Session 4: The Fire

Session Overview

Creedal Statement

And God spoke all these words, saying,
I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
You shall have no other gods before me.
You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.
You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.
Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.

Key Elements

• Key Passage - Leviticus 8:1–10:20
• Scripture Memory - Sing to the Lord, all the earth. Proclaim His salvation day after day. Declare His glory among the nations, His wonderful deeds among all peoples. For great is the Lord, and greatly to be praised; He is to be feared above all gods. 1 Chronicles 16:23–25
• Catechism Question - Q: How does God expect his name to be treated? A: Glory.

Introduction

You are to be holy to Me because I, the Lord, am holy, and I have set you apart from the nations to be My own.

Render his name sacred. We can add nothing to his essential glory; but we are said to honor and sanctify his name when we lift him up in the world … He cannot be greater than he is—but we may make him appear greater in the eyes of others.

God is holy! He is completely set apart, in a class to himself. Incomparable and immutable (unchangeable), God has no rivals. He is perfect, pure, and unchanging in his person. He is matchless, flawless, and blameless in his character. He is righteous, loving, and powerful in all his works. He is always true to himself and always good to his creation. He rules the world as a just judge and yet cares for the world as a loving savior. Without equal and beyond compare, God is above and beyond human limitation, frailty, and sin. As such, he cannot be treated as we commonly treat those around us. God’s holiness demands that he be approached on his terms. This is not only for his honor but also for our good. The blessings of the best possible life are available to those who learn what it looks like to take God seriously and treat him according to his inestimable worth. For Christians, the life of faith should reflect God’s supreme holiness through wholehearted devotion.

To live for God is no light matter. At the core of a disciple’s life is a call to live with a sincere and serious consciousness of God’s presence and character. To be steadfast to God involves earnestly living before God. A life faithfully lived in God’s presence is accountable, reverent, dutiful, and obedient. As we seek to live faithfully for God, we can potentially err in two extremes. On the one hand, we can think of the Christian life in an overly rigid way. In our efforts to treat God with reverence, we can mistakenly consider God as a stiff and standoffish micromanager who stringently rules the universe without concern for our well-being. In the case of this unbiblical portrait of God and the Christian life, we are in danger of depersonalizing God and emptying the Christian life of joy. On the other hand, we can tend toward a life that is casual, informal, and anti-authoritarian. In this way, we can foster such an easygoing and nonchalant approach to our faith that God appears as nothing more than a permissive pushover, a divine doormat, or a cosmic pal. In the case of this equally unbiblical perspective, we are in danger of emasculating God. The Scriptures forbid us from either extreme. Instead, the Bible summons us to a life of holy living before a holy God, living faithfully and accountably in God’s presence with an accurate understanding of his character and person.

In Leviticus 8:1–10:20, we read about the establishment of the Israelite priesthood. This narrative is set within a larger context of the giving of the Jewish law. Highlighting key aspects of the life of faith, this historical record recounts the consecration of Jewish priests, the offering of sacrifices to God, and the glorious appearance of God to his people. A warning and an instruction in the faith, this story also records the fatal calamity that took place when two of Aaron’s sons, Nadab and Abihu, treated God irreverently and made an illicit sacrifice. In the end, the story emphasizes what it looks like to follow God in faithful devotion, to live with a consciousness of his presence and character, and to rest under the coverage of his atoning grace and loving mercy.

To experience God’s blessing, we must learn this foundational principle of the faith: we take God seriously and live faithfully before him in all areas of life. Basic to this statement of the Christian life is to treat God according to his character, to enter into his presence according to his provision, to live in his presence according to his will, and to serve God according to his word. Inasmuch as this narrative highlights the severity of God’s judgment and the gravity of human sin, it also showcases God’s atoning mercy. To take God seriously does not mean to live a stolid life of joyless duty. On the contrary, it invites us to discover the beauty of God’s holiness in a way that leads to our great delight and felicity. Consequently, as we engage this text, may the ancient narrative serve as a mirror for our own lives. In so doing, may we heed God’s summons to draw near to him in faith, holiness, reverence, submission, and the fear of the Lord.

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

Take God seriously in all areas of life.

Passage Overview

As Christians, we learn from the experience of others. Good examples of faithfulness and negative examples of faithlessness are both instructive for our Christian faith. In this biblical narrative, the consecration of the priests highlights the importance of a fully devoted life to the Lord. The account of atoning sacrifices emphasizes our need for forgiveness and divine mercy. Additionally, the catastrophic blunder of Nadab and Abihu offers us a harrowing parable of the consequences of not treating God as holy. Like the structure of the text itself, the characters in this historical narrative offer a severe warning of God’s judgment and a community exhortation to faithful submission to God’s will. What this story offers is an opportunity to live vicariously through the lives of failing priests, emulate the devotion of the faithful priests, and rest in the perfect sacrifice of Jesus, our great High Priest. In this way, we can examine our own hearts and lives with honesty, sincerity, and intentionality. Use the following commentary to help you understand the biblical text and deepen your reverence for our holy God.

