EGW WritingsLeviticus 10

Letters and Manuscripts — Volume 10 (1895)

Lt 7, 1895

10LtMs, Lt 7, 1895, par. 2

We may present pure doctrines, yet if our work is mingled with self, it depreciates the truth, so that our offering is pronounced by God “strange fire.” [Leviticus 10:1.] It strengthens the prejudice of those who know not the truth, for they judge of our doctrines by the words and works of those who advocate them. If these are not such as to represent its sacredness and value, unbelievers are often led to turn from light and evidence. They may receive altogether wrong ideas, and misrepresent the truth to others because of the impressions that have been given them.

Letters and Manuscripts — Volume 12 (1897)

Ms 63, 1897

12LtMs, Ms 63, 1897, par. 6

In the temple service the Lord gave special directions that the priests were to use on their censers the sacred fire of God’s own kindling, which was kept burning day and night. But Nadab and Abihu perverted their senses by the use of wine, so that they could not distinguish between the sacred and the common. They “took either of them his censer, and put fire thereon, and offered strange fire before the Lord, which he commanded them not. And there went out a fire from the Lord, and devoured them.” [Leviticus 10:1, 2.]

Letters and Manuscripts — Volume 12 (1897)

Ms 78, 1897

12LtMs, Ms 78, 1897, par. 67

What is this day that is so universally exalted? It is a spurious Sabbath, a common working day. It is accepted in the place of the seventh day, which the Lord has sanctified and blessed, and the sure consequence of this course may be seen in the punishment which fell upon Nadab and Abihu, the sons of Aaron. As priests of God, they had been commanded to offer always the fire of God’s own kindling, which was kept burning before God day and night. This law was ever to be observed. But Nadab and Abihu had used wine too freely. Their minds were not keen, but confused; and they were unable to distinguish between the sacred and the common. “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. And there went out fire from the Lord and devoured them, and they died before the Lord.” [Leviticus 10:1, 2.]

Colporteur Ministry

Chapter 10—Pleasing in Voice and Speech

CM 72.2

Words Well Chosen—Do not, because you are among unbelievers, become careless in your words; for they are taking your measure. Study the instruction given to Nadab and Abihu, the sons of Aaron. They “offered strange fire before the Lord, which He commanded them not.” Taking common fire they placed it upon their censers. “And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” Leviticus 10:1-3. Canvassers should remember that they are working with the Lord to save souls, and that they are to bring no commonness or cheapness into His sacred service. Let the mind be filled with pure, holy thoughts, and let the words be well chosen. Hinder not the success of your work by uttering light, careless words.—Manual for Canvassers, 24 (1902).

Letters and Manuscripts — Volume 11 (1896)

Lt 49a, 1896

11LtMs, Lt 49a, 1896, par. 26

Let all beware how they weave self-serving and self-pleasing into the work. If they do this, they dishonor God, and He cannot use them to His name’s glory. In His dealing with Nadab and Abihu, God has shown how He regards this. “Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein.” They performed the outward ceremony, but there was no virtue in their action. They had on the priestly attire, they had the censer, and they put fire and incense thereon; but it was not the sacred fire of God’s kindling, the representation of God’s connection with humanity. They took strange fire, which He had commanded them not to use. “And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” [Leviticus 10:1-3.]

Letters and Manuscripts — Volume 14 (1899)

Lt 89, 1899

14LtMs, Lt 89, 1899, par. 6

These words are full of importance. They are applicable to all those who sit in the editorial chair. Sacred things are mingled with the common. The words of Moses possess a deep meaning: “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. And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” [Leviticus 10:1-3.]

Counsels to Writers and Editors

Chapter 12—Counsels to Editors

CW 90.1

The words of Moses possess deep meaning. “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. And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” Leviticus 10:1-3. This has a lesson for all who are handling the matter that goes forth from our publishing institutions. Sacred things are not to be mingled with the common. The papers that have so wide a circulation should contain more precious instruction than appears in the ordinary publications of the day. “What is the chaff to the wheat?” Jeremiah 23:28. We want pure wheat, thoroughly winnowed.

Manual for Canvassers

Improvement in Speech

MC 24.1

Do not, because you are among unbelievers, become careless in your words; for they are taking your measure. Study the instruction given to Nadab and Abihu, the sons of Aaron. They “offered strange fire before the Lord, which He commanded them not.” Taking common fire they placed it upon their censers. “And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” Leviticus 10:1-3. Canvassers should remember that they are working with the Lord to save souls, and that they are to bring no commonness or cheapness into His sacred service. Let the mind be filled with pure, holy thoughts, and let the words be well chosen. Hinder not the success of your work by uttering light, careless words.

Testimonies for the Church, vol. 7

Personal Experience Needed by Workers

7T 153.1

The words of Moses possess deep meaning. “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. And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” Leviticus 10:1-3. This has a lesson for all who are handling the matter that goes forth from our publishing institutions. Sacred things are not to be mingled with the common. The papers that have so wide a circulation should contain more precious instruction than appears in the ordinary publications of the day. “What is the chaff to the wheat?” Jeremiah 23:28. We want pure wheat, thoroughly winnowed.

