Exegetical and Hermeneutical Commentary of Leviticus 10:9
Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute forever throughout your generations:
When the priest was on duty he was to abstain from wine and strong drink, lest he should commit excess (see Lev 10:1), and so become disqualified for carrying out the precepts of the ceremonial Law.
Lev 10:9
Strong drink – The Hebrew word is employed here to denote strong drinks of any kind except wine made from the grape.
Lev 10:10
Unholy … unclean – Common, as not consecrated; and what would occasion defilement by being touched or eaten. Compare Act 10:14.
Lev 10:11
That is, that you may, by your example in your ministrations, preserve the minds of the Israelites from confusion in regard to the distinctions made by the divine Law.
Fuente: Albert Barnes’ Notes on the Bible
Lev 10:9-11
Do not drink wine.
Help to temperance
Combine with this verse Jer 35:6; Eph 5:18; 1Th 5:7. Intemperance, one of the giant evils of the land, is self-imposed. This is its saddest feature. All the evils connected with it might be swept away if men so willed.
I. The natural. Use no intoxicants; and thus never acquire a passion for them.
II. The medical. Some treat drunkenness as a disease; and by medicine seek to destroy the appetite for alcohol.
III. The sanitary. Asylums for inebriates have been opened, which combine physical and moral means to effect a cure; and with success.
IV. The legal. Its object is to control or arrest the evil; and by prohibition of its manufacture and sale, to remove it from the land.
V. The voluntary. This involves the pledge and membership in societies banded together for mutual help and safety. Earnest work for others is a good preventative, so long as it is actively continued.
VI. The spiritual. Grace, wherever received, casts out the demon of drink.
VII. The philanthropic. Here is a reform in which to engage. The beneficent change in public sentiment demands devout thankfulness, and is prophetic of what shall be achieved. (Lewis O. Thompson.)
Abstinence recommended
It is one of the attractions of a glass of wine to those who like it, that it gives a different colour to everything the drinker looks at, just as soon as it has any effect at all. If there were no effect from wine-drinking, there would be no temptation to drink wine. But so soon as the wine takes hold of the brain, the brain takes hold with a new grip of everything it thinks of. Memory is keener, anticipation is brighter, and the present is a great deal livelier. Everybody in sight or in thought looks brighter, too. This isnt so bad a world as it seemed an hour ago! When the wine is in, the wit is out. What does a man under the influence of champagne know of sharp distinctions in morals, or in social life, or in logic? The inspired teacher was never more clearly inspired than when that teacher wrote, It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink; lest they drink and forget the law, and pervert the judgment of any of the afflicted. And it was God Himself who insisted that priests should let wine and strong drink alone, lest they should fail to know the difference between holy and unholy, clean and unclean, and lest they should be unable to teach the truth aright. If you want to know what is right, and to do what is right, and to be able to teach others to know and do right, do you let wine and strong drink alone–before you go to church, and after you come back from church. What is good enough for a king, and safe enough for a priest, can wisely be your choice wherever you are. (H. C. Trumbull.)
Excitement to be avoided by ministers
The effect of wine is to excite nature, and all natural excitement hinders that calm, well-balanced condition of soul which is essential to the proper discharge of the priestly office. The things which excite mere nature are manifold indeed–wealth, ambition, politics, the various objects of emulation around us in the world. All these things act, with exciting power, upon nature, and entirely unfit us for every department of priestly service. If the heart be swollen with feelings of pride, covetousness, or emulation, it is utterly impossible that the pure air of the sanctuary can be enjoyed, or the sacred functions of priestly ministry discharged. If we are not keeping our priestly garments unspotted, and if we are not keeping ourselves free from all that would excite nature, we shall, assuredly, break down. The priest must keep his heart with all diligence, else the Levite will fail, and the warrior will be defeated. It is, let me repeat it, the business of each one to be fully aware of what it is that to him proves to be wine and strong drink–what it is that produces excitement–that blunts his spiritual perception, or dims his priestly vision. It may be an auction-mart, a cattle-show, a newspaper. It may be the merest trifle. But no matter what it is, if it tends to excite, it will disqualify us for priestly ministry; and if we are disqualified as priests, we are unfit for everything, inasmuch as our success in every department and in every sphere must ever depend upon our cultivating a spirit of worship. (C. H. Mackintosh.)