Passage Outline

Taking God Seriously

You must not profane My holy name. I must be acknowledged as holy among the Israelites. I am the Lord who sanctifies you, who brought you out of the land of Egypt to be your God. I am the Lord.

Without holiness, power and knowledge do not render any being more lovely, but rather more hateful … The holiness of an intelligent creature, is the glory of all his natural perfections. Holiness is in a peculiar manner the glory of the divine nature. This sheds a loveliness on all his other attributes …. No other attribute is truly lovely without this, and where this exists, every other attribute cannot be but lovely …. The saints are lovely, because they are saints, or holy ones. The Christian religion is excellent, because, above all other religions, it is a holy religion.

Introduction

Casual Christianity is a contradiction of terms. Because the Christian faith is built upon the firm foundation of grace, forgiveness, mercy, and compassion, many think that God is indifferent to evil or apathetic to our personal sins. This could not be further from the truth. God’s intense hatred of sin is the backdrop against which his grace and mercy take on substantive meaning and materialize into an enduring reality that we can experience. Only when we take God seriously can we discover the gravity of our sin, the severity of divine judgment, the majesty of God’s holy character, the immensity of his love for us, and the extravagance of his grace. The Bible records many instances in which these characteristics of God and the dynamics of the Christian faith are clearly demonstrated. In this session, we will study an Old Testament narrative in the book of Leviticus to help us learn about these core aspects of a disciple’s life.

On the surface, the narrative of Leviticus 8:1–10:20 looks complicated. It is filled with priestly instructions, ancient rituals, and explanations of an elaborate sacrificial system. Despite the literary difficulty of the narrative, its theological substance greatly repays those who faithfully and attentively study the biblical text. At a historical level, this narrative represents the commencement of the priesthood in Israel. It recounts the consecration of Aaron, his sons, and the tabernacle. After their dedication to God’s service, the priests began their priestly work, offering sacrifices on behalf of themselves and the Israelite community. After the inauguration of this priestly ministry, two of Aaron’s sons disregarded God’s holiness and disobeyed God’s instructions by offering unauthorized fire. This infraction resulted in severe judgment, warning the rest of the community that living faithfully, reverently, and obediently before God is an important and serious matter.

This challenging and searching narrative offers more than a mere historical account. It teaches us about a core principle of the Christian faith: we must take God seriously by relating to him in a way that is worthy of his holy and glorious character. Believers live the best possible life as they find acceptance with God, consecrate themselves to his will, and daily live in his presence. As such, this Old Testament chronicle of the Israelite priesthood reminds us about core aspects of the Christian life: faith, grace, atonement, obedience, and the fear of the Lord. Even though this story highlights these important facets of the faith, they are foretastes of the fuller life available for Christians. Importantly, we will see that all of the Old Testament dynamics of the priestly system are fulfilled in Christ. Although it will be work, let us study this ancient historical narrative with a spirit of humility, a heart of eagerness, and a mind of wisdom, learning what it means to draw near to a holy God in submission to his will and work.

From Head to Toe: Living Wholly Consecrated to God’s Service

Biblical Narrative (Leviticus 8:1–36)

In preparation for the consecration of the priesthood, God instructed Moses (8:1) to gather “Aaron and his sons, their garments, the anointing oil, the bull of the sin offering, the two rams, and the basket of unleavened bread” (8:2). God told his servant to “assemble the whole congregation at the entrance to the Tent of Meeting” (8:3). Moses obeyed what God “commanded to be done” (8:5; cf. 8:4). After they were gathered together with the special clothing, special oil, special animals, and special bread, Moses “presented Aaron and his sons” (8:6). Specifically, Moses “washed them with water” (8:6) and clothed them with special garments: tunic, sash, robe, ephod, breastpiece with the Urim and Thummim, and turban with the gold plate (8:7–9, 13). Afterward, as a form of consecration, Moses “anointed the tabernacle and everything in it” (8:10; cf. 8:11). He sprinkled oil “on the altar seven times,” consecrating the altar, its utensils, the basin, and the basin stand to the Lord (8:11). Then, he poured oil on Aaron’s head, dedicating him to the Lord (8:12).

Subsequently, they offered a bull for a sin offering (8:14–17), a ram for a burnt offering (8:18–21), and another ram for an ordination offering (8:22–29). To offer these sacrifices, they laid their hands on the animal (8:14, 18, 22), slaughtered it (8:15, 19, 23), put its blood on the altar or person (8:15, 19, 23–24), and burned its fat (8:16, 20–21, 25–29). For the sin offering, Aaron and his sons laid hands on the bull, slaughtered it, and put its blood on the altar (8:14). The rest of the blood was poured at the altar’s base (8:15). This act consecrated the altar “so that atonement could be made on it” (8:15). Moses burned the fat of the entrails, the lobe of liver, both kidneys, and the kidney fat on the altar (8:16). The hide, flesh, and dung was burned outside the camp (8:17).

