they were hurting inside. For them to act joyful in eating the meat would have made them hypocrites, which would not have been pleasing to God.
In certain circumstances, God's commandments may conflict with each other, in which case the best option must be chosen. Jesus, for example, once asked His critics: "Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?" (Matt. 12:5). God forbade anyone to work on the Sabbath, but He also gave the priests certain tasks to do on that day (part of their regular job). Obviously, the command for them to work took precedence.
Aaron faced such a situation. He, Eleazar, and Ithamar kept from mourning outwardly, as God commanded, yet their hearts were heavy with sorrow. The Bible has always insisted that God's followers offer their worship in spirit and in truth (John 4:24). Before Jesus spoke these words, Samuel had advised Israel: "Only fear the Lord, and serve Him in truth with all your heart…" (1 Sam. 12:24). Joshua had spoken these words: "Now therefore, fear the Lord, serve Him in sincerity and in truth…" (Joshua 24:14). Aaron and his sons could have performed their duties according to truth, but they would not have been able to do so with a joyful spirit. And that would not have pleased God.
When Moses heard this explanation, he was pleased. (The same Hebrew word as in verse 19, accepted, is usually translated "pleased"). The text does not record God saying anything one way or the other. Presumably, He was pleased with their decision, also. Aaron, then, the father, and his two remaining sons did not follow a command because they could not do so with the joy expected of them. They chose to refrain from hypocrisy.