Testimony of a clergyman as to the value of total abstinence
The Rev. S. Hooke, vicar of Clopton, Woodbridge, offers the following testimony:–As there are so many of my clerical brethren who are doubtful if they could carry on their arduous labours if they abstained from alcoholic drinks, I write my experience of the last seven years, during which time I have been an abstainer. I believe I can do treble the amount of work without the use of these drinks than with them. At first I doubted if I could, and it was with trembling hand that I signed the pledge of the C.E.T.S. But I thank God from the depth of my heart that I took that step, for I am certain that I have been able to do more real good by my advocacy of total abstinence than I did before. On looking through my diary of last year I find I have preached a hundred and seventy-five times, given forty-four temperance lectures, ninety-five gospel addresses and cottage lectures, besides travelling nearly four thousand miles. Included in the above are the sermons and addresses I delivered at two Church Missions of ten days each. I am thankful to say I enjoy robust health, which I am confident is the result, in part, at least, of total abstinence. I am sure the happiness and joy of doing good to our fallen brothers and sisters more than compensates for the loss of a trifling gratification.
The value of abstinence
It was Dr. Hooks boast that for more than thirty years he had laboured in the manufacturing districts, not for the working classes, but with them, in the measures desired by themselves for the improvement of their class, and having for their object the formation of habits of temperance and prudence; and especially that he had worked with them in the cause of rational recreation and education. It was with a view to aid this wide and general step in the education of the masses that, late in life, he joined the temperance movement, and became a pledged teetotaler. He used to tell the story of his change in this direction in the following way:–I had in my parish at Leeds a man who earned 18s. a week; out of this he used to give 7s. to his wife, and to spend the rest in drink; but for all that, he was a good sort of man. I went to him and said, Now, suppose you abstain altogether for six months. Well, if I do, will you, sir? was his reply. Yes, I said, I will. What, said he, from beer, from spirits, and from wine? Yes. And how shall I know if you keep your promise? Why, sir, you ask my missus, and Ill ask yourn. It was agreed between us for six months at first, and afterwards we renewed the promise. He never resumed the bad habit that he had left off; and he is now a prosperous and happy man in business at St. Petersburg, and I am Dean of Chichester.
Total abstinence a safeguard in responsible positions
On almost all boilers connected with engines there can be found a safety-valve. Whenever the boiler gets too full of steam and is in danger of bursting, this little valve opens and lets the steam out. No one has to watch it, for it opens of itself. There was once a man who wanted to travel on a certain steamboat. He went to the boat and examined the machinery, but he found that there was not an efficient safety-valve on the boiler, so he said to the captain, I wont go on your boat, captain. You havent a proper safety-valve, and I am afraid the boat may be blown up without it. Come down with me to the engine-room, said the captain, and I will show you the best safety-valve in the world. When they reached the engine-room the captain went up to the engineer, and laying his hand on his shoulder, said, There, sir, is my safety-valve, the best to be found anywhere–a man who never drinks anything but cold water. You are right, captain; I want no better safety-valve than that. I will go on this boat. He knew that the engineer would always watch the machinery, and if anything went wrong he would know it instantly. Only a sober man ought to be trusted in such a responsible position; and when boats have such engineers they have the best safety-valves in the world.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Do not drink wine nor strong drink] The cabalistical commentator, Baal Hatturim, and others, have supposed, from the introduction of this command here, that Aaron’s sons had sinned through excess of wine, and that they had attempted to celebrate the Divine service in a state of inebriation.
