Text -- Leviticus 17:1-9 (NET)

The Slaughter of Animals

17:1 The Lord spoke to Moses: 17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded: 17:3 “Blood guilt will be accounted to any man from the house of Israel who slaughters an ox or a lamb or a goat inside the camp or outside the camp, 17:4 but has not brought it to the entrance of the Meeting Tent to present it as an offering to the Lord before the tabernacle of the Lord. He has shed blood, so that man will be cut off from the midst of his people. 17:5 This is so that the Israelites will bring their sacrifices that they are sacrificing in the open field to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord. 17:6 The priest is to splash the blood on the altar of the Lord at the entrance of the Meeting Tent, and offer the fat up in smoke for a soothing aroma to the Lord. 17:7 So they must no longer offer their sacrifices to the goat demons, acting like prostitutes by going after them. This is to be a perpetual statute for them throughout their generations. 17:8 “You are to say to them: ‘Any man from the house of Israel or from the foreigners who reside in their midst, who offers a burnt offering or a sacrifice 17:9 but does not bring it to the entrance of the Meeting Tent to offer it to the Lord– that person will be cut off from his people.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 17:3

Not for common use, for such beasts might be killed by any person or in any place but for sacrifice. In the camp, or out of the camp - That is, anywhere.

Wesley: Lev 17:4

This was appointed in opposition to the Heathens, who sacrificed in all places; to cut off occasions of idolatry; to prevent the people's usurpation of the priest's office, and to signify that God would accept of no sacrifices but through Christ and in the Church; (of both which the tabernacle was a type.) But though men were tied to this law, God was free to dispense with his own law, which he did sometimes to the prophets, as 1Sa 7:9, 1Sa 11:15.

Wesley: Lev 17:4

He shall be punished as a murderer. The reason is, because he shed that blood, which, though not man's blood, yet was precious, being sacred and appropriated to God, and typically the price by which men's lives were ransomed.

Wesley: Lev 17:5

The Israelites, before the building of the tabernacle, did so, from which they are now restrained.

Wesley: Lev 17:5

He nameth not these exclusively from others, as appears from the reason of the law, and from Lev 17:8-9, but because in these the temptation was more common in regard of their frequency, and more powerful, because part of these belonged to the offerer, and the pretence was more plausible, because their sanctity was of a lower degree than others, these being only called holy, and allowed in part to the people, whereas the others are called most holy, and were wholly appropriated either to God, or to the priests.

Wesley: Lev 17:6

This verse contains a reason of the foregoing law, because of God's propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts only are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God.

Wesley: Lev 17:7

So they did, not directly or intentionally, but by construction and consequence, because the devil is the author of idolatry, and is eminently served, and honoured by it. And as the Egyptians were notorious for their idolatry, so the Israelites were infected with their leaven, Jos 24:14, Eze 20:7, Eze 23:2-3.

Wesley: Lev 17:7

Idolatry, especially in God's people, is commonly called whoredom, because it is a violation of that covenant by which they were peculiarly betrothed or married to God.

JFB: Lev 17:3-4

The Israelites, like other people living in the desert, would not make much use of animal food; and when they did kill a lamb or a kid for food, it would almost always be, as in Abraham's entertainment of the angels [Gen 18:7], an occasion of a feast, to be eaten in company. This was what was done with the peace offerings, and accordingly it is here enacted, that the same course shall be followed in slaughtering the animals as in the case of those offerings, namely, that they should be killed publicly, and after being devoted to God, partaken of by the offerers. This law, it is obvious, could only be observable in the wilderness while the people were encamped within an accessible distance from the tabernacle. The reason for it is to be found in the strong addictedness of the Israelites to idolatry at the time of their departure from Egypt; and as it would have been easy for any by killing an animal to sacrifice privately to a favorite object of worship, a strict prohibition was made against their slaughtering at home. (See on Deu 12:15).

JFB: Lev 17:5

"They" is supposed by some commentators to refer to the Egyptians, so that the verse will stand thus: "the children of Israel may bring their sacrifices which they (the Egyptians) offer in the open field." The law is thought to have been directed against those whose Egyptian habits led them to imitate this idolatrous practice.

JFB: Lev 17:7

Literally, "goats." The prohibition evidently alludes to the worship of the hirei-footed kind, such as Pan, Faunus, and Saturn, whose recognized symbol was a goat. This was a form of idolatry enthusiastically practised by the Egyptians, particularly in the nome or province of Mendes. Pan was supposed especially to preside over mountainous and desert regions, and it was while they were in the wilderness that the Israelites seem to have been powerfully influenced by a feeling to propitiate this idol. Moreover, the ceremonies observed in this idolatrous worship were extremely licentious and obscene, and the gross impurity of the rites gives great point and significance to the expression of Moses, "they have gone a-whoring."

JFB: Lev 17:8-9

Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields.