For the burnt offering, Aaron and his sons laid their hands on the ram (8:18), slaughtered it (8:19), and sprinkled its blood on the altar (8:19). After killing the ram as a burnt offering, Moses “cut the ram into pieces” and “burned the head, the pieces, and the fat” (8:20). Having “washed the entrails and legs with water,” Moses then “burned the entire ram on the altar” (8:21). This was “a burnt offering, a pleasing aroma, an offering made by fire to the Lord” and was performed “just as the Lord had commanded Moses” (8:21). After slaughtering the second ram, “the ram of ordination” (8:22; cf. 8:23), Moses “took some of its blood and put it on Aaron’s right earlobe, on the thumb of his right hand, and on the big toe of his right foot” (8:23). Moses similarly applied this blood to Aaron’s sons and then to the altar (8:24) and burned the fat (8:25). Moses took “one cake of unleavened bread, one cake of bread made with oil, and one wafer” and he placed these “on the fat portions and on the right thigh” (8:26). Aaron and his sons waved these as a wave offering (8:27). These items were returned to Moses and he burned them with the burnt offering (8:28). This was “an ordination offering, a pleasing aroma, an offering made by fire to the Lord” (8:29).

To consecrate Aaron, his sons, and their clothing, Moses “took some of the anointing oil and some of the blood that was on the altar and sprinkled them” (8:30). Then, Moses told them to boil the meat at the entrance of the tent of meeting and eat it along with the bread (8:31). Whatever was left over was supposed to be burned (8:32). Afterward, the consecrated priests were not allowed to leave the tent of meeting for seven days (8:33–36). They were to remain at the entrance of the tent of meeting “day and night for seven days and keep the Lord’s charge so that you will not die” (8:35). God had made atonement for them (8:34) and was setting them apart to his full service.

Biblical Principles

Sacrifice and Substitute for Sin. In the Old Testament, God set up a system of priests and sacrifices as a means for his people, Israel, to enjoy an ongoing relationship with him. This system had a set of rules that governed how people could approach God. These were not random rules engineered by a capricious or distant God. Rather, these rules were a means for a holy God to relate to sinful humans. To draw near to sacred and uncorrupted deity, sinful humans relied upon sacrifices to atone for their sin. Unclean priests could only enter into the presence of a pure and blameless God once they had washed and cleansed themselves. Unblemished animals were offered on behalf of imperfect humanity, enabling them to enter into the presence of a perfect God. Not every Israelite could enter God’s presence the same way. Only priests, those dedicated to God’s service, were consecrated intermediaries between God and man. These priests, who offered sacrifices on their own behalf, would also offer sacrifices on behalf of God’s people. Therefore, what the priests uniquely experienced in their consecration to priestly work has general relevance to what it means to live a life that is pleasing to God.

Fundamentally, we consecrate ourselves to God’s service through sufficient sacrifice. Coming to God on his terms means to rely upon God-appointed sacrifice for human sin. This passage highlighted several different kinds of offerings: a bull for a sin offering (8:14–17), a ram for a burnt offering (8:18–21), a second ram for an ordination offering (8:22–29), and unleavened bread for a wave offering (8:26–27). These sacrifices cleansed people of sin, consecrated them to God’s service, satisfied God’s righteous anger, and made it possible to approach and abide in God’s holy presence. By laying hands (8:14, 18, 22) on the animals, the priests were identifying themselves with the animals. The animals were bearing a punishment for the priest’s own sin. This serves as a reminder that no person has sufficient goodness, purity, or holiness to enter into God’s presence. To live in God’s presence and enjoy his favor is possible because a fitting sacrifice serves as a sufficient substitute to absolve one of sin. No longer bound to these Old Testament sacrifices, Christians enjoy a relationship with God because of the once-for-all sacrifice and sufficient substitute of Christ. His death on the cross was an offering that cleanses sinners of their guilt, satisfies the justice of God, and employs people to God’s service.

Complete Devotion to God. The ritualized priestly dedication in this passage teaches us about our own consecration to the Lord and his service. For the Israelite priests, the people, space, and objects involved in the sacrificial system had to be purified. As this narrative recounts the establishment of Israel’s priestly system, it highlights the importance of complete devotion to God. In this first scene, the following entities underwent some form of consecration: Aaron and his sons (8:6–9, 12–13), the altar (8:11, 15, 19, 24), the altar utensils (8:11), the basin and its stand (8:11), and the base of the altar (8:15). Throughout this narrative, specific parts of the priests were consecrated: Aaron’s head (8:9, 12), the right earlobe, the right thumb, and the right big toe of Aaron and his sons (8:23–24), and the garments of Aaron and his sons (8:30). Certain parts of the altar were also consecrated: horns (8:15), base (8:15), and sides (8:19, 24). Essentially, the priests, tabernacle, and everything in it were dedicated to the Lord in the priestly rituals (8:1, 10).