Strong drink. – The word shechar, from shachar, to inebriate, signifies any kind of fermented liquors. This is exactly the same prohibition that was given in the case of John Baptist, Lu 1:15: Wine and sikera he shall not drink. Any inebriating liquor, says St. Jerome, (Epist. ad nepot.,) is called sicera, whether made of corn, apples, honey, dates, or other fruit. One of the four prohibited drinks among the Mohammedans in India is called [Arabic] sakar, (see the Hedaya, vol. iv., p. 158,) which signifies inebriating drink in general, but especially date wine or arrack. From the original word probably we have borrowed our term cider or sider, which among us exclusively signifies the fermented juice of apples. See on Lu 1:15.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is here added, either because Nadab and Abihu had been led to their error by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at least because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. Drunkenness is so odious a sin in itself, especially in a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is Gods ape in his prescriptions for his worship, required this abstinence from his priests in their idolatrous service.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Do not drink wine or strong drink,…. This law following upon the affair of Nadab and Abihu has caused some to think, and not without some reason, that they were drunk with wine or strong drink, when they offered strange fire; and indeed it is hardly to be accounted for upon any other foot that they should do it; but having feasted that day upon the peace offerings, and drank freely, it being the first day of their entrance on their office, they were, it may be supposed, elated and merry, and drank more than they should; wherefore this law was given, to restrain from such a disorderly and scandalous practice; not only wine, which is inebriating, but strong drink also is forbidden, which, as Aben Ezra says, is made either of a sort of wheat, or honey, or dates: and so Kimchi p and Ben Melech on the place after him observe, that this includes whatsoever inebriates, besides wine; and that their doctors say, whosoever drinks milk or honey (they must mean some strong liquor extracted from thence), if he enters into the tabernacle he is guilty:
thou nor thy sons with thee; the Targum of Jonathan adds, as did thy sons, who died by the burning of fire; that is, he and his sons were to avoid drinking wine or strong drink to excess, as his two sons had done, which led them to offer strange fire, for which they suffered death:
when ye go into the tabernacle of the congregation, lest ye die; they might drink wine at other times, in a moderate manner; but it seems by this they were not to drink any at all when they were about to go to service, or to enter into the tabernacle in order to do it: indeed, according to the Jewish canons, every priest that is fit for service, if he drinks wine, it is forbidden him to enter in (to the tabernacle, and so) from the altar (of burnt offering) and inward (into the holy place); and if he goes in and does his service it is profane (unlawful and rejected), and he is guilty of death by the hand of heaven; and he that drinks the fourth part (of a log) of wine at one time, of wine forty days old; but if he drinks less than a fourth part of wine, or drinks a fourth part and stops between, and mixes it with water, or drinks wine out of the press within forty days (i.e. not quite so many days old), though more than a fourth part, he is free, and does not profane his service; if he drinks more than a fourth part of wine, though it is mixed, and though he stops and drinks little by little, he is guilty of death, and his service is profane (or rejected); if he is drunk with the rest of liquors that make drunk, he is forbidden to go into the sanctuary; but if he goes in and serves, and he is drunk with the rest of liquors that make drunk, whether of milk or of figs (a strong liquor made of them), he is to be beaten, but his service is right; for they are not guilty of death but on account of wine in the hour of service; and it does not profane service, but being drunken with wine q: in imitation of this, Heathen priests were forbid wine, and abstained from it, particularly the Egyptian priests; at whom it is said r, some of them never drink any wine, and others taste but a little of it, because it is said to harm the nerves, to fill the head, or make it heavy, to hinder invention and excite to lust:
[it shall be] a statute for ever throughout all your generations: even to the coming of the Messiah; and now under the Gospel dispensation, though wine in moderation is allowed Gospel ministers, yet they are not to be given to it; it is a shame to any Christian man to be drunk with wine, and more especially a minister, and still more so when in his service; see Eze 44:21.
p Sepher Shorashim, Rad. . q Maimon. Hilchot Biath Hamikdash, c. 1. sect. 1. 2. r Chaeremon apud Porphyr. de Abstinentia, l. 4. c. 6.
