Leviticus 10:17
"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 did you not eat
This phrase is a direct question posed by Moses to Aaron and his remaining sons, Eleazar and Ithamar. The act of eating the sin offering was a commandment given to the priests as part of their duties. In the Hebrew context, the verb "eat" (אָכַל, 'akal) signifies not just physical consumption but also participation in the sacred rites. The priests were to partake in the offering as a means of internalizing the atonement process, symbolizing their role in mediating between God and the people.

the sin offering
The "sin offering" (חַטָּאת, chatta't) was a crucial part of the sacrificial system established in Leviticus. It was designed to atone for unintentional sins and restore the relationship between the Israelites and God. The offering was most holy, indicating its sacredness and the seriousness of sin. The sin offering's purpose was to cleanse and purify, reflecting the holiness required to approach God.

in the sanctuary area
The "sanctuary area" refers to the holy place within the Tabernacle where the priests performed their duties. This area was set apart for divine service, emphasizing the separation between the sacred and the profane. The Hebrew term for sanctuary (מִקְדָּשׁ, miqdash) underscores the concept of holiness and the presence of God. Eating the offering in this area signified the sanctification of the priests and their work.

It is most holy
The phrase "most holy" (קֹדֶשׁ קָדָשִׁים, qodesh qodashim) elevates the sin offering to the highest level of sanctity. This designation required the priests to handle the offering with utmost reverence and care. The holiness of the offering reflects God's nature and the need for purity in worship. It also highlights the gravity of sin and the necessity of atonement.

it was given to you
This phrase indicates that the sin offering was a divine provision for the priests. The offering was not just a ritual but a gift from God, entrusted to the priests for the purpose of atonement. The Hebrew verb "given" (נָתַן, natan) implies a transfer of responsibility and privilege, underscoring the priestly role as mediators.

to take away the guilt
The purpose of the sin offering was "to take away the guilt" (לָשֵׂאת אֶת־עֲוֹן, lase't et-avon) of the congregation. The Hebrew word for guilt (עָוֹן, avon) encompasses sin, iniquity, and the resulting burden. The offering symbolized the removal of this burden, allowing the people to stand blameless before God. This act of atonement was central to maintaining the covenant relationship.

of the congregation
The "congregation" (עֵדָה, edah) refers to the entire assembly of Israel. The sin offering was not just for individual sins but for the collective transgressions of the people. This communal aspect highlights the interconnectedness of the Israelites and their shared responsibility in upholding the covenant with God.

by making atonement for them
The process of "making atonement" (לְכַפֵּר עֲלֵיהֶם, lekhapper alehem) involved covering or purging sin. The Hebrew root (כָּפַר, kaphar) conveys the idea of reconciliation and restoration. Atonement was essential for maintaining the holiness of the community and ensuring God's continued presence among them.

before the LORD
The phrase "before the LORD" (לִפְנֵי יְהוָה, lifnei YHWH) signifies the divine audience and approval of the sacrificial act. The offerings were made in the presence of God, emphasizing His sovereignty and the need for His acceptance. This phrase reminds the Israelites of their accountability to God and the importance of aligning their worship with His commands.

Persons / Places / Events
1. Moses
The leader of the Israelites, who is addressing Aaron and his sons in this passage.

2. Aaron
The high priest and brother of Moses, responsible for performing the priestly duties.

3. Eleazar and Ithamar
Sons of Aaron, who were expected to follow the priestly instructions.

4. The Sanctuary
The holy place where the priests were to perform their duties and eat the sin offering.

5. The Sin Offering
A sacrificial offering made to atone for the sins of the people, symbolizing purification and forgiveness.
Teaching Points
The Holiness of God’s Commands
God'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 Atonement
The 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 Atonement
The 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 Worship
Worship 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 Plan
The 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 6:24-30
Provides detailed instructions on the handling and consumption of the sin offering, emphasizing its holiness and the role of the priests.

Hebrews 9:11-14
Discusses 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 2:9
Describes believers as a royal priesthood, connecting the priestly duties of the Old Testament to the spiritual responsibilities of Christians today.
Submission in BereavementR.M. Edgar Leviticus 10:3-7, 12-20
Ministers to be Examples of PurityR.A. Redford Leviticus 10:8-20
The Spirit of ObedienceW. Clarkson Leviticus 10:12-20
A Contented LawJ. Parker, D. D.Leviticus 10:16-20
Consideration for Neglected DutyBp. Babington.Leviticus 10:16-20
Moses and Aaron an AllegoryJ.A. Macdonald Leviticus 10:16-20
The Afflictions Which Befall the Servants of GodW. Jones.Leviticus 10:16-20
The Vicissitudes of LifeBp. Babington.Leviticus 10:16-20
People
Aaron, Abihu, Eleazar, Elzaphan, Israelites, Ithamar, Mishael, Moses, Nadab, Uzziel
Places
Teman
Topics
Area, Assembly, Atonement, Bear, Community, Company, Congregation, Eat, Eaten, Guilt, Haven't, Holy, Iniquity, Making, Meal, Offering, Sanctuary, Seeing, Sin, Sin-offering, Wherefore
Dictionary 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 Scripture

December 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

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