Clarke: Lev 17:4

And bringeth it not unto the door - As sacrifice was ever deemed essential to true religion, it was necessary that it should be performed in such a way as to secure the great purpose of its institution. God alone could show how this should be done so as to be pleasing in his sight, and therefore he has given the most plain and particular directions concerning it. The Israelites, from their long residence in Egypt, an idolatrous country, had doubtless adopted many of their usages; and many portions of the Pentateuch seem to have been written merely to correct and bring them back to the purity of the Divine worship. That no blood should be offered to idols, God commands every animal used for food or sacrifice to be slain at the door of the tabernacle. While every animal was slain in this sacrificial way, even the daily food of the people must put them in mind of the necessity of a sacrifice for sin. Perhaps St. Paul had this circumstance in view when he said, Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God, 1Co 10:31; and, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. While the Israelites were encamped in the wilderness, it was comparatively easy to prevent all abuses of this Divine institution; and therefore they were all commanded to bring the oxen, sheep, and goats to the door of the tabernacle of the congregation, that they might be slain there, and their blood sprinkled upon the altar of the Lord. But when they became settled in the promised land, and the distance, in many cases, rendered it impossible for them to bring the animals to be slain for domestic uses to the temple, they were permitted to pour out the blood in a sacrificial way unto God at their respective dwellings, and to cover it with the dust; see Lev 17:13, and Deu 12:20, Deu 12:21

Clarke: Lev 17:4

Blood shall be imputed unto that man - Having poured out the blood improperly, he shall be considered as guilty of murder, because that blood, had it been properly and sacrificially employed, might have made atonement for the life of a man.

Clarke: Lev 17:7

They shall no more offer their sacrifices unto devils - They shall not sacrifice לשעירים lasseirim , to the hairy ones, to goats. The famous heathen god, Pan, was represented as having the posteriors, horns, and ears of a goat; and the Mendesians, a people of Egypt, had a deity which they worshipped under this form. Herodotus says that all goats were worshipped in Egypt, but the he-goat particularly. It appears also that the different ape and monkey species were objects of superstitious worship; and from these sprang, not only Mendes and Jupiter Ammon, who was worshipped under the figure of a ram, but also Pan and the Sileni, with the innumerable herd of those imaginary beings, satyrs, dryads, hamadryads, etc. etc., all woodland gods, and held in veneration among the Egyptians, Greeks, and Romans

Clarke: Lev 17:7

After whom they have gone a whoring - Though this term is frequently used to express idolatry, yet we are not to suppose that it is not to be taken in a literal sense in many places in Scripture, even where it is used in connection with idolatrous acts of worship. It is well known that Baal-Peor and Ashtaroth were worshipped with unclean rites; and that public prostitution formed a grand part of the worship of many deities among the Egyptians, Moabites, Canaanites, Greeks, and Romans. The great god of the two latter nations, Jupiter, was represented as the general corrupter of women; and of Venus, Flora, Priapus, and others, it is needless to speak. That there was public prostitution in the patriarchal times, see Clarke on Gen 38:21 (note). And that there was public prostitution of women to goats in Egypt, see Herodotus, lib. ii., c. 46, p. 108, edit. Gale, who gives a case of this abominable kind that took place in Egypt while he was in that country. See also many examples in Bochart, vol. ii., col. 641; and see Clarke’ s note on Lev 20:16.

TSK: Lev 17:3

be of : Lev 17:8, Lev 17:12, Lev 17:13, Lev 17:15

that killeth an : Deu 12:5-7, Deu 12:11-15, Deu 12:20-22, Deu 12:26, Deu 12:27

TSK: Lev 17:4

bringeth : Lev 1:3; Deu 12:5, Deu 12:6, Deu 12:13, Deu 12:14; Eze 20:40; Joh 10:7, Joh 10:9, Joh 14:6

blood shall : Lev 7:18; Psa 32:2; Rom 4:6, Rom 5:13, Rom 5:20; Phm 1:18, Phm 1:19

he hath : Isa 66:3

be cut off : Lev 17:10, Lev 17:14, Lev 18:29, Lev 20:3, Lev 20:16, Lev 20:18; Gen 17:14; Exo 12:15, Exo 12:19; Num 15:30, Num 15:31

TSK: Lev 17:5

in the open : Gen 21:33, Gen 22:2, Gen 22:13, Gen 31:54; Deu 12:2; 1Ki 14:23; 2Ki 16:4, 2Ki 17:10; 2Ch 28:4; Eze 20:28, Eze 22:9

and offer them : Lev. 3:1-17, Lev 7:11-21; Exo 24:5

TSK: Lev 17:6

sprinkle : Lev 3:2, Lev 3:8, Lev 3:13

burn : Lev 3:5, Lev 3:11, Lev 3:16, Lev 4:31; Exo 29:13, Exo 29:18; Num 18:17

TSK: Lev 17:7

unto devils : Deu 32:17; 2Ch 11:15; Psa 106:37; Joh 12:31, Joh 14:30; 1Co 10:20; 2Co 4:4; Eph 2:2; Rev 9:20

devils : Seirim , properly signifies hairy or hairy ones; and hence is used not only for he-goats, but also for some fabulous beings or sylvan gods, to whom was ascribed the form of goats. Maimonides says that the Zabian idolaters worshipped demons under the form of goats; and that this custom being spread among other nations, gave occasion to this precept. He-goats, however, are probably intended here, which were objects of divine honour among the Egyptians under the name of honour among the Egyptians under the name of Mendes. Herodotus says that all goats were worshipped in Egypt; but particularly he-goats. From these seem to have sprung Pan, Silenus, and the innumerable herd of those imaginary beings, fauns, satyrs, dryads, etc., all woodland gods, and held in veneration by the Greeks and Romans.

gone a whoring : Though this phrase is equivalent, in Scripture, to that of committing idolatry, yet it is to be taken sometimes in a literal sense. Baalpeor and Ashtaroth were worshipped with obscene rite; and public prostitution formed a great part of the worship among the Egyptians, Moabites, Canaanites, Greeks, and Romans. Lev 20:5; Exo 34:15; Deu 31:16; Jer 3:1; Eze 23:8; Rev 17:1-5

TSK: Lev 17:8

that offereth : Lev 17:4, Lev 17:10, Lev 1:2, Lev 1:3; Jdg 6:26; 1Sa 7:9, 1Sa 10:8, 1Sa 16:2; 2Sa 24:25; 1Ki 18:30-38; Mal 1:11

TSK: Lev 17:9

Lev 17:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 17:1

This chapter, in its immediate bearing on the daily life of the Israelites, stands as the first of four Lev. 17\endash 20 which set forth practical duties, directing the Israelites to walk, not in the way of the pagan, but according to the ordinances of Yahweh.