Fuente: John Gill’s Exposition of the Entire Bible
9. Do not drink wine, nor strong drink. The second cleanness required in the priests is that they should abstain from wine, and strong drink; (188) in which word Jerome says that everything intoxicating is included; and this I admit to be true; but the definition would be more correct, that all liquors espressed from fruits are denoted by it, in whose sweetness there is nearly as much to tempt men as in wine. Even in these days the Orientals compose of dates as well as of other fruits, liquors, which are exceedingly sweet and delicious. The same rule is, therefore, here prescribed for the priests, whilst in the performance of their duties, as for the Nazarites. Both were allowed freely to eat of all the richest foods; but God commanded them to be content with water, because abstinence in drinks very greatly conduces to frugality of living. For few are intemperate in eating, who do not also love wine; besides, an abundance of food generally satisfies the appetite, whilst there is no limit to drinking, where the love of wine prevails. Therefore, abstinence from wines was enjoined upon the priest, not only that they might beware of drunkenness, but that they might be temperate in eating, and not luxuriate in their abundance. But, inasmuch as sobriety is the main point in moderate living, God especially limited His priests in this respect, lest the rigor of their minds, and rectitude, and integrity of judgment, should be impaired by drinking. Hence it appears how great is man’s proneness to all defilements. Wine is very wholesome as one of our means of nutriment; but by the too free use of it many enervate their strength, becloud their understanding, and almost stupify all their senses so as to make themselves inactive. Some, too, degrade themselves into foul and brutish stupidity, or are driven by it to madness. Thus a pleasure, which ought to have incited them to give God thanks, is taken away from them on account of their vicious excess; and not without disgrace, because they know not how to enjoy God’s good gifts in moderation. He afterwards confirms the fact, that He interdicted wine to the priests when exercising their office, that they may distinguish “between clean and unclean,” and be sound and faithful interpreters of the Law. On this score it became them to be abstemious throughout their whole life, because they were always appointed to be masters to instruct the people; but lest immoderate strictness should tend to disgust them, so that they might be less disposed for the willing performance of the rest of their duty, God deemed it sufficient to admonish them by this temporary abstinence, that they should study to be sober at other times. Thus, then, it must be concluded that none are fit to teach who are given to gluttony, which corrupts the soundness of the mind, and destroys its rigor. The comment of Jerome is indeed a childish one, that “A fat belly does not engender a quick understanding:” for many corpulent men are of vigorous and active intellect, and indeed leanness is often the consequence of drinking too much. But those who stuff their bodies will never have sufficient activity of mind to execute the office of teaching. In conclusion, we gather from this passage, as Malachi says, (Mal 2:7,) that the priests were interpreters of the Law, and messengers of the Lord of hosts, and not dumb masks For though the Law was written, yet God would ever have the living voice to resound in His Church, just as now-a-days preaching is inseparably united with Scripture.
(188) Lat., “ sicera.” Fr, “ ce qui est nomme en Hebrieu Sechar .” Blunt, “The veracity of the Books of Moses, etc.,” art. 13, argues on the probability of Nadab and Abihu’s sin in the offering of strange fire having been the effect of intoxication, from the fact of its relation being immediately followed by this prohibition. — Edit., 1835. Pp. 113, et seq.
Lorinus, however, in loco, refutes the notion from Tostatus, and so also Willet. It appears to have been of Jewish origin; and the principal arguments against it are, — 1. That it is not mentioned in the Scripture; and 2. That the offenders had been ministering from an early hour in the morning.
Fuente: Calvin’s Complete Commentary
(9) Do not drink wine.As the command that the priests are to abstain from any intoxicating liquors when performing their sacred functions follows so closely upon the death of Nadab and Abihu, the opinion obtained as early at least as the time of Christ that there is a connection between the specific sin and the general law, that the two sons of Aaron drank wine to excess when they offered strange fire, and that the present prohibition is based upon that circumstance. Accordingly, the Apostle enjoins that a bishop must not be given to wine, that deacons must not be given to much wine (1Ti. 3:2-3). A similar law existed among the ancient Greeks and Persians, enjoining the priests to abstain from wine.
