Session 11
Leviticus 9:15-10:3
Memory Verse: Leviticus 11:45
The book of Leviticus is famous for being a major hurdle to those reading through the Bible. Its emphasis on sacrifices, offerings, holiness, and purification seems foreign to many Christ followers. Many of the laws feel obsolete for a faith rooted in grace. But the central Christian doctrine of atonement-being reconciled to God through a substitute-is rooted in Leviticus. So, it’s important to understand the book and what it says about sin.
Jewish tradition states that Leviticus should be the first book children study in the synagogue. We still need its truth to learn about the vast gulf separating God and a sinful human race-and how God crossed that gulf. As you begin these sessions on Leviticus, evaluate your own attitudes toward the book. Ask the Lord to give you wisdom and discernment so you can see your story in these pages. And encourage the adults in your Bible study to embrace its message of redemption and holiness.
What will be the venue? What will the attendants wear? What will be the songs? What kind of flowers? Where will everybody stand on the platform? What about vows? Who will be the photographer and videographer? Many details go into planning the wedding service before the big day comes. Watching the video years later with their children or grandchildren, the couple knows the effort was worth it. What a wonderful celebration of their love and devotion! (PSG, p. 100)
That Leviticus played an essential role in God’s program of redeeming His people is clear. In Leviticus 1:1, God spoke to Moses from the tabernacle. Over the next several chapters, He provided directions for proper worship, including the people’s sacrifices (Lev. 1:1-7:38) and the priests’ responsibilities (8:1-9:24).
Leviticus teaches a twofold lesson for Israel and us: (1) how God’s people could avoid defiling God’s land, the sanctuary, and themselves, and (2) what to do when defilement took place. The verb kipper, “to make atonement/to purify,” occurs about fifty times in Leviticus, roughly half of all its references in the whole Old Testament. The general purpose of the book was to show Israel how to become a holy nation that could enjoy God’s presence and blessings while also displaying the light of His glory to the nations.
The survey of the five main individual sacrifices in chapters 1-7 is essential to understanding the many references to offerings in the rest of the Bible. The first three offerings (burnt, grain, and fellowship, chaps. 1-3) produced “a pleasing aroma to the Lord” (1:9; 2:2; 3:5). This phrase figuratively indicates the Lord accepted the offering and the ones making the sacrifice.
The (whole) burnt offering was the most common offering, being the first and last offering of each day. It was the most costly offering, being the only one entirely consumed (Ex. 30:28; 40:6; Lev. 4:7). Its purpose was to “make atonement” (1:4), but it also symbolized total commitment to the Lord (Ps. 66:13-15; Rom. 12:1). The burnt offering was necessary because sin was a personal offense and an act of rebellion against God.
The sin/purification and guilt/reparation offerings were also sacrifices for forgiveness and atonement (Lev. 4:20,26,31,35; 5:16; 6:7). The first was necessary because sin was a contagious plague on the one offering the sacrifice and polluted even the tabernacle itself. The guilt/reparation offering was necessary because sin leaves us morally and spiritually bankrupt, owing an impossible debt to God. Of course, the sacrifices were only effective if they were expressions of a sincere heart (Isa. 1:11-15; Hos. 6:6; Amos 5:21-24; Mal. 1:10). And Jesus’s sacrifice at the cross satisfies all these needs “once for all time” (Heb. 10:10).
Chapters 8-10 describe the ordination of the Aaronic priesthood (Lev. 8:1-36) and the beginning of public worship at the tabernacle (9:1-24). Chapter 10 recounts the story of Nadab and Abihu, Aaron’s sons who died for not practicing their priestly responsibilities faithfully. Chapters 11-15 focus on remaining in a state of ritual “cleanness,” that is, staying fit for worshiping the Lord.
As you read Leviticus 9:15-10:3, identify the different types of offerings and sacrifices and the order in which they were offered. Is there any significance in the order of the offerings? (PSG, p. 101)
EXPLORE THE TEXT
15 Aaron presented the people’s offering. He took the male goat for the people’s sin offering, slaughtered it, and made a sin offering with it as he did before. 16 He presented the burnt offering and sacrificed it according to the regulation. 17 Next he presented the grain offering, took a handful of it, and burned it on the altar in addition to the morning burnt offering. 18 Finally, he slaughtered the ox and the ram as the people’s fellowship sacrifice. Aaron’s sons brought him the blood, and he splattered it on all sides of the altar. 19 They also brought the fat portions from the ox and the ram ?- ?the fat tail, the fat surrounding the entrails, the kidneys, and the fatty lobe of the liver ?- ?20 and placed these on the breasts. Aaron burned the fat portions on the altar, 21 but he presented the breasts and the right thigh as a presentation offering before the Lord, as Moses had commanded.
(v. 15) Aaron presented the people’s offering: Worship began with selecting qualified offerings and bringing them to the tabernacle (Lev. 9:5). This would be Aaron and his sons’ first day “on the job,” their inaugural act as covenant mediators between God and man. Aaron was directed to bring a sin/purification offering and a (whole) burnt offering for the sins of the priests. The elders did the same for the people, along with a fellowship and a grain offering.