Barnes: Lev 17:3-7

Every domesticated animal that was slain for food was a sort of peace-offering Lev 17:5. This law could only be kept as long as the children of Israel dwelt in their camp in the wilderness. The restriction was removed before they settled in the holy land, where their numbers and diffusion over the country would have rendered its strict observance impossible. See Deu 12:15-16, Deu 12:20-24.

Lev 17:4

Blood shall be imputed unto that man - i. e. he has incurred guilt in shedding blood in an unlawful manner.

Cut off - See Exo 31:14 note.

Lev 17:5

Rather, May bring their beasts for slaughter, which they (now) slaughter in the open field. even that they may bring them before Yahweh to the entrance of the tent of meeting unto the priests, and slaughter them as peace-offerings to Yahweh.

Lev 17:7

Devils - The word in the original is the "shaggy goat"of Lev 4:23. But it is sometimes employed, as here, to denote an object of pagan worship or a demon dwelling in the deserts 2Ch 11:15; Isa 13:21; Isa 34:14. The worship of the goat, accompanied by the foulest rites, prevailed in Lower Egypt; and the Israelites may have been led into this snare while they dwelt in Egypt.

This law for the slaughtering of animals was not merely to exclude idolatry from the chosen nation. It had a more positive and permanent purpose. It bore witness to the sanctity of life: it served to remind the people of the solemnity of the grant of the lives of all inferior creatures made to Noah Gen 9:2-3; it purged and directed toward Yahweh the feelings in respect to animal food which seem to be common to man’ s nature; and it connected a habit of thanksgiving with the maintenance of our human life by means of daily food. 1Ti 4:3-5. Having acknowledged that the animal belonged to Yahweh the devout Hebrew received back its flesh as Yahweh’ s gift.

Barnes: Lev 17:8

The strangers which sojourn - The foreigners who dwell. See Lev 16:29 note.

Or sacrifice - i. e., a slaughtered offering of any kind, generally a peace-offering.

Poole: Lev 17:3

That killeth not for common use or eating, for such beasts might be killed by any person or in any place, but for sacrifice, as manifestly appears both from Lev 17:4 , where that is expressed, and from the reason of this law, which is peculiar to sacrifices, Lev 17:5 , and from Deu 12:5,15,21 . in the camp, or out of the camp: in Canaan, the city answered to the camp, and so it forbids any man doing this either in the city or in the country.

Poole: Lev 17:4

This was appointed, partly, in opposition to the heathens, who sacrificed in all places; partly, to cut off occasions of idolatry; partly, to prevent the people’ s usurpation of the priest’ s office; and partly, to signify that God would accept of no sacrifices but through Christ and in the church, (of both which the tabernacle was a type: see Heb 9:11 ) and according to his own prescript. But though men were tied to this law, God was free to dispense with his own law, which he did sometimes to the prophets, as 1Sa 7:9 11:15 ; &c., and afterwards more fully and generally in the days of the Messiah, Mal 1:11 Joh 4:21,24 .

Blood shall be imputed unto that man he shall be esteemed and punished as a murderer both by God and by men. See Isa 66:3 . The reason is, because he shed that blood, which, though not man’ s blood, yet was as precious, being sacred and appropriated to God, and typically the price by which men’ s lives were ransomed.

He shall be cut off by death, either by the hand of God, in case men do not know it or neglect to punish it, or by men, if the fact was public and evident.

Poole: Lev 17:5

Which they offer either,

1. The Egyptians and other idolatrous nations, which commonly sacrificed to idols or devils in fields or any places; who are not here named, but may be designed by the particle they , in way of contempt, as if they were not worthy to be named, as that particle is used, Luk 14:24 19:27 Joh 7:11 8:10 . Or rather,

2. The Israelites now mentioned, and plainly understood in the following they, who, before the building of the tabernacle, took the same liberty herein which the Gentiles did, from which they are now restrained.

He nameth not peace-offerings exclusively to others, as appears from the reason of the law, and from Lev 17:8,9 , but especially, because in these the temptation was more common in regard of their frequency, and more powerful, because part of these belonged to the offerer, and the pretence was more plausible, because their sanctity was something of a lower degree than others, these being only called holy , and allowed in part to the people, when the other are called most holy , and were wholly appropriated either to God or to the priests.

Poole: Lev 17:6

This verse contains a reason of the foregoing law, because of God’ s propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts only are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God.

Poole: Lev 17:7

Unto devils so they did, not directly or intentionally, but by construction and consequence, because the devil is the author of idolatry, and is eminently served, pleased, and honoured by it. And as the Egyptians were notorious for their idolatry, as appears by the testimony of Scripture, and of all ancient writers, so the Israelites were infected with their leaven, Jos 24:14 Eze 20:7 23:2,3 . And the name of devils is commonly given in Scripture to idols, yea, even to those which seemed most innocent, as to Jeroboam’ s calves, 2Ch 11:15 , by which he and the people designed and professed to worship the true God, as is manifest from the nature of the thing, and from many places of Scripture; and the worshippers of idols are esteemed and called worshippers of devils. See Deu 32:17 Psa 106:37 1Co 10:20 Rev 9:20 . The Hebrew word rendered devils signifies goats , either because goats were eminently worshipped by the Egyptians, as Herodotus, Strabo, and others note, and divers of the idols of the heathens were of that or a like form; or because the devil did oft appear to the heathens in that shape, as their own authors note.

