"Why didn't you eat the sin offering in the holy place? For it is most holy; it was given to you to take away the guilt of the congregation by making atonement for them before the LORD. Why didn’t you eat the sin offering in the holy place?This question is posed by Moses to Aaron and his remaining sons, Eleazar and Ithamar, after the death of Nadab and Abihu. The sin offering, according to Levitical law, was to be consumed by the priests in a designated holy area within the tabernacle complex. This act symbolized the priests' role in bearing the sins of the people and facilitating atonement. The failure to eat the offering in the prescribed manner could signify a breach of ritual purity and obedience, which was critical in maintaining the sanctity of the tabernacle and the community's relationship with God. For it is most holy;
The designation "most holy" indicates the highest level of sanctity attributed to certain offerings, requiring strict adherence to divine instructions. This classification underscores the offering's role in the sacred rituals of atonement and reconciliation with God. The term "most holy" is used to emphasize the seriousness and the divine nature of the offering, setting it apart from other sacrifices and requiring it to be handled with utmost reverence and care. it was given to you to take away the guilt of the congregation
The sin offering was a provision from God to the priests, enabling them to mediate between the Israelites and God. By consuming the offering, the priests symbolically absorbed the people's sins, facilitating their removal and the restoration of communal purity. This reflects the broader biblical theme of substitutionary atonement, where the innocent bears the guilt of the guilty, prefiguring the ultimate sacrifice of Jesus Christ, who takes away the sins of the world. by making atonement for them before the LORD.
Atonement involves reconciliation between God and humanity, achieved through prescribed sacrificial rituals. The priests' role in making atonement was central to maintaining the covenant relationship between Israel and God. This phrase highlights the mediatory function of the priesthood, which finds its ultimate fulfillment in Jesus Christ, the great High Priest, who offers Himself as the perfect atoning sacrifice, reconciling humanity to God once and for all. Persons / Places / Events 1. MosesThe leader of the Israelites, who is addressing Aaron and his sons in this passage. 2. AaronThe high priest and brother of Moses, responsible for performing the priestly duties. 3. Eleazar and IthamarSons of Aaron, who were expected to follow the priestly instructions. 4. The SanctuaryThe holy place where the priests were to perform their duties and eat the sin offering. 5. The Sin OfferingA sacrificial offering made to atone for the sins of the people, symbolizing purification and forgiveness. Teaching Points The Holiness of God’s CommandsGod's instructions are to be followed with reverence and precision. The priests' failure to eat the sin offering as commanded reflects a deeper issue of obedience and respect for God's holiness. The Role of Priests in AtonementThe priests were mediators between God and the people, highlighting the importance of their role in the sacrificial system. This points to the ultimate mediation of Christ, our High Priest. The Seriousness of Sin and AtonementThe sin offering was a tangible reminder of the seriousness of sin and the need for atonement. This underscores the gravity of sin and the necessity of seeking forgiveness through Christ. Obedience in WorshipWorship involves obedience to God's instructions. The failure to adhere to God's commands in worship can have serious consequences, as seen in the context of Leviticus 10. The Continuity of God’s PlanThe sacrificial system in Leviticus points forward to the ultimate sacrifice of Jesus. Understanding this continuity helps believers appreciate the depth of God’s redemptive plan. Bible Study Questions 1. What does the failure of Aaron's sons to eat the sin offering reveal about their understanding of their priestly duties? 2. How does the role of the priests in Leviticus 10:17 foreshadow the work of Jesus as our High Priest? 3. In what ways can we, as a "royal priesthood," ensure that we are obedient to God's commands in our daily lives? 4. How does understanding the seriousness of the sin offering in Leviticus enhance our appreciation for Christ's sacrifice? 5. What practical steps can we take to ensure that our worship is conducted in a manner that honors God's holiness and commands? Connections to Other Scriptures Leviticus 6:24-30Provides detailed instructions on the handling and consumption of the sin offering, emphasizing its holiness and the role of the priests. Hebrews 9:11-14Discusses Christ as the ultimate high priest and His sacrifice as the fulfillment of the Old Testament sacrificial system, highlighting the transition from the old covenant to the new. 1 Peter 2:9Describes believers as a royal priesthood, connecting the priestly duties of the Old Testament to the spiritual responsibilities of Christians today. People Aaron, Abihu, Eleazar, Elzaphan, Israelites, Ithamar, Mishael, Moses, Nadab, UzzielPlaces TemanTopics Area, Assembly, Atonement, Bear, Community, Company, Congregation, Eat, Eaten, Guilt, Haven't, Holy, Iniquity, Making, Meal, Offering, Sanctuary, Seeing, Sin, Sin-offering, WhereforeDictionary of Bible Themes Leviticus 10:17 6750 sin-bearer Leviticus 10:16-17 6616 atonement, in OT Leviticus 10:16-18 8270 holiness, set apart Leviticus 10:16-20 7444 sin offering Leviticus 10:17-18 6648 expiation Library Strange Fire
'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. 2. And there went out fire from the Lord, and devoured them, and they died before the Lord. 3. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh Me, and before all the people I will be glorified. And Aaron held his peace. 4. And Moses called Mishael …
Alexander Maclaren—Expositions of Holy ScriptureDecember the Thirteenth the Holy and the Profane
"Put difference between the holy and the unholy." --LEVITICUS x. 1-10. The peril of our day is that so many of these differences are growing faint. The holy merges into the unholy, and we can scarcely see the dividing line. Black merges into white through manifold shades of grey. Falsehood slopes into truth through cunning expediences and white lies. Lust merges into purity through conviviality and geniality and good-fellowship. So is one thing losing itself in another, and vivid moral distinctions …
John Henry Jowett—My Daily Meditation for the Circling Year Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He …
Andrew Murray—Holy in Christ Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance …
Lewis Bayly—The Practice of Piety The Value of this Doctrine
"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16, 17). "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16, 17). "Doctrine" means "teaching," …
Arthur W. Pink—The Sovereignty of God The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives …
Thomas Watson—The Ten Commandments No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext …
John Newton—Messiah Vol. 1 Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not …
Thomas Watson—The Ten Commandments Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 10:17 NIVLeviticus 10:17 NLTLeviticus 10:17 ESVLeviticus 10:17 NASBLeviticus 10:17 KJV
Leviticus 10:17 Commentaries
Bible Hub |