By burning the sacrifices on the altar (8:16, 20, 21, 28, 32; cf. 8:17), the priests were offering these animals (and themselves) to God without reserve. Although portions of the sin offering were burned outside the camp (8:17), “the whole ram” (8:21) of the burnt offering was consumed by the fire on the altar. The life of faith involves a full and complete commitment to the Lord. The sum and substance of our lives—like the fat and entrails of the animals—are to be entirely dedicated to God’s service. We belong wholly to God. What is clear in this passage is that God does not simply want a portion of our lives. He wants it all. Giving him our best, gladly dispensing what is profane, fully surrendering our rights of ownership, and unconditionally yielding to his will are contemporary implications of this ancient Israelite sacrificial system.

A Life of Obedience. The life of faith involves a full dedication to God. Throughout this section, several key terms were used to describe this wholehearted devotion: present (8:6, 13, 18, 22, 24), consecrate (8:10, 11, 12, 15, 30), ordain (8:22, 28, 29, 31, 33), and anoint (8:2, 10, 11, 12, 30; cf. 10:7). Various materials (8:2) were used to symbolize and enact this consecration: clothing (8:7–9, 13), oil (8:2, 10, 12, 30; cf. 8:26), water (8:6, 21), bread (8:26, 31, 32), and blood (8:15, 19, 23, 24, 30). Special clothing signified the sacredness of the priestly work. Anointing oil likely represented divine approval and divine enablement for the work. The use of water marked the need for cleansing and purification to enter God’s holy presence. The use of bread probably recalled God’s provision for redeemed people. The covering in blood emphasized the need for one’s sin to be atoned for before God through a sufficient sacrifice.

That this happened before the assembled congregation (8:3, 4) and at the tent of meeting (8:3, 4) further reinforces the instructive nature of this consecration: what happened specifically to the priests is a general lesson of what it means for all people to enter into God’s presence and live a life that is pleasing to him. The underlying aim of the priestly rituals is similarly true of all believers who have placed their faith in Christ. Although we are no longer bound to these Jewish ceremonies, we enjoy a life fully dedicated to God. At its core, to be dedicated to God is to be given to God. The idea of being “presented” to God highlights the full surrendering and resignation of our lives to God’s authority. The definitive “consecration” to God in this biblical text speaks to our own complete devotion to God: we are removed from the common and set apart to God. As the priests were “ordained” to God’s service, all believers are appointed to God’s work in the world. Although we are not anointed with oil in the same way as Aaron and his sons, we are “anointed” and empowered to be God’s representatives in the world.

The elaborate and intricate details in this narrative highlight a foundational principle of the life of faith: approach God on his terms. To treat God as holy is to live a life of obedience: following God’s commands and taking God at his very word is an expression of trust. Throughout this passage, a spirit of obedience is commended as God’s people are called to do all “as the Lord had commanded” (8:4; cf. 8:5, 9, 13, 17, 21, 29, 31, 34, 35, 36; 9:5, 6, 7, 10, 21; 10:1, 13, 15, 18). To wholly consecrate ourselves to God’s service is to entrust our lives to God’s hand, obey God’s word, surrender to God’s will, abide in God’s presence, enlist in God’s service, and participate in God’s work. This story teaches us about the holiness of God. It also summons us to a holy life. A holy God calls us to holy living. This kind of life also entails living in the constant realization of God’s holy presence. A holy God calls us to an uncommon life: one fully dedicated and set apart to God.

At the Altar: Drawing Near to God’s Presence

Biblical Narrative (Leviticus 9:1–24)

After seven days, Aaron and his sons were ready to begin their priestly service. Therefore, on the eighth day, Moses gathered Aaron and the leaders of Israel together (9:1). Moses instructed Aaron to bring a spotless bull for a sin offering and a spotless ram for a burnt offering (9:2). These animals were to be “without blemish” (9:2) because they would be sacrificed as offerings to a holy God. The rest of Israel was told to bring animals (a male goat, a calf, a lamb for a sin offering, and an ox and ram for a peace offering) and grain (grain mixed with oil) to make offerings to the Lord (9:3–5). The people brought their offerings as they drew near (9:5). All this was done so “the glory of the Lord may appear to you” (9:6; cf. 9:4) and to “to make atonement for yourself and for the people” (9:7).