After whom they have gone a whoring for idolatry, especially in God’ s people, is commonly called whoredom , as Eze 16:16,26 23:8,19,21 , &c., and that justly, because it is a violation of that covenant by which they were peculiarly betrothed or married to God. See Hos 2:18-20 .

Haydock: Lev 17:3

If he kill, &c. That is, in order to sacrifice. The law of God forbids sacrifices to be offered in any other place but at the tabernacle or temple of the Lord: to signify that no sacrifice would be acceptable to God, out of his true temple, the one, holy, Catholic Apostolic Church. (Challoner) ---

On other occasions, many believe that the blood of oxen, sheep, and goats, was to be poured out in honour of God by the priest, who received a part of each. (Deuteronomy xviii. 3; xii. 15, 22.; Theodoret, q. 23.) Perhaps this law regards the time when the Hebrews sojourned in the desert; and that of Deuteronomy has a reference to those times when they should obtain possession of Chanaan. (Calmet) ---

We read of some private people like Manue and Elias, who offered sacrifice at a distance from the tabernacle. But this was done by a particular inspiration of God, who dispensed with his own law. (St. Augustine, q. 56.; 3 Kings xviii. 23; Judges xiii. 19.) (Menochius) See Josue viii. 31.

Haydock: Lev 17:5

They. The Egyptians and other nations, kill in the field, as the Hebrews had also done, till it was now prohibited. Some were, perhaps, still much inclined to adore, (Calmet) and to offer sacrifices privately to devils; (ver. 7,) and therefore God forbids any sacrifice, but such as was performed by his priests at the tabernacle. (Haydock)

Haydock: Lev 17:7

Devils. Hebrew schirim: which some translate goats, (the hairy ones,) satyrs, &c. The Egyptians adored the goat, (which they represented like the god Pan) particularly in the territory of Mendes, near which the Hebrews had dwelt. Its worship was very abominable and obscene. (Strabo xvii.) (Calmet) ---

Ezechiel (xvi. 22) intimates that the Hebrews were given to idolatry in Egypt. They had also recently adored the calf. (Haydock)

Gill: Lev 17:1

And the Lord spake unto Moses,.... After he had given him the law about the day of atonement, and the rites belonging to it:

saying; as follows.

Gill: Lev 17:2

Speak unto Aaron, and unto his sons,.... Who were now constituted priests, the business of whose office it was to offer the sacrifices of the people, ordinary and extraordinary:

and to all the children of Israel; who were all under obligation to sacrifices at certain times; under whom may be comprehended the Levites, who were not priests, and the strangers that sojourned in Israel, for these are concerned in the following law:

and say unto them; which is spoken to Moses, who was to say what follows to Aaron, and by him to his sons, and by his sons to the people of Israel, and by them to the strangers:

this is the thing which the Lord hath commanded; ordered to be observed as his will and pleasure by everyone of them:

saying; namely, what follows.

Gill: Lev 17:3

What man soever there be of the house of Israel,.... Whether high or low, rich or poor:

that killeth an ox, or lamb, or goat in the camp; which are particularly mentioned, as Gersom observes, because of these the offerings were; for the law respects the killing of them not for common food, but for sacrifice, as appears from the following verses; for this law was to be a statute for ever, whereas in that sense it was not, and could not be observed, especially when they were come into the land of Canaan; nor would it have been decent or convenient to have brought such vast numbers of cattle every day to be killed at the door of the tabernacle, and must have made the service of the priests extremely laborious to kill them, or even to see that they were killed aright:

or that killeth it out of the camp; which furnishes out another reason against the same notion, since it was not usual to kill for common food without the camp, but in their own tents within it; whereas to sacrifice without the camp was commonly done.

Gill: Lev 17:4

And bringeth it not unto the door of the tabernacle of the congregation,.... Near to which stood the altar of burnt offering to offer it upon, and the priests ready for such service: now the Lord would have every sacrifice brought thither

to offer an offering to the Lord before the tabernacle of the Lord; that it might be offered publicly, and be known to be offered to the Lord, and not to idols or devils, as in Lev 17:7; and so to prevent private idolatry, and private persons from intruding into the priest's office; and this was typical of the acceptance of all spiritual sacrifices in the church of God, through Christ the minister of the tabernacle, which God pitched, and not man; and who is the door into the house of God, where such sacrifices are publicly to be offered up:

blood shall be imputed unto that man, he hath shed blood; which though it was only the blood of a beast, yet being shed as a sacrifice for man, and typical of the blood of Christ to be shed for man, was sacred and precious to God; and therefore he resented the shedding of it to any but himself, or by any person, or in any place but by his appointment; such a man was to be punished as a murderer, idolatry being equally heinous in the sight of God as murder, see Isa 66:3,

and that man shall be cut off from among his people; not merely excommunicated from the church of God, deprived of the privileges of his house, but even put to death; for such a man was guilty of blood, that is, of death, and therefore to be put to death either by the hand of the civil magistrate, if his case was known and came under their cognizance, or by the immediate hand of God by a premature death, which seems to be chiefly intended; also see Lev 17:10.