The Upward Look

How to Witness for Your Faith, November 24

UL 342.3

Study yourself the instruction given to Nadab and Abihu, the sons of Aaron. They “offered strange fire before the Lord, which he commanded them not.” Taking common fire, they placed it upon their censers, “and there went out fire from the Lord, and devoured them. 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” (Leviticus 10:1-3)....

The Colporteur Evangelist

Canvassers Should Remember

CEv 91.3

Do not, because you are among unbelievers, become careless in your words; for they are taking your measure. Study the instruction given to Nadab and Abihu, the sons of Aaron. They “offered strange fire before the Lord, which He commanded them not.” Taking common fire they placed it upon their censers. “And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” Leviticus 10:1-3. Canvassers should remember that they are working with the Lord to save souls, and that they are to bring no commonness or cheapness into His sacred service. Let the mind be filled with pure, holy thoughts, and let the words be well chosen. Hinder not the success of your work by uttering light, careless words.—Manual for Canvassers, 23, 24.

Testimony Treasures, vol. 3

Personal Experience Needed By Workers

3TT 153.3

The words of Moses possess deep meaning. “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. And there went out fire from the Lord, and devoured them, and they died before the Lord. 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.” Leviticus 10:1-3. This has a lesson for all who are handling the matter that goes forth from our publishing institutions. Sacred things are not to be mingled with the common. The papers that have so wide a circulation should contain more precious instruction than appears in the ordinary publications of the day. “What is the chaff to the wheat?” Jeremiah 23:28. We want pure wheat, thoroughly winnowed.

Letters and Manuscripts — Volume 6 (1889-1890)

Ms 23, 1890

6LtMs, Ms 23, 1890, par. 4

Study, yourself, the instruction given to Nadab and Abihu, the sons of Aaron. “They offered strange fire before the Lord, which he commanded them not.” Taking common fire, they placed it upon their censers, “and there went out fire from the Lord, and it devoured them. Then said Moses unto Aaron, This is that the Lord spake, saying, I will be sanctified in them that come nigh unto me, and before all the people will I be glorified.” [Leviticus 10:1-3.] Canvassers should remember that they are working with God to save souls, and that they are to bring no commonness and cheapness into the <sacred> service of God. As canvassers, they are to fill the mind with pure, holy thoughts. Speech is a precious talent and their words should be well-chosen. Hinder not the success of your work by uttering light, careless words.

Gospel Workers (1915 ed.)

The Sacredness of the Work

GW 20.3

At the hour of worship, as the prayers and praise of the people were ascending to God, Nadab and Abihu, partially intoxicated, took each his censer, and burned fragrant incense thereon. But they transgressed God’s command by using “strange fire,” instead of the sacred fire which God himself had kindled, and which He had commanded should be used for this purpose. For this sin, a fire went out from the Lord, and devoured them in the sight of the people. “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.” [See Leviticus 10:1-7.]

Letters and Manuscripts — Volume 8 (1893)

Ms 27, 1893

8LtMs, Ms 27, 1893, par. 14

“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. And there went out fire from the Lord, and devoured them, and they died before the Lord. 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 ... And the Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations. And that ye may put difference between holy and unholy, and between unclean and clean.” [Leviticus 10:1-3, 8-10.] Nadab’s and Abihu’s minds were beclouded because of intemperance, and in the place of taking the fire God had commanded them they took the common fire, and God destroyed them. If they had kept themselves free from wine they would have distinguished the difference between the sacred and the common. But they went directly contrary to God’s requirements.

Conflict and Courage

Strange Fire, April 4

CC 100.1

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. Leviticus 10:1.

CC 100.2

Next to Moses and Aaron, Nadab and Abihu had stood highest in Israel. They had been especially honored by the Lord, having been permitted with the seventy elders to behold His glory in the mount. But their transgression was not therefore to be excused or lightly regarded. All this rendered their sin more grievous. Because men have received great light, because they have, like the princes of Israel, ascended to the mount, and been privileged to have communion with God, and to dwell in the light of His glory, let them not flatter themselves that they can afterward sin with impunity, that because they have been thus honored, God will not be strict to punish their iniquity. This is a fatal deception. The great light and privileges bestowed require returns of virtue and holiness corresponding to the light given. Anything short of this, God cannot accept. Great blessings or privileges should never lull to security or carelessness. They should never give license to sin or cause the recipients to feel that God will not be exact with them....

CC 100.3

Nadab and Abihu had not in their youth been trained to habits of self-control.... Habits of self-indulgence, long cherished, obtained a hold upon them which even the responsibility of the most sacred office had not power to break. They had not been taught to respect the authority of their father, and they did not realize the necessity of exact obedience to the requirements of God. Aaron’s mistaken indulgence of his sons prepared them to become the subjects of the divine judgments.

CC 100.4

God designed to teach the people that they must approach Him with reverence and awe, and in His own appointed manner. He cannot accept partial obedience. It was not enough that in this solemn season of worship nearly everything was done as He had directed.... Let no one deceive himself with the belief that a part of God’s commandments are nonessential, or that He will accept a substitute for that which He has required.4Patriarchs and Prophets, 359, 360.