As the people drew near before God, Aaron “approached the altar” (9:8) to present these offerings to God. First, Aaron offered the sin offering. He dipped his finger in the blood, and put it on the horns of the altar (9:8–9). He burned the fat, kidneys, and liver at the altar (9:10), and then burned the flesh and skin outside of the camp (9:11). Next, he killed the burnt offering and threw its blood on the sides of the altar (9:12). His sons brought him the animal piece by piece, and he, burned it on the altar (9:13). He washed its insides and legs and burned them on the altar as well (9:14).

Then, Aaron offered the offerings of the people according to God’s ordered instructions: sin offering (9:15), burnt offering (9:16), grain offering (9:17), peace offering (9:18), and wave offering (9:19–21). Aaron lifted up his hands and blessed the people (9:22). He came down from offering the sacrifices and, with Moses, blessed the people in the tent of meeting (9:23). Then, the glory of God appeared, and fire came down to consume the animals on the altar (9:23–24). When the people saw this, they shouted and fell down on their faces (9:24).

Biblical Principles

Sacrifice and Atonement. After their consecration to God’s service, the priests actually began their ministry. One of the priests’ main responsibilities was to offer sacrifices on behalf of the people. These sacrifices had to be “without blemish” (9:2; cf. 9:3): a blameless substitute standing in the place of blameworthy sinners. The slaughtering of the animals (9:8, 12, 15, 18) signified the deadly consequences of sin. Without a sacrifice “to make atonement for yourself and for the people” (9:7), sinful humans face God’s divine judgment, resulting in unending death. Sinful humans cannot approach a sinless God without first making atonement for sin. Because God is merciful as well as holy, he instructs his people to offer blameless sacrifices to escape divine judgment. Consequently, the priests acted to “present … before the Lord” (9:2; cf. 9:9, 15–17) and to “sacrifice before the Lord” (9:4) these offerings as a means of appeasing God’s wrath against them. To show that God had accepted these sacrifices—and turned his wrath away from his people—“fire came out from the presence of the Lord and consumed the burnt offering” (9:24).

The ministry of the priests reinforces the important theme of sacrifice. Through God-appointed sacrifice, sinful humans can find atonement for their sin. An atoned life is a life that is covered by the blood of an unblemished sacrifice. A sacrifice is a fitting substitute that bears the punishment of the guilty so that they do not need to endure punishment. Moses purified the altar by putting blood on it, making it ready for use in the sacrifices to come (8:15). After completing the ritual consecration of Aaron and his sons, Moses said that atonement was made for them (8:34). Commencing his service as a priest, Aaron offered a sacrifice to make atonement for himself and the people of Israel (9:7; cf. 10:17). When sacrifice is offered according to God’s character and commands, human sinners can gain forgiveness of sin, receive divine grace, become reconciled to God, and escape God’s wrath. As already mentioned, the sacrifice of Jesus on the cross is the ultimate sacrifice for sin. All the sacrifices in the Old Testament system are fulfilled in Jesus Christ. Jesus’ sacrifice on the cross was “without blemish” and consequently served as a sufficient and effective substitute for human sinners. What the animals could do in part, Jesus alone accomplished in full. Inasmuch as the life of holiness requires an atoning sacrifice to appease God’s righteous judgment against sin, an atoned life is enabled to draw near to a holy God and live a holy life in God’s presence.

Living in God’s Presence. A major theme in the priestly work is that of drawing near to God. A single Hebrew term (qārab) describes presenting a sacrifice to God (9:2, 9, 15–17; cf. 10:3) and drawing near to God (9:5, 7, 8; cf. 10:4–5). The ability to draw near to a holy God is a matter of appropriate sacrifice offered to him. The offering of God-appointed sacrifice—again, ultimately fulfilled in the work of Jesus Christ—gives us access to God’s presence. The Israelites anticipated this: “today the Lord will appear to you” (9:4). Bringing their sacrifices to God, “the whole congregation drew near and stood before the Lord” (9:5) and drew near to “approach the altar” (9:7; cf. 9:8). In the context of offering these sacrifices, the Israelites hoped “the glory of the Lord may appear” (9:6; cf. 9:23). After God accepted their sacrifices, the people received a blessing (9:23; cf. 9:22) and responded in joyful worship (9:24).

The Christian life basks in the reality of a close relationship with God. Because of Christ’s sufficient and sacrificial work on the cross, believers can enjoy life in God’s presence. For disciples, drawing near to God is not an intermittent experience to broker, but is a constant reality to enjoy. Since Christ paid the ultimate sacrifice for sin, we have uninhibited access to God’s presence. As such, God’s nearness invites blessing and joy into our lives. In close relationship with God, Christians delight in God’s glory, majesty, holiness, and grace. Normally, the sheer weight of God’s holiness will destroy sinful and finite humans. Yet, under the coverage of a God-appointed sacrifice, these immense and vast truths of God’s character become that which we can relish. Truly, a life that comes to God on his terms is the definition of the best possible life, precisely because we have gained access to draw near to God. No greater life exists than that of an abiding nearness to a holy God: enjoying God’s approval, exulting in God’s favor, honoring God’s glory, and revering God’s righteous character.