Nor strong drink.The word (shchr) here rendered strong drink, is the general name of intoxicating drinks, whether made of wheat, barley, millet, apples, dates, honey, or other fruits. One of the four intoxicating drinks which are prohibited among the Mahommedans in India is called Sachar.
When ye go into the tabernacle of the congregation.Better, when ye go into the tent of meeting. The Palestinian Chaldee adds here, as thy sons did who died by the burning fire. The same precept is repeated in Eze. 44:21, Neither shall any priest drink wine when they enter into the inner court. The injunction that on these particular occasions the priests are to abstain from taking it clearly implies that, ordinarily, when not going into the tent of meetingthat is, when not performing their sacred functions in the sanctuarythey were not forbidden to use it if required.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“Drink no wine nor strong drink, you, nor your sons with you, when you go into the tent of meeting, so that you do not die, it shall be a statute for ever throughout your generations,”
The first important requirement is that priests do not enter the tent of meeting while under the influence of alcohol. Alcohol dulls the senses and clearly makes someone ‘blemished’. Only those in full possession of their faculties must enter the Sanctuary, for anything less is not worthy of God. God requires the very best.
Thus to be under the influence of alcohol is clearly to be ‘unclean’. And the uncleanness remains until the total effects of the alcohol have worn off.
And if they do enter under the influence of alcohol they will be in danger of immediate death, for it will be seen as a direct insult to the holiness of God. This is a statute which is permanent for all time, stressing its seriousness. God does not find drunkenness amusing. Paul takes this up with respect to Christian worship when he says, ‘Do not be drunk with wine, in which is excess, but be filled with the Spirit, singing to yourselves in Psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things’ (Eph 5:18-20). This makes quite clear that a state of inebriation is dishonouring to God. To be in such a state is to be less than the best for God, and is to debar us from His presence.
In the Old Testament ‘wine and strong drink’ covers all liquids that cause inebriation especially those which lead men into folly (compare Num 6:3; Deu 29:6; Jdg 13:4; Jdg 13:7; Jdg 13:14; Pro 20:1; Pro 31:4; Pro 31:6). However, it is accepted that men do desire it for themselves and that they may enjoy it in moderation (Deu 14:26). In this context it must be remembered that when fresh, drinkable water was not available, which was often, wine was the main alternative. But it was wine that brought Noah into folly and brought shame on his household (Gen 9:21-27), an incident which was from the beginning a constant reminder of its dangers when taken in excess. In its best form wine makes glad the heart of man (Psa 104:15), but not with the kind of gladness that being present in the tabernacle was intended to give, and misused it is pointed to as leading to disaster. In the light of this each must decide whether he or she wants to be always the best for God or not. But those who would be in His holy place must certainly not be so when under the influence of wine.
“Strong drink” may be a reference to beer brewed from dates or barley, or other such constituents, in contrast with fermented wine. It must be remembered that with water often undrinkable, except direct from springs and some oases, the ancients had to look for palatable alternatives. Variously produced wines and strong drinks provided a ready at hand solution.
But as Paul pointed out. While the world looks to wine for its enjoyment the people of God are to look to the fullness of the Spirit. They are to seek to manifest not vulgar behaviour but the fruit of the Spirit (Eph 5:18-20).