Gill: Lev 17:5

To the end that the children of Israel may bring their sacrifices which they offer in the open field,.... Which, before the tabernacle was erected, they were used to offer there, as it was lawful for them to do, and on high places, but now unlawful; though sometimes this was dispensed with by the Lord, and was done by some of his prophets, as Samuel, David, and Elijah, though not by priests:

even that they may bring them unto the Lord, unto the door of the tabernacle of the congregation, unto the priest; by whom they were to be offered, and by him only, and which is a principal reason why they were ordered to be brought thither:

and offer them for peace offerings unto the Lord; which though only mentioned, include all others. These are only taken notice of because most frequent, and because most profitable to the people, having a part of them; wherefore if these were to be brought to the tabernacle, which came the nearest of any to their meals and feasts in their own houses, then much more burnt offerings, and sin offerings, in which the Lord, had so great a concern.

Gill: Lev 17:6

And the priest shall sprinkle the blood upon the altar of the Lord,.... The altar of burnt: offering, Lev 1:5,

at the door of the tabernacle of the congregation; near to which it stood, see Lev 1:5,

and burn the fat for a sweet savour to the Lord; the fat that covered the inwards, the kidneys, the flanks and caul of the liver; see Lev 3:3.

Gill: Lev 17:7

And they shall no more offer their sacrifices unto devils,.... As it seems they had done, which was monstrously shocking, and especially by a people that had the knowledge of the true God. Such shocking idolatry has been committed, and still is among the Indians, both East and West: when Columbus discovered Hispaniola, and entered it, he found the inhabitants worshippers of images they called Zemes, which were in the likeness of painted devils, which they took to be the mediators and messengers of the great God, the only one, eternal, omnipotent, and invisible ^a; and so at Calecut and Pego in the East Indies, and in other parts thereof, they sacrifice to the devil ^b: one can hardly think the Israelites would give into such gross idolatry as this; wherefore by "devils" may be meant idols in general; for if men do not worship God and Christ, let them worship what they will, it is only worshipping devils, 1Co 10:20; and so the calves of Jeroboam are called devils, 2Ch 11:15; hence the golden calf also, the Israelites worshipped but lately in the wilderness, might go by the same name; to which sense is the Targum of Jonathan,"and they shall not offer again their sacrifices to idols, which are like to devils.''The word here used signifies "goats", and these creatures were worshipped by the Egyptians, and so might be by the Israelites, while among them; this is asserted by several writers. Diodorus Siculus says ^c, they deified the goat, as the Grecians did Priapus, and for the same reason; and that the Pans and the Satyrs were had in honour by men on the same account; and Herodotus ^d observes, that the Egyptians paint and engrave Pan as the Greeks do, with the face and thighs of a goat, and therefore do not kill a goat, because the Mendesians reckon Pan among the gods; and of the Mendesians he says, that they worship goats, and the he goats rather than the she goats; wherefore in the Egyptian language both Pan and a goat are called Mendes; and Strabo ^e reports of Mendes, that there Pan and the goat are worshipped: if these sort of creatures were worshipped by the Egyptians in the times of Moses, which is to be questioned, the Israelites might be supposed to have followed them in it; but if that be true, which Maimonides ^f says of the Zabii, a set of idolaters among the Chaldeans, and other people, long before the times of Moses, that some of them worshipped devils, whom they supposed to be in the form of goats, the Israelites might have given in to this idolatry from them, and be the occasion of this prohibition:

after whom they have gone a whoring; idolatry being a spiritual adultery, a forsaking God, who had taken them into a conjugal relation, and been as an husband to them, and cleaving to idols, which were as paramours; see Jer 31:32,

this shall be a statute for ever unto them throughout their generations: not only this of not sacrificing to devils, but all before commanded, particularly that they should bring their sacrifices to the priest, at the door of the tabernacle of the congregation.

Gill: Lev 17:8

And thou shalt say unto them,.... To Aaron and his sons, and to the children of Israel, as in Lev 17:2,

whatsoever man there be of the house of Israel: belonging to that nation, and to any of its tribes and families, of whatever age; as a young man or an old man, as the Targum of Jonathan; or of whatsoever rank, class, and condition in life:

or of the strangers which sojourn among you; that is, of the proselytes among them; not the proselytes of the gate, who were not admitted to offer sacrifice on the altar of the Lord; and if they were, they could not for non-compliance with this law be cut off from the Jewish church and commonwealth, of which they were no part, only suffered to dwell among them, but partook of none of their privileges; but this is to be understood of proselytes of righteousness, such as embraced the Jewish religion, and submitted to all the rituals of it, and had communion with the body of the people, and shared in all the immunities of their civil and church state, and so liable in case of any real practice to be cut off from them:

that offereth a burnt offering or sacrifice; any other sacrifice besides a burnt offering, as a sin offering, or a trespass offering, or a peace offering.

Gill: Lev 17:9

And bringeth it not to the door of the tabernacle of the congregation, to offer it unto the Lord,.... In a public manner, by one of the priests of the Lord; by which it might appear that he did not take upon him to be a priest himself, nor to offer it to an idol:

even that man shall be cut off from his people; from being one of them, and having communion with them, and sharing in their privileges; or by death, either by the hand of the civil magistrate, or rather by the hand of God; so Jarchi, his seed shall be cut off, and his days shall be cut off; that is, he shall die childless, and in the midst of his days, a violent and premature death. Also See Gill on Lev 17:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 17:3

¹ tn The complex wording of vv. 3-4 requires stating “blood guilt” at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply “blood,” but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5-7; 7:26-27, etc.; cf. vv. 10-16 below for more details).

² tn Heb “Man man.” The reduplication is way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2.

³ tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

⁴ tn Heb “or who slaughters from outside to the camp.”