Patriarchs and Prophets

Chapter 31—The Sin of Nadab and Abihu

PP 359.1

After the dedication of the tabernacle, the priests were consecrated to their sacred office. These services occupied seven days, each marked by special ceremonies. On the eighth day they entered upon their ministration. Assisted by his sons, Aaron offered the sacrifices that God required, and he lifted up his hands and blessed the people. All had been done as God commanded, and He accepted the sacrifice, and revealed His glory in a remarkable manner; fire came from the Lord and consumed the offering upon the altar. The people looked upon this wonderful manifestation of divine power with awe and intense interest. They saw in it a token of God’s glory and favor, and they raised a universal shout of praise and adoration and fell on their faces as if in the immediate presence of Jehovah.

PP 359.2

But soon afterward a sudden and terrible calamity fell upon the family of the high priest. At the hour of worship, as the prayers and praise of the people were ascending to God, two of the sons of Aaron took each his censer and burned fragrant incense thereon, to rise as a sweet odor before the Lord. But they transgressed His command by the use of “strange fire.” For burning the incense they took common instead of the sacred fire which God Himself had kindled, and which He had commanded to be used for this purpose. For this sin a fire went out from the Lord and devoured them in the sight of the people.

PP 359.3

Next to Moses and Aaron, Nadab and Abihu had stood highest in Israel. They had been especially honored by the Lord, having been permitted with the seventy elders to behold His glory in the mount. But their transgression was not therefore to be excused or lightly regarded. All this rendered their sin more grievous. Because men have received great light, because they have, like the princes of Israel, ascended to the mount, and been privileged to have communion with God, and to dwell in the light of His glory, let them not flatter themselves that they can afterward sin with impunity, that because they have been thus honored, God will not be strict to punish their iniquity. This is a fatal deception. The great light and privileges bestowed require returns of virtue and holiness corresponding to the light given. Anything short of this, God cannot accept. Great blessings or privileges should never lull to security or carelessness. They should never give license to sin or cause the recipients to feel that God will not be exact with them. All the advantages which God has given are His means to throw ardor into the spirit, zeal into effort, and vigor into the carrying out of His holy will.

PP 360.1

Nadab and Abihu had not in their youth been trained to habits of self-control. The father’s yielding disposition, his lack of firmness for right, had led him to neglect the discipline of his children. His sons had been permitted to follow inclination. Habits of self-indulgence, long cherished, obtained a hold upon them which even the responsibility of the most sacred office had not power to break. They had not been taught to respect the authority of their father, and they did not realize the necessity of exact obedience to the requirements of God. Aaron’s mistaken indulgence of his sons prepared them to become the subjects of the divine judgments.

PP 360.2

God designed to teach the people that they must approach Him with reverence and awe, and in His own appointed manner. He cannot accept partial obedience. It was not enough that in this solemn season of worship nearly everything was done as He had directed. God has pronounced a curse upon those who depart from His commandments, and put no difference between common and holy things. He declares by the prophet: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness! ... woe unto them that are wise in their own eyes, and prudent in their own sight! ... which justify the wicked for reward, and take away the righteousness of the righteous from him! ... They have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.” Isaiah 5:20-24. Let no one deceive himself with the belief that a part of God’s commandments are nonessential, or that He will accept a substitute for that which He has required. Said the prophet Jeremiah, “Who is he that saith, and it cometh to pass, when the Lord commandeth it not?” Lamentations 3:37. God has placed in His word no command which men may obey or disobey at will and not suffer the consequences. If men choose any other path than that of strict obedience, they will find that “the end thereof are the ways of death.” Proverbs 14:12.

PP 361.1

“Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, ... for the anointing oil of the Lord is upon you.” The great leader reminded his brother of the words of God, “I will be sanctified in them that come nigh Me, and before all the people I will be glorified.” Aaron was silent. The death of his sons, cut down without warning, in so terrible a sin—a sin which he now saw to be the result of his own neglect of duty—wrung the father’s heart with anguish, but he gave his feelings no expression. By no manifestation of grief must he seem to sympathize with sin. The congregation must not be led to murmur against God.

PP 361.2

The Lord would teach His people to acknowledge the justice of His corrections, that others may fear. There were those in Israel whom the warning of this terrible judgment might save from presuming upon God’s forbearance until they, too, should seal their own destiny. The divine rebuke is upon that false sympathy for the sinner which endeavors to excuse his sin. It is the effect of sin to deaden the moral perceptions, so that the wrongdoer does not realize the enormity of transgression, and without the convicting power of the Holy Spirit he remains in partial blindness to his sin. It is the duty of Christ’s servants to show these erring ones their peril. Those who destroy the effect of the warning by blinding the eyes of sinners to the real character and results of sin often flatter themselves that they thus give evidence of their charity; but they are working directly to oppose and hinder the work of God’s Holy Spirit; they are lulling the sinner to rest on the brink of destruction; they are making themselves partakers in his guilt and incurring a fearful responsibility for his impenitence. Many, many, have gone down to ruin as the result of this false and deceptive sympathy.