Blessing, Joy, and Worship. The life of faith involves a reverence for God’s holiness. At first glance, deference to a holy God might seem to evoke drudgery, disinterest, and dread. Certainly, one may come to this conclusion by recounting the elaborate sacrifices, rituals, washings, and ceremonies of this narrative. Contrary to this possible perspective, this biblical passage teaches the exact opposite. After the consecration of the priests, the atoning sacrifices at the altar, and the securing of divine approval, the people of Israel enjoyed pronounced blessing (9:23; cf. 9:22), experienced great joy (9:24), and engaged in humble worship (9:24). Blessing, joy, and worship—core experiences of the best possible life—were only possible because the priests took God seriously and approached him on his terms. For those who enter into God’s presence and receive his approval—something ultimately possible only through Christ—they discover the incomparable joy of living in a close relationship with God. However, for those who presume on God’s holiness and ignore the divinely appointed means of atonement, severe judgment and tragic punishment loom.

Unauthorized Fire: Receiving the Severe Warning of God’s Judgment

Biblical Narrative (Leviticus 10:1–20)

Up to this point in the narrative, Moses, Aaron, and the people had followed God’s instructions. This trend of obedience and reverence did not last long. Nadab and Abihu, two of Aaron’s sons, acted unlawfully in God’s presence. Specifically, they “took their censers, put fire in them and added incense, and offered unauthorized fire before the Lord” (10:1). This unapproved use of their censers (a device for burning incense) was “contrary to [God’s] command” (10:1). Instead of fire coming down to consume the offerings (cf. 9:22–24), fire came down and killed Aaron’s sons: “fire came out from the presence of the Lord and consumed them, and they died in the presence of the Lord” (10:2). God then gave this warning: “To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory” (10:3). Aaron’s sons had not treated God in a way that was appropriate to his holiness and glory. They offered sacrifices without following God’s instructions and without revering God’s authority. Because they did not take God seriously, they died under God’s judgment.

After the fire consumed Aaron’s sons, Moses ordered two of Aaron’s cousins—Mishael and Elzaph—to carry the bodies of Nadab and Abihu “away from the front of the sanctuary” (10:4) and “outside the camp” (10:5). They followed these instructions and carried them away in their tunics (10:5). Then, Moses gave Aaron and his priestly progeny strict instructions so that they would not die: “do not let your hair become disheveled and do not tear your garments” (10:6) and do “not go outside the entrance to the Tent of Meeting” (10:7). Meanwhile, “the whole house of Israel” should “mourn on account of the fire that the Lord has ignited” (10:6). Although Mishael and Elzaph were not allowed to mourn at this time, the people of Israel would mourn because of this great judgment that had come upon the Nadab and Abihu. Responding in obedience, “they did as Moses instructed” (10:7).

God gave additional instructions to the priests. They were not allowed to drink alcohol when they went back into the tent of meeting (10:9). They were to “distinguish between the holy and the common, between the clean and the unclean” (10:10), and they were to “teach the Israelites all the statutes that the Lord has given them through Moses” (10:11). Moses then gave instructions to Aaron and his surviving sons, Eleazar and Ithamar, how food should be eaten after being sacrificed (10:12–15). They were to eat the sacrifices in a holy (10:12–13) and clean place (10:14). A blessing to the priests, these offerings were their due (10:13, 14, 15). In other words, God ordained these sacrifices as not only a means to mediate his presence to a holy people, but also as provisions to feed priests dedicated to his service.

Though they were instructed to eat what remained of the sacrifices, Moses found out that the sin offering had not been eaten; Aaron had it burned up (10:16). Moses rebuked Eleazar and Ithamar for not following the instructions to eat the sacrifice (10:17–18). Moses asked, “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” (10:17). Having just lost his sons in a severe act of judgment, Aaron said that he refrained from eating because of all that had happened. In his own way, Aaron was attempting to take God seriously. Aaron asked Moses, “Since these things have happened to me, if I had eaten the sin offering today, would it have been acceptable in the sight of the Lord?” (10:19). In light of God’s holy judgment, they were fearful of mishandling the sacrifices and facing God’s wrath (10:19–20). When Moses heard Aaron’s explanation (and motivation) for their behavior, “he was satisfied” (10:20).