With “the whole community” in attendance (v. 5), the offerings were made to provide atonement and forgiveness. The rituals began with the sacrifices for the priests, followed by the people’s offering. Like the construction of the tabernacle, all was done according to “the regulation” God had defined for Moses and Aaron (v. 16).
(v. 17) Grain offering: This was the only bloodless offering God sanctioned (Lev. 2). It always accompanied the daily burnt offerings, but it could also be offered independently in tribute to God. It often reflected the community’s gratitude at harvest. It was especially appropriate with fellowship offerings since a festive, communal meal was involved (Gen. 18:6-7; Judg. 6:19).
(v. 18) Fellowship sacrifice: Unlike the whole burnt offering that was entirely consumed by fire, the fellowship sacrifice was only partly burnt. The burnt portion symbolized what was given to God (Lev. 3:3-5; 7:31). The rest was eaten as a communal meal shared by the priests and those making the offering (7:11-26; Deut. 12:7,17-18).
The focus of the fellowship sacrifice was not atonement or forgiveness, but praise, worship, and celebration of the covenant. When presented with atonement sacrifices, it always came after them. This was like the meal eaten on Mount Sinai by Moses and the leaders (Ex. 24:5,9-11). It was typically brought by an individual in response to an unexpected blessing or in gratitude for an answered prayer (Lev. 7:11-16).
(v. 18) Splattered: The Hebrew word suggests scattering something randomly. The same basic wording was used to describe how Moses threw ashes into the sky to initiate the plague of boils on the Egyptians (Ex. 9:8-10). According to God’s plan, Aaron splattered some of the blood from the fellowship sacrifice on the sides of the altar. Blood was never to be eaten (Lev. 3:17; 7:26-27; 17:10-14). Instead, it served to consecrate the altar that became defiled by human sin.
(v. 19) Fat portions: The two parts of the sacrifice never to be eaten were the fat portions and the blood (Lev. 3:17). Burning fat produced smoke that represented God’s portion and symbolized His necessary participation in the sacrifice (v. 20).
(v. 21) Breasts and the right thigh: The breasts were given to the priests in general, while the right thigh was given specifically to the priest who made the offering (7:30-33). The description, as Moses had commanded, emphasizes diligent obedience to the Lord.
EXPLORE THE TEXT
22 Aaron lifted up his hands toward the people and blessed them. He came down after sacrificing the sin offering, the burnt offering, and the fellowship offering. 23 Moses and Aaron then entered the tent of meeting. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. 24 Fire came from the Lord and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted and fell facedown.
(v. 22) Lifted up his hands: Likely, a gesture of blessing the people, though raising hands also is commonly associated with prayer (Pss. 28:2; 141:2; Lam. 2:19; 3:41; 1 Tim. 2:8). During Hezekiah’s Passover, the priests and Levites were said to “bless the people,” which is interpreted in 2 Chronicles 30:27 as a prayer. So Aaron probably was praying for God to bless the people (see Num. 6:22-27).
This blessing was not a formula of magic words. Instead, it was a prayer rooted in God’s power and offered by the spiritual leaders of the nation. The Lord, not the priest, was the source of blessing.
(v. 22) He came down: Aaron’s coming down from the altar signifies that his work for the moment was done and that all the offerings had been made just as the Lord had commanded. Since the altar was four and a half feet high (Ex. 27:1), all the people who could see the altar would have watched the rituals. This would have given them confidence that God was pleased with their worship.
(v. 23) Moses and Aaron then entered the tent of meeting: Since even Moses had been unable to enter the holy place after the cloud of God’s glory had filled the building (Ex. 40:35), this would have been an enormous turn of events. It may have been that until they came out of the tent the people held their breath. We are not told how long the brothers were in the tent, only that they came out and again blessed the people.
Scholars also suggest that Aaron’s entry into the tabernacle with Moses affirmed his new role as high priest. In the past, Moses had served as the primary mediator between the people and God. Now, that responsibility was passing to Aaron.
(v. 23) The glory of the Lord appeared: God’s glory had been seen on Sinai and had been seen filling the tabernacle. Here, God made Himself known at the nation’s initiation of the priesthood and the sacrificial system. In doing so, He was affirming both. He approved both of the offerings that were presented and the men-especially Aaron-who were offering them.
This passage not only demonstrates God’s approval of the priesthood, but it also highlights His holiness. This is true both in the awesome power of His glory (see v. 24) and His affirmation of the blessing. Holiness is the quality of being unique or set apart, and it serves as a unifying theme for Leviticus. God can set apart people, places, and objects for His use. In turn, these derive their holiness from Him. But He is inherently holy because He is unique in every way. He is matchless in attributes such as His supreme power, goodness and justice (moral purity), as well as His loving mercy.
(v. 24) Fire came down: God’s glory appeared in fire as it had at Sinai (Ex. 19:18). His glory was likewise shown at Mount Carmel when Elijah prayed that God would make Himself known by sending fire from heaven, an act that also would prove that Elijah was His servant (1 Kings 18:37).