PP 361.3

Nadab and Abihu would never have committed that fatal sin had they not first become partially intoxicated by the free use of wine. They understood that the most careful and solemn preparation was necessary before presenting themselves in the sanctuary, where the divine Presence was manifested; but by intemperance they were disqualified for their holy office. Their minds became confused and their moral perceptions dulled so that they could not discern the difference between the sacred and the common. To Aaron and his surviving sons was given the warning: “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations: and that ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken.” The use of spirituous liquors has the effect to weaken the body, confuse the mind, and debase the morals. It prevents men from realizing the sacredness of holy things or the binding force of God’s requirements. All who occupied positions of sacred responsibility were to be men of strict temperance, that their minds might be clear to discriminate between right and wrong, that they might possess firmness of principle, and wisdom to administer justice and to show mercy.

PP 362.1

The same obligation rests upon every follower of Christ. The apostle Peter declares, “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people.” 1 Peter 2:9. We are required by God to preserve every power in the best possible condition, that we may render acceptable service to our Creator. When intoxicants are used, the same effects will follow as in the case of those priests of Israel. The conscience will lose its sensibility to sin, and a process of hardening to iniquity will most certainly take place, till the common and the sacred will lose all difference of significance. How can we then meet the standard of the divine requirements?” “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” 1 Corinthians 6:19, 20. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Corinthians 10:31. To the church of Christ in all ages is addressed the solemn and fearful warning, “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1 Corinthians 3:17.

From Eternity Past

Chapter 31—The Sin of Nadab and Abihu

EP 251.1

After the dedication of the tabernacle, the priests were consecrated to their sacred office. These services occupied seven days; on the eighth day Aaron offered the sacrifices that God required. All had been done as God commanded, and He revealed His glory in a remarkable manner—fire came and consumed the offering upon the altar. The people raised a universal shout of praise and adoration and fell on their faces.

EP 251.2

But soon afterward a terrible calamity fell upon the family of the high priest. Two of the sons of Aaron took each his censer and burned fragrant incense before the Lord. But they transgressed His command by the use of “strange fire.” They took common instead of the sacred fire which God Himself had kindled. For this sin, fire from the Lord devoured them in the sight of the people.

EP 251.3

Next to Moses and Aaron, Nadab and Abihu had stood highest in Israel. They had been especially honored by the Lord, having been permitted with the seventy elders to behold His glory in the mount. All this rendered their sin more grievous. Because men have received great light, because they have, like the princes of Israel, ascended to the mount and been privileged to have communion with God in the light of His glory, let them not flatter themselves that they can sin with impunity, that God will not be strict to punish their iniquity. Great privileges require virtue and holiness corresponding to the light given. Great blessings never give license to sin.

EP 252.1

Nadab and Abihu had not been trained to habits of self-control. The father’s yielding disposition had led him to neglect the discipline of his children. His sons had been permitted to follow inclination. Habits of self-indulgence obtained a hold upon them which even the responsibility of the most sacred office had not power to break. They did not realize the necessity of exact obedience to the requirements of God. Aaron’s mistaken indulgence of his sons prepared them to become the subjects of divine judgment.

EP 252.2

God cannot accept partial obedience. It was not enough that in this solemn worship nearly everything was done as He had directed. Let no one deceive himself with the belief that a part of God’s commandments are nonessential, or that He will accept a substitute for that which He has required. God has placed in His Word no command which men may obey or disobey at will and not suffer the consequences.

EP 252.3

“Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, ... for the anointing oil of the Lord is upon you.” The great leader reminded his brother of the words of God, “Before all the people I will be glorified.” Aaron was silent. The death of his sons in so terrible a sin—a sin which he now saw to be the result of his own neglect of duty—wrung the father’s heart with anguish. But by no manifestation of grief must he seem to sympathize with sin. The congregation must not be led to murmur against God.

EP 252.4

The Lord would teach His people to acknowledge the justice of His corrections, that others may fear. The divine rebuke is upon that false sympathy for the sinner which endeavors to excuse his sin. The wrongdoer does not realize the enormity of transgression, and without the convicting power of the Holy Spirit he remains in partial blindness to his sin. It is the duty of Christ’s servants to show these erring ones their peril. Many have gone down to ruin as the result of false and deceptive sympathy.

EP 253.1

Nadab and Abihu would never have committed that fatal sin had they not first become partially intoxicated by the free use of wine. By intemperance they were disqualified for their holy office. Their minds became confused and their moral perceptions dulled so that they could not discern the difference between the sacred and the common. To Aaron and his surviving sons was given the warning, “Do not drink ... when ye go into the tabernacle of the congregation, lest ye die.” The use of spirituous liquors prevents men from realizing the sacredness of holy things or the binding force of God’s requirements. All who occupied positions of responsibility were to be men of strict temperance that their minds might be clear to discriminate between right and wrong.

From Eternity Past

Partial Obedience Not Acceptable

EP 253.2

The same obligation rests upon every follower of Christ. “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.” 1 Peter 2:9. When intoxicants are used, the same effects will follow as in the case of those priests of Israel. The conscience will lose its sensibility to sin and a hardening will take place, till the common and the sacred will lose all difference of significance. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Corinthians 10:31. To the church of Christ in all ages is addressed the solemn and fearful warning, “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1 Corinthians 3:17.