Biblical Principles

Taking God Seriously. When Nadab and Abihu “offered unauthorized fire before the Lord” (10:1), they acted in a way that was “contrary to [God’s] command” (10:1). In contrast to the disobedience of Aaron’s two sons (10:1; cf. 10:18), there were those who did “as Moses had directed” (10:5; cf. 10:7, 11, 13, 15). The instructions for Eleazar and Ithamar not to mourn (10:6) and not to leave the tent of meeting (10:7) further reinforced what it looks like to serve God diligently. While others in the community mourned, these two were to maintain a continued focus on God’s work. This command reinforces the importance of a life of obedience that comes from a heart of wholehearted commitment. Later in the story, Aaron himself did not fully obey God’s command to “eat the sin offering in the holy place” (10:17). While this act was inexcusable, it revealed Aaron’s heart of serious-minded reverence to the Lord (10:19). Aaron expressed his desire to be “acceptable in the sight of the Lord” (10:19). For those who did not take God seriously, they faced divine judgment. Against Nadab and Abihu, “fire came out from the presence of the Lord and consumed them” (10:2), resulting in their death. After this event, Moses gave instructions that were to be followed “or you will die” (10:7; cf. 10:2, 9). All this teaches an important timeless principle: disobedience and defiance of God’s commands are a brazen affront to God’s holiness and glory, a transgression that God will not leave unpunished (10:3). The greatness of God magnifies the gravity of the smallest sin. The flagrant disobedience in this story incited divine (and human) anger, a response of righteous wrath (10:6; cf. 10:16).

Learning about the severity of divine judgment certainly reinforces faithfulness to God. As Nadab and Abihu served as a warning to the Israelite community, they continue to function as a caution to us today. Treating God casually, approaching him in unauthorized ways, using his service for our own self-promotion, defying his commands, or disregarding his holy majesty all put us on the path of divine disfavor. Moses’ record of God’s word has continuing relevance to the life of faith in all cultures and generations: “To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory” (10:3). Although the glory and holiness of God are unchanging aspects of his character, God is also kind and gracious, reminding us that there is hope to find forgiveness and mercy before him.

Community Discipline and Christian Accountability. To follow God as a community of disciples is to attend to the moral life of God’s people. Healthy communities not only approach God in reverence but also renounce disobedience with solemn attentiveness. The diligence of Mishael and Elzaphan to carry the bodies of Nadab and Abihu outside the sanctuary (10:4) and outside the camp (10:4–5) is instructive for church communities today. While Christians show overwhelming grace and forgiveness to those in sin, we do not consider any sin acceptable. Grace toward a sinful community member does not translate into a tolerance of sin. On the contrary, only a rigorous and sober-minded distaste for sin enables forgiveness, grace, and reconciliation to be legitimately extended. A distaste for sin should cause us to grieve disobedience and its destructive results. This is shown by the fact that God instructed “the whole house of Israel” to “mourn on account of the fire that the Lord has ignited” (10:6). Hearts that grieve sin aim to protect disciples and the community of faith from the devastating effects of disobedience. Further, that Mishael and Elzaphan carried the carcasses “in their tunics” (10:5) warns us about our vulnerability. In any act of Christian accountability, church discipline, or shepherding care, a believer can get contaminated in the sin of an erring brother. When we deal with sin in the church community, we need to guard our own integrity before the Lord.

In addition to indicating the corrective aspect of discipline, this passage also endorses a proactive and formative approach to godly living. That is, the life of faith is a matter of committing to godliness as much as a call to renounce sin. The priestly instructions (10:8–11) offer insight into the character of a disciplined follower of Christ. God gave the priestly requirements of abstinence from alcohol (10:9), distinguishing between holy and the common (10:10), and the instruction of God’s commands (10:11). Self-control, godly discernment, and good teaching are essential for the life of faith. Certainly, we enter into a relationship with God based upon the atoning work of Christ’s sacrifice. As we seek to follow Jesus daily, we take God seriously by growing in character, wisdom, and understanding. Such spiritual growth is possible as we renounce sin and proactively pursue spiritual maturity. All of this is only possible by God’s grace.

Faith and Grace. Although Aaron technically disobeyed God’s command by not eating the offering (10:16–18), his heart was not like that of Nadab and Abihu (10:1–3). Aaron had heeded the severe judgment upon his sons and did not want to do anything that made him unacceptable to God (10:19). This reveals a heart of faith, respect, and honor. Treating God seriously begins with a reverent faith. Amazingly, Moses “was satisfied” (10:20) with Aaron’s explanation for not eating the sin offering. Again, while Aaron did not follow God’s command with perfect precision, his heart of faithfulness to God resulted in him not experiencing God’s severe judgment. God is a gracious and loving God. While obedience in the Christian life is a path to blessing, being a Christian is not (first and foremost) a matter of obedience to God. No one can merit acceptance or absolve God’s wrath through their moral conduct. Instead, the foundation of the Christian life—in fact, the foundation of a life of obedience, reverence, and submission—is faith in God. To take God seriously in a life of obedience, one must first take God seriously by receiving atonement for sin, expressing trust in God, and finding cover in his grace, all of which is completely, freely, and only available in Jesus.

