So they came forward and carried them, still in their tunics, outside the camp, as Moses had directed. So they came forwardThis phrase indicates an immediate response to a command, reflecting obedience and reverence for divine instruction. The Hebrew root for "came forward" is "qarab," which often implies drawing near with purpose or intent. In the context of Leviticus, this action signifies the priests' role in maintaining holiness and order within the camp. Historically, the Israelites were a community bound by covenant, and their actions were to reflect God's holiness. and carried them
The act of carrying here is significant, as it involves the removal of Nadab and Abihu's bodies. The Hebrew word "nasa" means to lift or bear, often used in contexts of bearing burdens or responsibilities. This reflects the gravity of the situation, where the consequences of disobedience to God's commands are physically borne by the community. It underscores the seriousness of maintaining purity and obedience in worship. still in their tunics
The mention of "tunics" highlights the priestly garments, which were symbols of their consecration and service to God. The Hebrew word "kutonet" refers to a long shirt-like garment, part of the priestly attire described in Exodus. Despite their sin, the tunics remained, symbolizing the enduring nature of God's calling and the sacredness of their office, even in judgment. This serves as a reminder of the holiness required in approaching God. outside the camp
This phrase is crucial in understanding the concept of holiness and separation in Israelite worship. The camp represented the dwelling place of God's presence among His people. To be taken "outside the camp" was to be removed from the community and the presence of God, often associated with impurity or sin. This action reflects the need to maintain the sanctity of the camp and the seriousness of sin in the community. as Moses had directed
Moses, as the leader and mediator between God and Israel, gave instructions that were to be followed precisely. The Hebrew root "tsavah" means to command or charge, emphasizing the authority of Moses' leadership and the importance of obedience to God's appointed leaders. This phrase underscores the theme of divine order and the necessity of following God's commands through His chosen servants. Persons / Places / Events 1. MosesThe leader of the Israelites, chosen by God to deliver His laws and commandments. In this context, Moses is the one giving instructions regarding the handling of Nadab and Abihu's bodies. 2. AaronThe brother of Moses and the High Priest of Israel. He is the father of Nadab and Abihu, who were struck down by God for offering unauthorized fire. 3. Nadab and AbihuSons of Aaron who were consumed by fire from the Lord for offering unauthorized fire before Him, an act of disobedience and irreverence. 4. Eleazar and IthamarThe remaining sons of Aaron, who were tasked with carrying out the bodies of their brothers from the sanctuary. 5. TabernacleThe sacred place where God dwelled among His people and where the priests performed their duties. It is the setting for the events of Leviticus 10. Teaching Points Reverence for God's HolinessThe incident with Nadab and Abihu underscores the importance of approaching God with reverence and obedience. Worship is not to be taken lightly, and God's holiness demands respect. Obedience to God's CommandsThe specific instructions given by God are not arbitrary; they are meant to guide His people in holiness. Disobedience, especially in worship, has serious consequences. The Role of Leadership in WorshipMoses and Aaron's roles highlight the responsibility of spiritual leaders to uphold God's standards and guide others in proper worship practices. The Consequences of DisobedienceNadab and Abihu's fate serves as a sobering reminder of the consequences of straying from God's commands. It calls believers to examine their own lives for areas of disobedience. The Importance of Community in WorshipEleazar and Ithamar's involvement in removing their brothers' bodies shows the communal aspect of worship and the need for the community to uphold God's standards together. Bible Study Questions 1. How does the account of Nadab and Abihu challenge our understanding of reverence in worship today? 2. In what ways can we ensure that our worship practices align with God's commands, as seen in the broader context of Leviticus? 3. How can spiritual leaders today learn from Moses and Aaron's response to this tragic event? 4. What are some modern-day "unauthorized fires" that believers might be tempted to offer in their worship, and how can we guard against them? 5. How does the communal aspect of worship, as seen in the involvement of Eleazar and Ithamar, apply to our church communities today? Connections to Other Scriptures Exodus 28-29These chapters provide background on the consecration of Aaron and his sons as priests, highlighting the seriousness of their roles and the expectations for holiness. Numbers 3:4This verse recounts the death of Nadab and Abihu, reinforcing the importance of adhering to God's commands in worship. Hebrews 12:28-29This passage emphasizes the need for reverence and awe in worship, reminding believers that God is a consuming fire. People Aaron, Abihu, Eleazar, Elzaphan, Israelites, Ithamar, Mishael, Moses, Nadab, UzzielPlaces TemanTopics Bear, Camp, Carried, Coats, Drew, Forward, Ordered, Outside, Spoken, Tent-circle, Tunics, VestsDictionary of Bible Themes Leviticus 10:1-7 5188 tearing of clothes 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 10:5 NIVLeviticus 10:5 NLTLeviticus 10:5 ESVLeviticus 10:5 NASBLeviticus 10:5 KJV
Leviticus 10:5 Commentaries
Bible Hub |