Conflict and Courage

Too Drunk to Care, April 5

CC 101.1

Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. Proverbs 20:1.

CC 101.2

Nadab and Abihu would never have committed that fatal sin had they not first become partially intoxicated by the free use of wine. They understood that the most careful and solemn preparation was necessary before presenting themselves in the sanctuary, where the divine Presence was manifested; but by intemperance they were disqualified for their holy office. Their minds became confused and their moral perceptions dulled so that they could not discern the difference between the sacred and the common. To Aaron and his surviving sons was given the warning: “Do not drink wine nor strong drink, ... that ye may put difference between holy and unholy, and between unclean and clean....” The use of spirituous liquors has the effect to weaken the body, confuse the mind, and debase the morals. It prevents men from realizing the sacredness of holy things or the binding force of God’s requirements. All who occupied positions of sacred responsibility were to be men of strict temperance, that their minds might be clear to discriminate between right and wrong, that they might possess firmness of principle, and wisdom to administer justice and to show mercy.

CC 101.3

The same obligation rests upon every follower of Christ.... To the church of Christ in all ages is addressed the solemn and fearful warning, “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:17).5Ibid., 361, 363.

CC 101.4

The case of Aaron’s sons has been placed upon record for the benefit of God’s people, and should teach those especially who are preparing for the second coming of Christ, that the indulgence of a depraved appetite destroys the fine feelings of the soul, and so affects the reasoning powers which God has given to man, that spiritual and holy things lose their sacredness. Disobedience looks pleasing, instead of exceeding sinful.6Temperance, 361.

Counsels on Health

Skillful Midwives Needed

CH 366.3

Every practitioner should study carefully the word of God. Read the story of the sons of Aaron in the tenth chapter of Leviticus, verses 1-11. Here was a case where the use of wine benumbed the senses. The Lord demands that the appetite and all the habits of life of the physician be kept under strict control. While dealing with the bodies of their patients, they are to constantly remember that the eye of God is upon their work.

Letters and Manuscripts — Volume 13 (1898)

Ms 174, 1898

13LtMs, Ms 174, 1898, par. 10

Thus were the sons of Aaron honored. But by drinking wine they benumbed the brain and confused the intellect, so that when they went up to minister before God, they took common fire, instead of taking the sacred fire which by divine power was kept burning day and night. The record says, “Nadab and Abihu, the sons of Aaron, took either of them his censor, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord and devoured them, and they died before the Lord. 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 will I be glorified. And Aaron held his peace.” [Leviticus 10:1-3.]

13LtMs, Ms 174, 1898, par. 11

“And the Lord spake unto Aaron, saying, Do not drink wine, nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die; it shall be a statute forever throughout your generations; and that ye may put difference between holy and unholy; and between clean and unclean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.” [Verses 8-11.]

Letters and Manuscripts — Volume 14 (1899)

Ms 121, 1899

14LtMs, Ms 121, 1899, par. 21

Let those who believe the word of the Lord read the instruction contained in Leviticus and Deuteronomy. There they will learn what kind of an education was to leave its impress on the families of the nation of Israel. God’s chosen people were to stand forth distinct and holy, separate from the nations who knew not God. But they were given directions to treat the stranger kindly. He was not to be looked down on because he was not of Israel. The Israelites were to love the strangers, because Christ died as verily to save them as He did to save Israel. The Lord God of Israel would receive them if they chose the society of those who knew and acknowledged Him. In this way they would learn of Jehovah, and glorify Him as they beheld His works in behalf of His chosen people.

Letters and Manuscripts — Volume 14 (1899)

Lt 137, 1899

14LtMs, Lt 137, 1899, par. 2

Many resolutions had been made which had never been carried out, and there seemed to be a heavy burden upon us all. Then a voice said to us, “You have not obeyed the voice of God. In Leviticus you have Christ’s words recorded for your direction in various lines of work, but the principles of God’s Word have been disregarded.”

Letters and Manuscripts — Volume 14 (1899)

Ms 109, 1899

14LtMs, Ms 109, 1899, par. 5

The experience of Nadab and Abihu should be a lesson to all who bear any responsibilities in the service of God. An example of unrighteousness greatly dishonors God, and He will not tolerate it. The tenth chapter of Leviticus records the sin of Aaron’s sons and their punishment. The sacred fire which God commanded should be used in the service of the sanctuary represented God. This fire never went out day nor night, and this was to be used in all their service. But “Nadab and Abihu, the sons of Aaron, took either of them his censor and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord and devoured them, and they died before the Lord. 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.” [Verses 1-3.]

Letters and Manuscripts — Volume 14 (1899)

Lt 221, 1899

14LtMs, Lt 221, 1899, par. 2

I have things to send to you in writing that I deem very important, and I think it will be prepared in a form so that many may be benefited by it. I should oft be so pleased to have talks with you upon matters that are intensely interesting to me, that I am trying to write out, in reference to the specifications in Scriptural injunctions in regard to the duties one to another in Leviticus and Deuteronomy. We must just call to our minds those [precepts on] actual, practical missionary work, and work intelligently, and do the very principles of Christianity, the gospel of the Old Testament.