(v. 24) Shouted and fell facedown: The people responded in worship with shouts and prostration. This would be repeated by God’s people on Mount Carmel in 1 Kings 18:39. In addition, the inspired writer of Chronicles described an equivalent scene at the dedication of Solomon’s temple (2 Chron. 7:3), which parallels this inauguration of worship at the tabernacle.
EXPLORE THE TEXT
1 Aaron’s sons Nadab and Abihu each took his own firepan, put fire in it, placed incense on it, and presented unauthorized fire before the Lord, which he had not commanded them to do. 2 Then fire came from the Lord and consumed them, and they died before the Lord. 3 Moses said to Aaron, “This is what the Lord has spoken: I will demonstrate my holiness to those who are near me, and I will reveal my glory before all the people.” And Aaron remained silent.
Aaron had four sons: Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu are always mentioned before Eleazar and Ithamar (see Ex. 6:23; 24:1; 28:1) and were probably the oldest. We know that Nadab was the firstborn (Num. 3:2), which means he was likely in line to become the high priest one day. Instead, Eleazar succeeded his father as high priest (20:22-29) and helped lead Israel into the promised land (Josh. 24:33).
(v. 1) Took his own firepan: Among the many masterpieces created by Bezalel were “utensils” for use at the bronze altar, including firepans, or censers (Ex. 38:3; see 35:30-36:1). These were among the many holy items that God designed and set apart to be used in His service (see Num. 16:37-38). Each priest had his own firepan which was probably used in burning incense to the Lord.
(v. 1) Unauthorized fire: For an unknown reason, Nadab and Abihu decided to use their firepans to engage in illicit worship. As sons of Aaron, they were authorized to serve as priests. However, they used their office to offer unauthorized fire. Some scholars suggest that they may have been intoxicated, but that is unlikely. Better explanations include offering incense that was not made according to God’s formula, entering a restricted part of the tabernacle, or using coals that did not come from God’s altar.
(v. 2) Fire came from the Lord: The same thing happened to Aaron’s eldest sons that would happen to the rebellious Levites in Numbers 16:35. These were both examples of apostasy, which is a sin of defiance or rebellion against God. It involved rejection of His covenant (Num. 15:30), for which no atoning sacrifice was provided. The penalty was being “cut off,” which meant either removal from the community or death. The same fire that had consumed the offerings now consumed these rebellious priests. The ones who had offered unholy fire were destroyed by the holy fire of the Lord.
(v. 3) Demonstrate my holiness: Aaron’s reaction to this shocking event is hinted at in Leviticus 10:6-7. Moses commanded him and his two remaining sons to refrain from mourning the loss. Later, in Leviticus 15:10-12, God would explicitly state that the high priest could not defile himself by coming into contact with a dead body, even a close relative. He also could not tear his robes, which was a traditional sign of mourning. The command to Aaron here applies the same principles before they were codified officially.
However, God did not leave him without a word about His divine holiness and glory. He also reinforced His demands that the priests maintain holiness, as well. The phrase those who are near me refers to the priesthood. Those assigned the most holy task of serving in God’s presence must acknowledge and respect the holiness of His character above all else. Nadab and Abihu had failed to live up to that holy standard, and God dealt with them justly.
(v. 3) Aaron remained silent: Aaron’s silence is to be understood as his faithful submission to the severe mercy of God. As noted, priests were not allowed to mourn, so he did not demonstrate any kind of emotion in the moment. But, even more, Aaron understood that God had acted properly in judging Nadab and Abihu. He didn’t even try to defend the rebellion of his sons.
Review these points from Apply the Text on page 108 of the Personal Study Guide:
Challenge the group to identify the statement that most closely matches their spiritual journeys at the moment. Direct them to circle that statement and begin praying for God to show them how to respond and move forward in their walk with Him.
Remind adults about the memory verse on Pack Item 6 (Poster: Key Verse: Leviticus 11:45). Encourage them to keep that verse in mind as they read and reflect on the second set of questions on page 108 of the PSG. Suggest that they spend time this week meditating on the verse and asking God to reveal weak spots in their spiritual lives.
Close with a prayer, asking God to make His will known to each person. Pray that God protects each individual in the group from any hint of “unauthorized” actions in His name.
Reinforce the session by calling each adult early in the week and asking them how you can pray for them as they strive to obey God. Pray for each person during the conversation and commit to continue praying for them during the week. Later in the week, send a text or email of encouragement, stating how glad you are that they are a part of the Bible study.
In His substitutionary death on the cross Christ made provision for the redemption of men from sin. (See Isaiah 53:5-6; 2 Corinthians 5:21.)
Use a study Bible or Bible dictionary to learn more about a feature of Israel’s religious life.
In a Bible dictionary, read the article on sacrifice and offering. Or, scan the notes on Leviticus 1-7 in a study Bible. Make a list of the different types of sacrifices and offerings, what the offerings consisted of, and their purpose.