NET Notes: Lev 17:4

¹ tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

² tc Smr includes the suffix “it,” which is needed in any case in the translation to conform to English style.

³ sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20.

NET Notes: Lev 17:5

¹ tn Heb “So that which.”

² tn Heb “on the faces of the field.”

NET Notes: Lev 17:6

¹ tn For the translation “splash” see the note on Lev 1:5.

² tn The LXX adds “all around” (i.e., Hebrew סָבִיב [saviv, “all around”]), which is normal for this overall construction (see, e.g., Lev 1:5; 3:8, etc.).

NET Notes: Lev 17:7

¹ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

² tn On “goat demons” of the desert regions see the note on Lev 16:8.

³ tn Heb “which they are committing harlotry after them.”

⁴ tn Heb “for your generations.”

NET Notes: Lev 17:8

¹ tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

² tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

³ tn Heb “from the sojourner who sojourns.”

⁴ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

⁵ tn Heb “causes to go up.”

NET Notes: Lev 17:9

¹ tn Heb “to make it,” meaning “to make the sacrifice.”

² tn For remarks on the “cut off” penalty see the note on v. 4 above.

Geneva Bible: Lev 17:2

Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This [is] the thing which the LORD hath ^{( a )} commanded, saying,

^{( a )} Lest they should practice the idolatry they had learned among the Egyptians.

Geneva Bible: Lev 17:3

What man soever [there be] of the house of Israel, that ^{( b )} killeth an ox, or lamb, or goat, in the camp, or that killeth [it] out of the camp,

^{( b )} To make a sacrifice of offering of it.

Geneva Bible: Lev 17:4

And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; ^{( c )} blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:

^{( c )} I abhor it as much as if he had killed a man as in (Isa 66:3).

Geneva Bible: Lev 17:5

To the end that the children of Israel may bring their sacrifices, which they offer in the ^{( d )} open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD.

^{( d )} In that they were moved with foolish devotion to offer it.

Geneva Bible: Lev 17:7

And they shall no more offer their sacrifices unto ^{( e )} devils, after whom they have gone a ^{( f )} whoring. This shall be a statute for ever unto them throughout their generations.

^{( e )} Meaning, whatever is not the true God, (1Co 10:10; Psa 95:5).

^{( f )} For idolatry is spiritual whoredom, because faith toward God is broken.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 17:1-16

1 The blood of all slain beasts must be offered to the Lord at the door of the tabernacle.

7 They must not offer to devils.

10 All eating of blood is forbidden;

15 and of all that dies by itself, or is torn.

MHCC: Lev 17:1-9

All the cattle killed by the Israelites, while in the wilderness, were to be presented before the door of the tabernacle, and the flesh to be returned to the offerer, to be eaten as a peace-offering, according to the law. When they entered Canaan, this only continued in respect of sacrifices. The spiritual sacrifices we are now to offer, are not confined to any one place. We have now no temple or altar that sanctifies the gift; nor does the gospel unity rest only in one place, but in one heart, and the unity of the Spirit. Christ is our Altar, and the true Tabernacle; in him God dwells among men. It is in him that our sacrifices are acceptable to God, and in him only. To set up other mediators, or other altars, or other expiatory sacrifices, is, in effect, to set up other gods. And though God will graciously accept our family offerings, we must not therefore neglect attending at the tabernacle.

Matthew Henry: Lev 17:1-9

This statute obliged all the people of Israel to bring all their sacrifices to God's altar, to be offered there. And as to this matter we must consider,

I. How it stood before. 1. It was allowed to all people to build altars, and offer sacrifices to God, where they pleased. Wherever Abraham had a tent he built an altar, and every master of a family was a priest to his own family, as Job 1:5. 2. This liberty had been an occasion of idolatry. When every man was his own priest, and had an altar of his own, by degrees, as they became vain in their imaginations, they invented gods of their own, and offered their sacrifices unto demons, Lev 17:7. The word signifies rough or hairy goats, because it is probable that in the shape the evil spirits often appeared to them, to invite their sacrifices and to signify their acceptance of them. For the devil, ever since he became a revolter from God and a rebel against him, has set up for a rival with him, and coveted to have divine honours paid him: he had the impudence to solicit our blessed Saviour to fall down and worship him. The Israelites themselves had learned in Egypt to sacrifice to demons. And some of them, it should seem, practised it even since the God of Israel had so gloriously appeared for them, and with them. They are said to go a whoring after these demons; for it was such a breach of their covenant with God as adultery is of the marriage covenant: and they were as strongly addicted to their idolatrous worships, and as hard to be reclaimed from them, as those that have given themselves over to fornication, to work all uncleanness with greediness; and therefore it is with reference to this that God calls himself a jealous God.