14LtMs, Lt 221, 1899, par. 5

I cannot write out all that is contained in Leviticus and Deuteronomy. But I think our people in this enlightened age of 1899, if they would go back to the period they call the “Dark Ages” and bring into their practical life the lessons that Christ gave to the Hebrews, they would act out the obedience God required of them. Their hearts would not be so full of selfish principles that when His brethren working in hard fields should ask a favor, that they would close the door of their heart and say, No.

Letters and Manuscripts — Volume 22 (1907)

Ms 53, 1907

22LtMs, Ms 53, 1907, par. 24

Every practitioner needs to study carefully the Word of God. Read the story of the sons of Aaron in the tenth chapter of Leviticus, verses one to eleven. Here was a case where the use of wine benumbed the senses. The Lord demands that the appetites and all the habits of life of the physician be kept under strict control. While dealing with the bodies of their patients, they are to constantly remember that the eye of God is upon all their work.

Letters and Manuscripts — Volume 10 (1895)

Ms 29, 1895

10LtMs, Ms 29, 1895, par. 5

Nadab and Abihu, sons of Aaron, were not careful to cherish a high sense of the sacredness of the sanctuary service. They “took either of them his censor, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He commanded them not. And there went out fires from the Lord, and devoured them, and they died before the Lord.” Mark the following words: “Then Moses said to Aaron, This is that the Lord spake saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified.” [Leviticus 10:1-3.] Will we consider this? Special directions were given that none should show signs of mourning. There was to be no uncovering of the head, no rending of the garments. Not a semblance of reflection should be cast upon God, whose judgment had fallen upon these desecraters of holy things.

10LtMs, Ms 29, 1895, par. 6

The special charge was given to Aaron, “Do not drink wine or strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations.” Mark the reasons given: “That ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.” [Verses 9-11.] Read the whole of the tenth chapter of Leviticus.

10LtMs, Ms 29, 1895, par. 7

The Lord gave special directions in regard to everything connected with His work. He is jealous for His honor. He says, “I will be sanctified in them that come nigh me, and before all the people I will be glorified.” [Verse 3.] The proclamation of His truth, that is to shine amid the moral darkness of the world, is a work over which God and the heavenly angels have supervision. And those who have any connection with that work are to walk, not in the vanity of their own spirit and wisdom, but in the wisdom of God.

Sermons and Talks, vol. 2

Manuscript 126, 1901

2SAT 180.7

“And the Lord said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes” [Exodus 19:10]. They were commanded to wash their clothes. Sanctification to God admits of no untidiness or uncleanliness of the body or of the clothing. Concerning those who are engaged in the service of God it is written, “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” [Leviticus 10:3]. [Exodus 19:11-13, quoted.]

Letters and Manuscripts — Volume 14 (1899)

Lt 84, 1899

14LtMs, Lt 84, 1899, par. 7

The mighty power of the Holy Spirit works an entire transformation in the character of the human agent, making him a new creature in Christ Jesus. Every true child of God “may prove what is that good and acceptable and perfect will of God.” [Romans 12:2.] You need that faith which works by love and purifies the soul. You need to humble yourself under the hand of God. You must be molded and fashioned after the divine similitude. Your entire being needs the divine touch. God declares, “I will be honored of all them that come nigh unto me.” [See Leviticus 10:3.] If you will honor God by a reception of His Spirit, then the truth you advocate will be exalted. The exceeding grace and mercy and love of Christ will be the fruit you bear. The pardoning love of God will be revealed in all you do and say. The Holy Spirit by the mouth of Zechariah beautifully presents this truth as “salvation through the tender mercy of God.” [Luke 1:77, 78.]

Letters and Manuscripts — Volume 14 (1899)

Ms 163, 1899

14LtMs, Ms 163, 1899, par. 2

God would work by His power if men would humble their hearts before Him. “I will be honored in them that come before me,” He says. [Leviticus 10:3.] We turn away many blessings from us because we are so ready to exalt self. When we bend up closely with Jesus Christ, we shall have His meekness. Hateful criticism will die. We will leave unspoken the words of importance, and humble ourselves under the hand of God. We will be kind and true and tenderhearted, and will love one another as Christ has loved us. Then we shall live the truth in the daily life.

Letters and Manuscripts — Volume 16 (1901)

Ms 126, 1901

16LtMs, Ms 126, 1901, par. 7

“And the Lord said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes.” [Exodus 19:10.] They were commanded to wash their clothes. Sanctification to God admits of no untidiness or uncleanliness of the body or of the clothing. Concerning those who are engaged in the service of God, it is written, “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.” [Leviticus 10:3.]

