1 Yahweh spoke to Moses, after the death of the two sons of Aaron, when they drew near before Yahweh, and died;
*Minor differences ignored. Grouped by changes, with first version listed as example.
And the Lord spake unto Moses. A copious description is here given of what we have recently adverted to cursorily, as it were, i.e., the solemn atonement which was yearly made in the seventh month; for when Moses was instructing them as to what sacrifices were to be offered on each of the festivals, he expressly excepted, though only in a single word, this sacrifice, where he spoke of the day of atonement itself, on which they afflicted their souls. Now, therefore, a clear and distinct exposition of it is separately given. For although at other seasons of the year also both their public and private sins were expiated, and for this purpose availed the daily sacrifices, still this more solemn rite was meant to arouse the people's minds, that they might more earnestly apply themselves all the year through to the diligent seeking for pardon and remission. In order, then, that they might be more anxious to propitiate God, one atonement was performed at the end of the year which might ratify all the others. But, that they might more diligently observe what is commanded, Moses makes mention of the time in which the Law was given, viz., when Nadab and Abihu were put to death by God, after they had rashly defiled the altar by their negligence.
The reference to the death of Nadab and Abihu is a notice of the occasion on which the instructions were given, well calculated to add point and emphasis to the solemn admonition to the high priest in the second verse. The death of his sons Leviticus 10:2, for drawing near to Yahweh in an unauthorized manner, was to serve as a warning to Aaron himself never to transgress in this respect.
After the death of the two sons of Aaron - It appears from this verse that the natural place of this chapter is immediately after the tenth, where probably it originally stood; but the transposition, if it did take place, must be very ancient, as all the versions acknowledge this chapter in the place in which it now stands.
And the Lord spake unto Moses, after the death of the two sons of Aaron,.... That is, either immediately after their death, and so this chapter would have stood in its natural order next to the tenth; or else after the above laws concerning uncleanness on various accounts were delivered out, designed to prevent the people entering into the tabernacle defiled, whereby they would have incurred the penalty of death; wherefore, as Aben Ezra observes, after the Lord had given cautions to the Israelites, that they might not die, he bid Moses to caution Aaron also, that he might not die as his sons died; these were Nadab and Abihu:
when they offered before the Lord, and died; offered strange fire, and died by flaming fire, as the Targum of Jonathan; or fire sent down from heaven, as Gersom, by lightning; see Leviticus 10:1.
Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, till that dispensation be at an end. As long as we are continually sinning, we continually need the atonement. The law of afflicting our souls for sin, is a statue which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as a proof that the sacrifices could not take away sin, and cleanse the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Hebrews 10:1, Hebrews 10:3. The repeating the sacrifices, showed there was in them but a feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice needed not to be repeated.
HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Leviticus. 16:1-34)
after the death of the two sons of Aaron, when they offered before the Lord, and died--It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu [Leviticus. 10:1-20]. That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.
The chronological link connecting the following law with the death of the sons of Aaron (Leviticus 10:1-5) was intended, not only to point out the historical event which led to the appointment of the day of atonement, but also to show the importance and holiness attached to an entrance into the inmost sanctuary of God. The death of Aaron's sons, as a punishment for wilfully "drawing near before Jehovah," was to be a solemn warning to Aaron himself, "not to come at all times into the holy place within the vail, before the mercy-seat upon the ark," i.e., into the most holy place (see Exodus 25:10.), but only at the time to be appointed by Jehovah, and for the purposes instituted by Him, i.e., according to Leviticus 16:29., only once a year, on the day of atonement, and only in the manner prescribed in Leviticus 16:3., that he might not die. - "For I will appear in the cloud above the capporeth." The cloud in which Jehovah appeared above the capporeth, between the cherubim (Exodus 25:22), was not the cloud of the incense, with which Aaron was to cover the capporeth on entering (Leviticus 16:13), as Vitringa, Bhr, and others follow the Sadducees in supposing, but the cloud of the divine glory, in which Jehovah manifested His essential presence in the most holy place above the ark of the covenant. Because Jehovah appeared in this cloud, not only could no unclean and sinful man go before the capporeth, i.e., approach the holiness of the all-holy God; but even the anointed and sanctified high priest, if he went before it at his own pleasure, or without the expiatory blood of sacrifice, would expose himself to certain death. The reason for this prohibition is to be found in the fact, that the holiness communicated to the priest did not cancel the sin of his nature, but only covered it over for the performance of his official duties, and so long as the law, which produced only the knowledge of sin and not its forgiveness and removal, was not abolished by the complete atonement, the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand.
*More commentary available at chapter level.