Abihu

Biblical Account

Abihu was the second of the four sons born to Aaron and Elisheba (Exodus 6:23). His name is commonly interpreted to mean "He is (my) father."

When the covenant was ratified at Mount Sinai, Abihu went up the mountain with Moses, Aaron, his older brother Nadab, and seventy of the elders of Israel. They "saw the God of Israel" and ate and drank in His presence (Exodus 24:1, 9-11). He was later set apart as a priest along with his brothers (Exodus 28:1).

According to Leviticus 10:1-2, shortly after the priestly ordination was completed, Nadab and Abihu each took a censer, put fire in it and incense on it, and "offered strange fire before the LORD, which he commanded them not." Fire then went out from the LORD and devoured the two men. Moses relayed the LORD's word, "I will be sanctified in them that come nigh me," and Aaron held his peace (Leviticus 10:3). Their bodies were carried outside the camp by Mishael and Elzaphan, Aaron's cousins. Aaron and his remaining sons were commanded not to mourn by uncovering their heads or tearing their clothes. Numbers 3:4 and 1 Chronicles 24:2 record that the two men died without sons and that Eleazar and Ithamar thereafter carried out the priestly duties.

Significance Within Scripture

Abihu's death is repeatedly recalled as an event demonstrating the holiness of worship at the tabernacle. The regulations for the Day of Atonement open with the words "after the death of the two sons of Aaron, when they offered before the LORD, and died" (Leviticus 16:1). The text draws a striking contrast: a man who had enjoyed the privilege of seeing God at close range died in the presence of that same God. The New Testament does not mention Abihu by name.

Interpretations and Debates

The text does not explain precisely what the "strange fire" was, and interpretations therefore vary.

• Source of the fire: A widely held view is that they used fire taken from somewhere other than the altar of burnt offering. Leviticus 16:12, which prescribes that the fire for the censer be taken from the altar, is cited in support.
• Drunkenness: Immediately after the incident comes a regulation forbidding priests to drink wine or strong drink when entering the tabernacle of the congregation (Leviticus 10:8-11). On this basis, Jewish rabbinic tradition and some Christian commentators hold that the two men were intoxicated. The text itself does not say so directly.
• Pride or overstepping of authority: Rabbinic literature also preserves stories suggesting that the two coveted the positions of Moses and Aaron. Conversely, some interpretations are said to regard them, on the basis of Leviticus 10:3, as men who had drawn near to God. These stories are traditions from outside the biblical text.

In the Reformed and Presbyterian traditions, this incident is often cited in support of the regulative principle of worship—the principle that only what God has commanded should be included in worship. Traditions such as the Lutheran and Anglican, which hold that whatever Scripture does not forbid is permissible in worship, do not apply this passage so broadly. The American pastor John MacArthur borrowed the expression for the title of his 2013 book Strange Fire, in which he criticized the charismatic movement. Pentecostal critics, in turn, responded that his critique unfairly generalized about the work of the Holy Spirit (see Pentecostalism).

In the Korean Church

In the Korean church, Abihu is usually mentioned together with his older brother as "Nadab and Abihu." In preaching, the expression "strange fire" is frequently cited in discussions of attitudes toward worship and the holiness of God. Some invoke this passage as a warning in debates over the worship music controversy or open worship. Others contend that such usage applies the text beyond its original context.