Fuente: Commentary Series on the Bible by Peter Pett
Chiefly of the Second Table
v. 9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, v. 10. And thou shalt not glean thy vineyard v. 11. Ye shall not steal, neither deal falsely, v. 12. And ye shall not swear by My name falsely; v. 13. Thou shalt not defraud, oppress, thy neighbor, neither rob him, v. 14. Thou shalt not curse the deaf, v. 15. Ye shall do no unrighteousness in judgment, v. 16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand against the blood of thy neighbor, v. 17. Thou shalt not hate thy brother in thine heart, not bear him any grudge. Thou shalt in any wise rebuke thy neighbor, v. 18. Thou shalt not avenge,
Fuente: The Popular Commentary on the Bible by Kretzmann
Lev 10:9. Do not drink wine, nor strong drink See the note on Lev 10:1. By strong drink, is here meant, such inflammatory intoxicating liquors, as were made in imitation of wine; as of dates, figs, honey; with many other sorts of liquors, which Pliny call vina factitia, made wines; particularly palm-wine, which was much used in those countries, and reckoned the most intoxicating of any. “The Lord, by this precept,” says Ainsworth, (the spirit of which will always remain in force,) “required sobriety in his priests, and carefulness to administer justly; lest they should drink, and forget the law; should err through wine, and be out of the way through strong drink, Pro 31:5. Isa 28:7. Accordingly the ministers of the Gospel must be sober, and not given to wine,” 1Ti 3:2-3. A learned writer observes, that there was a law among the Carthaginians, which Plato commends, that no magistrate all the year he was in office, nor any judge while he was in action or employment, should so much as taste a drop of wine; which is agreeable to Solomon’s maxim, Pro 31:4. Porphyry informs us, that the Egyptian priests either drank no wine at all, or very sparingly; alledging, as a reason for their abstinence, that it had a tendency to weaken the nerves, affect the head, prejudice the invention, and inflame the animal passions. The reason, however, why wine is forbidden to the Jewish priests, is given in the 10th and 11th verses. It was, that they might preserve a clear, unclouded mind, and might be able, both for themselves, and for the people, to treat holy things with a due distinction, and to teach others to do the same; which seems much to confirm what was hinted in the first note,that Nadab and Abihu had sinned, through a neglect of preserving this clearness of mind. Note; 1. Drunkenness is highly criminal in all, but it is in ministers doubly infamous. 2. Intemperance is often attended with sudden death. 3. It is impossible that they should teach sobriety to others, whose practice gives a lie to their preaching.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lev 10:9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:
Ver. 9. Do not drink wine, nor strong drink. ] As some are of opinion Nadab and Abihu had done; which miscarriage of theirs occasioned this precept. a The perpetual equity whereof is, that ministers be no wine bibbers or tipplers or drunken sots . 1Ti 3:3 Why should it be said as of old, “They have erred because of wine, and have gone out of the way because of strong drink, even the priest and the prophet?” Isa 28:7 Drunkenness is a crime in all, but it is a kind of sacrilege in ministers. And if other drunkards deserve double punishments for their misdemeanours, as Aristotle b judgeth, first for their drunkenness, and then for the sin committed in and by their drunkenness what do drunken priests? Isa 56:12
a Ex malis moribus bonae leges.
b . – Arist., Ethic., lib. iii. cap. 5.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Do not: Num 6:3, Num 6:20, Pro 31:4, Pro 31:5, Isa 28:7, Jer 35:5, Jer 35:6, Eze 44:21, Luk 1:15, Eph 5:18, 1Ti 3:3, 1Ti 3:8, 1Ti 5:23, Tit 1:7
strong drink: The Hebrew shecher, Arabic sakar, or sukr, Greek , from shachar, to inebriate, signifies any kind of fermented and inebriating liquor beside wine. So St. Jerome informs us, that sicera in Hebrew denotes any inebriating liquor, whether made of corn, the juice of apples, honey, dates, or any other fruit. These different kinds of liquors are described by Pliny, who calls then vina factitia. One of the four prohibited drinks among the Mohammedans in India is called sakar, which denotes inebriating liquor in general, but especially date wine.
it shall be: Lev 3:17
Reciprocal: Gen 40:11 – pressed Luk 21:34 – your hearts
Fuente: The Treasury of Scripture Knowledge
Lev 10:9. Do not drink wine nor strong drink It is certainly not improbable that the sin of Nadab and Abihu was owing to this. But if not, yet drunkenness is so odious a sin in itself, especially in a minister, and most of all at the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is Gods ape, required this abstinence from his priests in their idolatrous service. By strong drink here, is meant such inflammatory, intoxicating liquors as were made in imitation of wine, as of dates, figs, honey, with many other sorts of liquors, particularly palm-wine, which was much used in those countries, and was reckoned the most intoxicating of any. The intention of this law was to be always in force: accordingly it is required of the ministers of the gospel, that they be sober, not given to wine.