II. How this law settled it. 1. Some think that the children of Israel were by this law forbidden, while they were in the wilderness, to kill any beef, or mutton, or veal, or lamb, or goat, even for their common eating, but at the door of the tabernacle, where the blood and the fat were to be offered to God upon the altar, and the flesh to be returned back to the offerer to be eaten as a peace-offering, according to the law. And the statute is so worded (Lev 17:3, Lev 17:4) as to favour this opinion, for it speaks generally of killing any ox, or lamb, or goat. The learned Dr. Cudworth puts this sense upon it, and thinks that while they had their tabernacle so near them in the midst of their camp they ate no flesh but what had first been offered to God, but that when they were entering Canaan this constitution was altered (Deu 12:21), and they were allowed to kill their beasts of the flock and herd at home, as well as the roebuck and the hart; only thrice a year they were to see God at his tabernacle, and to eat and drink before him there. And it is probable that in the wilderness they did not eat much flesh but that of their peace-offerings, preserving what cattle they had, for breed, against they came to Canaan; therefore they murmured for flesh, being weary of manna; and Moses on that occasion speaks as if they were very sparing of the flocks and the herds, Num 11:4, Num 11:22. Yet it is hard to construe this as a temporary law, when it is expressly said to be a statute for ever (Lev 17:7); and therefore, 2. It should seem rather to forbid only the killing of beasts for sacrifice any where but at God's altar. They must not offer sacrifice, as they had done, in the open field (Lev 17:5), no, not to the true God, but it must be brought to the priest, to be offered on the altar of the Lord: and the solemnity they had lately witnessed, of consecrating both the priests and the altar, would serve for a good reason why they should confine themselves to both these that God had so signally appointed and owned. This law obliged not only the Israelites themselves, but the proselytes or strangers that were circumcised and sojourned among them, who were in danger of retaining an affection to their old ways of worship. If any should transgress this law, and offer sacrifice any where but at the tabernacle, (1.) The guilt was great: Blood shall be imputed to that man; he hath shed blood, Lev 17:4. Though it was but a beast he had killed, yet, killing it otherwise than God had appointed, he was looked upon as a murderer. It is by the divine grant that we have the liberty to kill the inferior creatures, to the benefit of which we are not entitled, unless we submit to the limitations of it, which are that it be not done either with cruelty or with superstition, Gen 9:3, Gen 9:4. Nor was there ever any greater abuse done to the inferior creatures than when they were made either false gods or sacrifices to false gods, to which the apostle perhaps has special reference when he speaks of the vanity and bondage of corruption to which the creature was made subject, Rom 8:20, Rom 8:21, and compare Rom 1:23, Rom 1:25. Idolatrous sacrifices were looked upon, not only as adultery, but as murder: he that offereth them is as if he slew a man, Isa 66:3. (2.) The punishment should be severe: That man shall be cut off from among his people. Either the magistrate must do it if it were manifest and notorious, or, if not, God would take the work into his own hands, and the offender should be cut off by some immediate stroke of divine justice. The reasons why God thus strictly ordered all their sacrifices to be offered at one place were, [1.] For the preventing of idolatry and superstition. That sacrifices might be offered to God, and according to the rule, and without innovations, they must always be offered by the hands of the priests, who were servants in God's house, and under the eye of the high priest, who was ruler of the house, and took care to see every thing done according to God's ordinance. [2.] For the securing of the honour of God's temple and altar, the peculiar dignity of which would be endangered if they might offer their sacrifices any where else as well as there. [3.] For the preserving of unity and brotherly love among the Israelites, that meeting all at one altar, as all the children of the family meet daily at one table, they might live and love as brethren, and be as one man, of one mind in the Lord.

III. How this law was observed. 1. While the Israelites kept their integrity they had a tender and very jealous regard to this law, as appears by their zeal against the altar which was erected by the two tribes and a half, which they would by no means have left standing if they had not been satisfied that it was never designed, nor should ever be used, for sacrifice or offering, Jos 22:12, etc. 2. The breach of this law was for many ages the scandalous and incurable corruption of the Jewish church, witness that complaint which so often occurs in the history even of the good kings, Howbeit the high places were not taken away; and it was an inlet to the grossest idolatries. 3. Yet this law was, in extraordinary cases, dispensed with. Gideon's sacrifice (Jdg 6:26), Manoah's (Jdg 13:19), Samuel's (1Sa 7:9; 1Sa 9:13; 1Sa 11:15), David's (2Sa 24:18), and Elijah's (1Ki 18:23), were accepted, though not offered at the usual place: but these were all either ordered by angels or offered by prophets; and some think that after the desolation of Shiloh, and before the building of the temple, while the ark and altar were unsettled, it was more allowable to offer sacrifice elsewhere.

IV. How the matter stands now, and what use we are to make of this law. 1. It is certain that the spiritual sacrifices we are now to offer are not confined to any one place. Our Saviour has made this clear (Joh 4:21), and the apostle (1Ti 2:8), according to the prophecy, that in every place incense should be offered, Mal 1:11. We have now no temple nor altar that sanctifies the gift, nor does the gospel unity lie in one place, but in one heart, and the unity of the spirit. 2. Christ is our altar, and the true tabernacle (Heb 8:2; Heb 13:10); in him God dwells among us, and it is in him that our sacrifices are acceptable to God, and in him only, 1Pe 2:5. To set up other mediators, or other altars, or other expiatory sacrifices, is, in effect, to set up other gods. He is the centre of unity, in whom all God's Israel meet. 3. Yet we are to have respect to the public worship of God, not forsaking the assemblies of his people, Heb 10:25. The Lord loves the gates of Zion more than all the dwellings of Jacob, and so should we; see Eze 20:40. Though God will graciously accept our family offerings, we must not therefore neglect the door of the tabernacle.

Keil-Delitzsch: Lev 17:1-2

The directions are given to "Aaron and his sons, and all the children of Israel,"because they were not only binding upon the nation generally, but upon the priesthood also; whereas the instructions in ch. 18-20 are addressed to "the children of Israel,"or "the whole congregation"(Lev 18:2; Lev 19:2; Lev 20:2), just as special laws are laid down for the priests in ch. 20 and 21 with reference to the circumstances mentioned there.

