Leviticus 10:7
You shall not go outside the entrance to the Tent of Meeting, or you will die, for the LORD's anointing oil is on you." So they did as Moses instructed.
You shall not go outside
This command underscores the sanctity and seriousness of the priestly duties. The Hebrew root for "go outside" is "yatsa," which often implies leaving a designated place or role. In the context of the priesthood, it emphasizes the importance of remaining within the boundaries set by God. The priests were to remain in the holy space, symbolizing their dedication and separation for divine service.

the entrance to the Tent of Meeting
The "Tent of Meeting" was the sacred space where God met with His people, particularly through the mediation of the priests. The Hebrew term "ohel moed" signifies a place of divine appointment. This was not merely a physical location but a spiritual one, where the presence of God was manifest. The entrance was a threshold between the common and the holy, a place of transition into the presence of God.

or you will die
This phrase is a stark reminder of the holiness of God and the seriousness of approaching Him improperly. The Hebrew word "muth" for "die" indicates the severe consequences of disobedience. In the context of Leviticus, it serves as a warning that God's holiness cannot be compromised. The death of Nadab and Abihu earlier in the chapter illustrates the reality of this warning.

for the anointing oil of the LORD is on you
The anointing oil was a symbol of consecration and the presence of the Holy Spirit. The Hebrew word "mashach" means to anoint, and it signifies being set apart for God's purposes. The oil represented the empowerment and sanctification of the priests for their sacred duties. It was a physical sign of a spiritual reality, marking them as holy unto the Lord.

So they did as Moses instructed
This phrase highlights the obedience of Aaron and his remaining sons. The Hebrew root "asah" for "did" implies action and compliance. Their obedience is a model for all believers, demonstrating the importance of following God's commands through His appointed leaders. Moses, as God's chosen leader, conveyed God's will, and their compliance ensured the continuation of their priestly service.

Persons / Places / Events
1. Moses
The leader of the Israelites and the mediator between God and His people. He conveys God's commands to Aaron and his sons.

2. Aaron
The brother of Moses and the first high priest of Israel. He is directly involved in the events of Leviticus 10, dealing with the aftermath of his sons' disobedience.

3. Nadab and Abihu
Sons of Aaron who offered unauthorized fire before the Lord and were consumed by fire as a result of their disobedience.

4. Tent of Meeting
The sacred place where God met with Moses and the priests. It served as the central place of worship and sacrifice for the Israelites.

5. Anointing Oil
A holy oil used to consecrate priests and sacred objects, symbolizing the presence and blessing of God.
Teaching Points
Reverence for God's Commands
The incident with Nadab and Abihu underscores the importance of obeying God's instructions precisely. As believers, we must approach God with reverence and respect for His holiness.

The Role of Anointing
The anointing oil signifies being set apart for God's service. As Christians, we are anointed by the Holy Spirit, called to live lives that reflect our consecration to God.

Obedience and Consequences
The severe consequences faced by Nadab and Abihu remind us that disobedience to God can lead to dire outcomes. We are called to live in obedience to God's Word.

Staying in God's Presence
Aaron and his remaining sons were instructed not to leave the Tent of Meeting. This teaches us the importance of remaining in God's presence, especially during times of trial and testing.

Community and Accountability
Moses' role in instructing Aaron and his sons highlights the importance of community and accountability in our spiritual walk. We need others to guide and support us in our faith journey.
Bible Study Questions
1. What does the anointing oil represent in the context of Leviticus 10:7, and how does this apply to our lives as Christians today?

2. How can we ensure that we approach God with the reverence and obedience that He requires, as demonstrated in the events of Leviticus 10?

3. In what ways does the concept of being "set apart" for God's service challenge our daily living and decision-making?

4. How can we cultivate a lifestyle that remains in God's presence, similar to the instruction given to Aaron and his sons?

5. What role does community play in helping us stay accountable to God's commands, and how can we foster such relationships in our church or small group?
Connections to Other Scriptures
Exodus 30:30-33
Discusses the anointing oil and its sacredness, emphasizing the importance of holiness and consecration.

1 Samuel 16:13
Describes the anointing of David, highlighting the significance of being set apart by God for a specific purpose.

Hebrews 10:19-22
Relates to the concept of entering God's presence with reverence, made possible through Christ, our High Priest.
Nadab and AbihuJ.A. Macdonald Leviticus 10:1-7
Strange Fire; and Jehovah's Judgment Upon itR.A. Redford Leviticus 10:1-7
Counterfeit FireR.M. Edgar Leviticus 10:1-11
Self-Restraint and UtteranceW. Clarkson Leviticus 10:3-7
Submission in BereavementR.M. Edgar Leviticus 10:3-7, 12-20
Restrictions and Infirmities of Religious ServiceS.R. Aldridge Leviticus 10:6, 7
People
Aaron, Abihu, Eleazar, Elzaphan, Israelites, Ithamar, Mishael, Moses, Nadab, Uzziel
Places
Teman
Topics
Anointing, Congregation, Death, Die, Door, Doorway, Entrance, Holy, Lest, Lord's, Meeting, Oil, Opening, Tabernacle, Tent
Dictionary of Bible Themes
Leviticus 10:7

     4488   oil

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 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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