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When the fire of God came upon the sacrifices, "the people shouted, and fell on their faces." While thus in an attitude of prayer, Nadab and Abihu snatched their censers, put fire into them, and put incense upon the fire, as though to send up the prayers of the people to God. In this they sinned, and in consequence paid a fearful penalty. Let us consider -

I. THE NATURE OF THEIR SIN. We are told:

1. That they offered strange fire to God.

(1) The censers were right. They were doubtless those made under the direction of Bezaleel and Aholiab according to patterns shown in the mount (Exodus 25:40).

(2) The composition of the incense also was right; we have no intimation to the contrary. Under proper conditions, therefore, the incense might appropriately ascend with the "prayers of the saints" (see Luke 1:9, 10; Revelation 8:3, 4).

(3) But the fire was wrong. It was a fire of their own kindling: not that which came forth from the Lord. It therefore represented their own spirit rather than the Spirit of God. No prayer can be acceptable that is not divinely inspired (see Isaiah 1:10, 11; Romans 8:26, 27; James 4:3). It matters not how correct the form of words: the censer is nothing; or how orthodox the sentiment: the composition of the incense is nothing, without the sacred fire (1 Corinthians 13:1, 2).

2. That they acted without direction.

(1) This is the force of the words, "which he commanded them not." Their crime was not in doing what was forbidden, but in doing what was not enjoined. Will-worship is offensive to God. No body of uninspired men has any business to "decree rites and ceremonies." We should study the written Word to "prove what is that good and acceptable and perfect will of God" (see Deuteronomy 4:2; Proverbs 30:6; Romans 12:2; Revelation 22:18, 19).

(2) These transgressors were moved by a criminal pride. What had been done hitherto was done by Aaron, his sons only helping him; and done under the direction of Moses. They set divinely constituted authority at naught, which amounted to the despising of the authority of God. It was the very sin of Korah and his company (see Numbers 16).

(3) They introduced confusion. One priest at a time should offer incense in order to foreshadow that One true Priest whose merits, as incense, invests with acceptable fragrance and gives direction to the prayers of the saints (see Psalm 141:2, margin; Romans 8:34; Hebrews 9:24; Revelation 8:3, 4). Here two at once rush in. These foreshadow the confusion of that antichrist which would make "priests" and "saints" and "angels" rivals of the one only Mediator (1 Timothy 2:5, 6).

II. THE LESSONS OF THE PUNISHMENT.

1. God is not to be trifled with.

(1) He "will be sanctified in them that come nigh" to him (see Exodus 19:22; Deuteronomy 32:48-51; Isaiah 5:16; Ezekiel 20:41).

(2) He is "a consuming fire." He will consume our sins in the sacrifice of Christ in his mercy, or he will make us a sacrifice and consume us in his anger. "He that believeth not shall be damned."

2. His vengeance is often retributive.

(1) They sinned by fire; they suffered by fire (see Proverbs 1:31; Isaiah 3:10, 11; Hosea 8:11).

(2) They preferred a fire of their own kindling to the fire of God; God's fire put their censers out, together with the light of their life. Twice we are reminded that they had no children, viz. Numbers 3:4; 1 Chronicles 24:2. So completely was their light extinguished! "Quench not the Spirit."

3. His retributions are sometimes summary.

(1) Their presumption was hasty and their destruction was swift (see 2 Peter 2:1).

(2) They found "no space for repentance." They "died before the Lord," in presence of the mercy-seat, but finding no mercy. No wrath is more terrible than "the wrath of the Lamb."

(3) As their sin foreshadowed that of the Babylonish antichrist, so did their punishment betoken his (see 2 Thessalonians 2:3-8; Revelation 18:8). That judgment will be "before all the people." In it God will be signally "glorified."

4. Mourning for the dead has its laws and limitations.

(1) It must not interrupt the service of God (verses 6, 7; see Nehemiah 6:3; Matthew 8:21, 22; Matthew 12:47-49).

(2) "Aaron held his peace." Did not murmur against God. Moses soothed him by showing that it was a necessary act of justice. Wherein God is glorified we should be content.

(3) It must not have expression in the holy place, which is a type of heaven. There the wisdom and justice of the judgments of God will be so manifest that the punishment of the wicked cannot be mourned.

(4) But mourning is proper in the camp (verses 4-6). The funeral procession through the camp of those corpses, wrapped in the very vestments in which the deceased too vainly gloried, would be an affecting sight. Nadab and Abihu, who had been in the mount, beholding the glory of the Lord (Exodus 24:1), are now by wrath issuing from that same glory brought very low. When a king falls he often finds a scaffold at the foot of his throne. "Be not high-minded, but fear." - J.A.M.

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KJV: And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.

WEB: Nadab and Abihu, the sons of Aaron, each took his censer, and put fire in it, and laid incense on it, and offered strange fire before Yahweh, which he had not commanded them.