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To bear the iniquity of the congregation - See on Leviticus 6:26; (note), etc.

To bear the iniquity - See Exodus 28:38 note.

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. GC 418.1

Such was the work that went on, day by day, throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work became necessary for their removal. God commanded that an atonement be made for each of the sacred apartments. “He shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.” An atonement was also to be made for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.” Leviticus 16:16, 19. GC 418.2

The showbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called showbread, or “bread of the presence,” because it was ever before the face of the Lord. It was an acknowledgment of man's dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ. God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings. Both the manna and the showbread pointed to Christ, the living Bread, who is ever in the presence of God for us. He Himself said, “I am the living Bread which came down from heaven.” John 6:48-51. Frankincense was placed upon the loaves. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God. PP 354.1

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. PP 354.2

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 359.1

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 359.2

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. 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 359.3