Letters and Manuscripts — Volume 10 (1895)

Lt 59a, 1895

10LtMs, Lt 59a, 1895, par. 24

What precious light and clear evidences we have of the truth of this time. I had no other idea but that you would be selected as president of the General Conference. We pray for you most earnestly that the Lord would give you a healthful, clear understanding of His mind and His will, and then that you shall be worked by the Holy Spirit. I can understand, so also can Willie, your perplexities and your difficulties; and for this reason I have felt most intense desire that you should keep an eye single to the glory of God, that not a man’s mind or judgment shall have control over you. The Lord lives and reigns. “I will,” He says “be glorified in them that come near Me.” [Leviticus 10:3.] I have naught but the most tender, pitying sympathy for you, my brother. [I have had] great difficulty in giving to those [I love the message that God has given] me, and yet I dare not withhold it. [I have to make my face as flint] against the faces of those who are so firm and so stubborn in their own way and in their own unrighteous course. I would not do this work so uncongenial to me if I thought God would excuse me. And when I have written, I have thought that is the last, I shall not have to write more, and then again I am in travail of soul, and I cannot sleep, I cannot rest. I am speaking and writing in the night season clear and admonitory letters, and I awaken with so great a burden, I am, as it were, driven again to take up my pen. I have things opened before me in various ways, and then I dare not keep quiet.

Letters and Manuscripts — Volume 11 (1896)

Lt 27, 1896

11LtMs, Lt 27, 1896, par. 26

Nadab and Abihu, the sons of Aaron, were slain because they placed common fire on their censers, and offered it before the Lord. This the Lord had commanded them not to do. The sacred fire, kept burning day and night, was of God’s own kindling, and was to be used upon the censers of the priests. But Nadab’s and Abihu’s brains were beclouded by the wine which they had been drinking. They had not a clear sense of what they were about, and the sacred fire was not distinguished from the common. Fire from the Lord devoured them, and they died before the Lord. All are to realize that the experience of Nadab and Abihu may be applied to our time. “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.” [Leviticus 10:3.]

Letters and Manuscripts — Volume 12 (1897)

Lt 5, 1897

12LtMs, Lt 5, 1897, par. 26

Those who become careless and reckless and self-indulgent, do not stop to think of the consequences of their actions. Thus it was with Nadab and Abihu, the sons of Aaron. The Word of God had given specific direction that sacred fire only was to be used in the service of God. But the senses of Nadab and Abihu were beclouded with wine, and they offered strange fire before God. They placed themselves in a position where they could not distinguish between the sacred and the common. They used common fire, which God had commanded them not to use, and they died before the Lord. After they were slain, Moses said to Aaron, “This is it that the Lord hath spoken, saying, I will be sanctified in them that come nigh me.” [Leviticus 10:3.]

Letters and Manuscripts — Volume 14 (1899)

Ms 131, 1899

14LtMs, Ms 131, 1899, par. 11

I have not presented before you all that has been opened before my mind, but I would warn our publishing houses to be careful in every move they make. God has greatly humbled the publishing institution at Battle Creek. It was not His pleasure to do this, but He has declared, “I will be sanctified in them that come nigh me.” [Leviticus 10:3.] While the Lord is laying His stroke on our institutions by removing from them the favor of the people, a close investigation should be made of the cause of the chastisement. Let us study the light which the Lord has given for every line of work that has any relation to His service. Let us put away the principles that are not after the mind of God, but which have existed for many years.

Letters and Manuscripts — Volume 14 (1899)

Lt 98, 1899

14LtMs, Lt 98, 1899, par. 11

Will the men who should have a sharp sense of justice and equity continue to work upon a worldly, fraudulent policy? When the Lord moves upon His people to give of their means for a certain purpose, will the men at the head of the work be partakers in an unholy, selfish, covetous course of action? Where is the strength of righteous principle that should be brought into the work? Shall those who have the privilege of handling the sacred fire turn from it to the common fire? To the father of Nadab and Abihu God declares through Moses, “I will be sanctified in all them that come nigh me, and before all the people I will be glorified.” [Leviticus 10:3.]

Letters and Manuscripts — Volume 14 (1899)

Ms 94, 1899

14LtMs, Ms 94, 1899, par. 31

Those who are in the service of God, who profess to believe the truth, should closely examine themselves, to see whether they are in the faith, whether they are using sacred or common fire. At the death of Nadab and Abihu, Moses declared to Aaron, “This is that the Lord spake, saying, I will be sanctified in all them that come nigh me, and before all the people I will be glorified.” [Leviticus 10:3.] Let all who name the name of Christ depart from iniquity.

Letters and Manuscripts — Volume 14 (1899)

Ms 127, 1899

14LtMs, Ms 127, 1899, par. 52

They had before them the example of Nadab and Abihu. The disobedience of these men cost them their lives. Through the use of wine their senses became confused, and they used the common fire in the place of the sacred. They were slain before the Lord. Moses looked with agony of soul upon their punishment. He said to Aaron, “This is that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people will I be glorified.” [Leviticus 10:3.]

14LtMs, Ms 127, 1899, par. 53

God forbade any manifestation of grief for Nadab and Abihu, even on the part of their nearest relations; “lest ye die,” he said, “and lest wrath come upon all the people. But let the whole house of Israel bewail the burning which the Lord hath kindled.” [Verse 6.]

The Desire of Ages

Chapter 75—Before Annas and the Court of Caiaphas

DA 708.4

A high priest was not to rend his garments. By the Levitical law, this was prohibited under sentence of death. Under no circumstances, on no occasion, was the priest to rend his robe. It was the custom among the Jews for the garments to be rent at the death of friends, but this custom the priests were not to observe. Express command had been given by Christ to Moses concerning this. Leviticus 10:6.