Conclusion

In this narrative, we witnessed the consecration of the priests and the tabernacle. This was followed by the commencement of the priestly ministry. Unfortunately, the positive beginnings of the priesthood fell into serious and early tragedy. The flagrant sin by Nadab and Abihu is a graphic and vivid reminder of the severity of sin and the perfection of God’s holy character. Throughout the story, we encounter examples of sacrificial atonement of sin, sober-minded consecration to the Lord, irreverent disobedience from people, and faithful service to God. When we study this ancient text, we discover its profound significance in our time.

Amazingly, the Israelite priesthood—a system and structure that has been superseded by and fulfilled in Christ—teaches us how to live as Christians. Foundational to the Christian life is a heart that takes God seriously, treating him according to the weight of his glory and holiness. When we take God seriously, we find divine approval and acceptance through Christ’s atoning sacrifice. A sincere heart of devotion, characterized by “the fear of the Lord,” causes us to trust God in reverent faith. We express a serious-minded commitment to God by wholeheartedly consecrating our entire life to his will and service. We faithfully live in his presence as we humbly bask in his grace. These lessons (and many more) form a vital foundation for the teaching of this passage: an atoned life transformed into submissive and reverent obedience spurs disciples to live faithfully before a holy God and enjoy the promise of the best possible life.

Session Synopsis

SESSION 4 SYNOPSIS
Taking God Seriously	In this passage, we are taught about the importance of revering God as holy. When God gave his law to the Israelites, he outlined how sinful people could relate to a holy God. In the Old Testament, God set up a priestly structure and sacrificial system. God’s people consecrated the priests and tabernacle and ordained the priestly leaders to their work. Priests made sacrifices and offerings to atone for sin and allow God’s people to dwell in God’s presence without his judgment. Although many of the priests followed God’s commands, two priests disobeyed God and brought about God’s righteous judgment. Ultimately, the sacrifice of Jesus fulfills all of the Old Testament sacrificial requirements. This passage teaches us how to take God seriously in a way that honors God and embraces a life of obedience. A summary of this story’s principles is outlined below.
God’s Character and Christian Devotion	A life of obedience involves taking God seriously. We should honor God as holy by living a life fully set apart to God (10:3, 10, 12–14, 17–18). Believers should exalt God as most glorious by worshiping him above all (10:3). We are to completely submit to God as supreme, obeying his authoritative word (10:1, 11–13, 15). God is righteous, and we should live aware of his just judgment of those who reject and rebel against him (10:2, 6–9). Because God is perfect and sinless, humans should grieve when we sin (10:6). Believers should seek God’s approval above the approval of men (10:16–20) and should approach the Christian life with earnestness, seriousness, and attentiveness (10:3, 6–7, 16, 19).
Sincere Devotion to God	The Jewish priestly structure and sacrificial system teach us about what it means to have complete and wholehearted devotion to God (8:10–11, 16–17, 20–21, 25, 27–28, 32, 36; 9:5, 23; 10:3, 6, 11). When we take God seriously, we live a life of full surrender (8:6, 13, 18, 22, 24; 9:2, 9, 15–17; 10:1, 19), holy consecration (8:10–12, 15, 30; cf. 10:3), committed service (8:22, 28–29, 31, 33), divine duty (8:2, 10–12, 30; 10:7), and submissive obedience (8:4–5, 9, 13, 17, 21, 29, 31, 34–36; 9:5–7, 10, 21; 10:1, 13, 15, 18) to him.
Sacrifice, Substitute, and Atonement	This narrative describes many sacrifices (8:14–27). A fitting sacrifice is a substitute that bears the punishment of death (9:8, 12, 15, 18) for guilty human sinners (8:14, 18, 22). Because God is holy, sacrifices must be blameless (9:2–3) in order to make adequate atonement for sin (8:15, 34; 9:7; 10:17) and appease God’s wrath (9:2, 9, 15–17, 24). The cleansing of sin allows sinners to draw near to God (9:5, 7, 8; 10:4–5) and dwell in God’s presence (9:4–6, 23). Those whose sins have been atoned for enjoy a life of blessing, joy, and worship (9:22–24). Jesus Christ is the only sufficient substitute for human sin. He fulfills all of the priestly requirements and sacrificial systems of the Old Testament.

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

A Letter From the Grave

Practice this story by writing a “Letter from the Grave” from the perspective of Nadab and Abihu after they died. Think through how Nadab and Abihu would address us today. From their experience as priests who were not only anointed and consecrated to God’s service but also took God’s holiness lightly by offering an unlawful offering, what word would they speak to us? What advice would they give you? How would they challenge today’s church? What blind spots would they see in how our culture takes God’s name in vain?

Write a “Letter from the Grave” from the perspective of Nadab and Abihu after they were consumed by fire to their death. Think through some of the following questions: What would they have done differently? What warnings would they have for you? How might they see the contemporary church going astray? What insights might they have into where our culture is taking God lightly?

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.