From Heaven With Love

Chapter 75—The Illegal Trial of Jesus

HLv 471.1

A high priest was not to rend his garments. By the Levitical law, under no circumstances was the priest to rend his robe. Express command had been given by Christ to Moses concerning this. See Leviticus 10:6. Finite man might rend his own heart by showing a contrite and humble spirit. But no rent must be made in the priestly robes, for this would mar the representation of heavenly things. The high priest who dared to engage in the service of the sanctuary with a rent robe was looked on as having severed himself from God. This action exhibited by Caiaphas showed human passion, human imperfection.

Letters and Manuscripts — Volume 12 (1897)

Ms 102, 1897

12LtMs, Ms 102, 1897, par. 8

It was the general custom for the garments to be rent at the death of friends. The only exception to this was in the case of the high priest. Even Aaron, when he lost his two sons because they did not glorify God as had been specified, was forbidden to show sorrow and mourning by rending his garments. The prohibition was positive. “And Moses said unto Aaron, and unto Eleazar, and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people; but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled.” [Leviticus 10:6.]

Manuscript Releases, vol. 10 [Nos. 771-850]

MR No. 814—Marriage and the Christian Home

10MR 200.1

The wine created by Christ at this time was the best wine those present had ever tasted. But it was free from all fermentation. Christ Himself had forbidden the use of fermented drink, saying, “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations: And that ye may put difference between holy and unholy, and between unclean and clean; And that ye may teach the children of Israel all the statutes which the Lord has spoken unto them by the hand of Moses” (Leviticus 10:9-11).

Letters and Manuscripts — Volume 14 (1899)

Ms 16, 1899

14LtMs, Ms 16, 1899, par. 17

The wine created by Christ at this time was the best wine those present had ever tasted. But it was free from all fermentation. Christ himself had forbidden the use of fermented drink, saying, “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: t shall be a statute forever throughout your generations: and that ye may put difference between holy and unholy, and between clean and unclean; and that ye may teach the children of Israel all the statutes which the Lord has spoken unto them by the hand of Moses.” [Leviticus 10:9-11.]

Patriarchs and Prophets

Chapter 30—The Tabernacle and Its Services

PP 354.2

The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; [See Appendix, note 6.] but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.

The Great Controversy

Chapter 23—What is the Sanctuary?

GC 418.1

The ministration of the earthly sanctuary consisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. “Without shedding of blood,” says the apostle, there is no remission of sin. “The life of the flesh is in the blood.” Leviticus 17:11. The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying: “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.

The Great Controversy (1888 ed.)

Chapter 23—What is the Sanctuary?

GC88 418.1

The ministration of the earthly sanctuary consisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle, and placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. “Without shedding of blood,” says the apostle, there is no remission of sin. “The life of the flesh is in the blood.” [Leviticus 17:11.] The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation.” [Leviticus 10:17.] Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.

From Eternity Past

Chapter 30—The Sanctuary: God’s Dwelling Place in Israel

EP 246.2

The most important part of the daily ministration was the service in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place. (See Appendix, Note 5.) But the flesh was eaten by the priest, as Moses directed, saying, “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17. Both ceremonies symbolized the transfer of sin from the penitent to the sanctuary.

Christ in His Sanctuary

The Services of the Sanctuary

CIHS 50.2

The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17.*NOTE: When a sin offering was presented for a priest or for the whole congregation, the blood was carried into the holy place and sprinkled before the veil and placed upon the horns of the golden altar. The fat was consumed upon the altar of burnt offering in the court, but the body of the victim was burned without the camp. See Leviticus 4:1-21.
When, however, the offering was for a ruler or for one of the people, the blood was not taken into the holy place, but the flesh was to be eaten by the priest, as the Lord directed Moses. See Leviticus 6:26; 4:22-35.
Thus, as the author describes elsewhere: “The sins of the people were transferred in figure to the officiating priest, who was a mediator for the people. The priest could not himself become an offering for sin, and make an atonement with his life, for he was also a sinner. Therefore, instead of suffering death himself, he killed a lamb without blemish; the penalty of sin was transferred to the innocent beast, which thus became his immediate substitute, and typified the perfect offering of Jesus Christ. Through the blood of this victim, man looked forward by faith to the blood of Christ which would atone for the sins of the world.”—Selected Messages, 1:230. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.

Christ in His Sanctuary

Practical Lessons From the Types

CIHS 141.2

The ministration of the earthly sanctuary consisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. “Without shedding of blood,” says the apostle, there is no remission of sin. “The life of the flesh is in the blood.” Leviticus 17:11. The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying: “God hath given it you to bear the iniquity of the congregation.” Leviticus 10:17. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.

From Eternity Past

Appendix

EP 550.5

Note 5, page 246: There were two ways in which the sin (or the record of its forgiveness) was transferred to the sanctuary from the sinner: by some of the blood ofthe sin offering being sprinkled before the veil behind which was the ark; or by the flesh being eaten by the priest. See Leviticus 4:1-21; 6:24-26; 10:17, 18.