Keil-Delitzsch: Lev 17:3-7

Whoever of the house of Israel slaughtered an ox, sheep, or goat, either within or outside the camp, without bringing the animal to the tabernacle, to offer a sacrifice therefrom to the Lord, " blood was to be reckoned to him; "that is to say, as the following expression, "he hath shed blood,"shows, such slaughtering was to be reckoned as the shedding of blood, or blood-guiltiness, and punished with extermination (see Gen 17:14). The severity of this prohibition required some explanation, and this is given in the reason assigned in Lev 17:5-7, viz., "that the Israelites may bring their slain-offerings, which they slay in the open field, before the door of the tabernacle, as peace-offerings to Jehovah,"and "no more offer their sacrifices to the שׂעירים , after whom they go a whoring"(Lev 17:7). This reason presupposes that the custom of dedicating the slain animals as sacrifices to some deity, to which a portion of them was offered, was then widely spread among the Israelites. It had probably been adopted from the Egyptians; though this is not expressly stated by ancient writers: Herodotus (i. 132) and Strabo (xv. 732) simply mentioning it as a Persian custom, whilst the law book of Manu ascribes it to the Indians. To root out this idolatrous custom from among the Israelites, they were commanded to slay every animal before the tabernacle, as a sacrificial gift to Jehovah, and to bring the slain-offerings, which they would have slain in the open field, to the priest at the tabernacle, as shelamim (praise-offerings and thank-offerings), that he might sprinkle the blood upon the altar, and burn the fat as a sweet-smelling savour for Jehovah (see Lev 3:2-5). " The face of the field "(Lev 17:5, as in Lev 14:7, Lev 14:53): the open field, in distinction from the enclosed space of the court of Jehovah's dwelling. "The altar of Jehovah"is spoken of in Lev 17:6 instead of " the altar "only (Lev 1:5; Lev 11:15, etc.), on account of the contrast drawn between it and the altars upon which they offered sacrifice to Seirim . שׂעירים , literally goats, is here used to signify daemones ( Vulg .), "field-devils"( Luther ), demons, like the שׂדים in Deu 32:17, who were supposed to inhabit the desert (Isa 13:21; Isa 34:14), and whose pernicious influence they sought to avert by sacrifices. The Israelites had brought this superstition, and the idolatry to which it gave rise, from Egypt. The Seirim were the gods whom the Israelites worshipped and went a whoring after in Egypt (Jos 24:14; Eze 20:7; Eze 23:3, Eze 23:8, Eze 23:19, Eze 23:21, Eze 23:27). Both the thing and the name were derived from the Egyptians, who worshipped goats as gods (Josephus c. Ap . 2, 7), particularly Pan , who was represented in the form of a goat, a personification of the male and fertilizing principle in nature, whom they called Mendes and reckoned among the eight leading gods, and to whom they had built a splendid and celebrated temple in Thmuis , the capital of the Mendesian Nomos in Lower Egypt, and erected statues in the temples in all directions (cf. Herod . 2, 42, 46; Strabo , xvii. 802; Diod. Sic. i. 18). The expression "a statute for ever"refers to the principle of the law, that sacrifices were to be offered to Jehovah alone, and not to the law that every animal was to be slain before the tabernacle, which was afterwards repealed by Moses, when they were about to enter Canaan, where it could no longer be carried out (Deu 12:15).

Keil-Delitzsch: Lev 17:8-16

To this there are appended three laws, which are kindred in their nature, and which were binding not only upon the Israelites, but also upon the foreigners who dwelt in the midst of them.

Lev 17:8-12

Lev 17:8, Lev 17:9 contain the command, that whoever offered a burnt-offering of slain-offering, and did not bring it to the tabernacle to prepare it for Jehovah there, was to be exterminated; a command which involved the prohibition of sacrifice in any other place whatever, and was given, as the further extension of this law in Deut 12 clearly proves, for the purpose of suppressing the disposition to offer sacrifice to other gods, as well as in other places. In Lev 17:10-14 the prohibition of the eating of blood is repeated, and ordered to be observed on pain of extermination; it is also extended to the strangers in Israel; and after a more precise explanation of the reason for the law, is supplemented by instructions for the disposal of the blood of edible game. God threatens that He will inflict the punishment Himself, because the eating of blood was a transgression of the law which might easily escape the notice of the authorities. "To set one's face against:"i.e., to judge. The reason for the command in Lev 17:11, "For the soul of the flesh (the soul which gives life to the flesh) is in the blood, and I have given it to you upon the altar, to make an atonement for your souls,"is not a double one, viz., (1) because the blood contained the soul of the animal, and (2) because God had set apart the blood, as the medium of expiation for the human soul, for the altar, i.e., to be sprinkled upon the altar. The first reason simply forms the foundation for the second: God appointed the blood for the altar, as containing the soul of the animal, to be the medium of expiation for the souls of men, and therefore prohibited its being used as food. "For the blood it expiates by virtue of the soul,"not "the soul"itself. בּ with כּפּר has only a local or instrumental signification (Lev 6:23; Lev 16:17, Lev 16:27; also Lev 7:7; Exo 29:33; Num 5:8). Accordingly, it was not the blood as such, but the blood as the vehicle of the soul, which possessed expiatory virtue; because the animal soul was offered to God upon the altar as a substitute for the human soul. Hence every bleeding sacrifice had an expiatory force, though without being an expiatory sacrifice in the strict sense of the word.

Lev 17:13

The blood also of such hunted game as was edible, whether bird or beast, was not to be eaten either by the Israelite or stranger, but to be poured out and covered with earth. In Deu 12:16 and Deu 12:24, where the command to slay all the domestic animals at the tabernacle as slain-offerings is repealed, this is extended to such domestic animals as were slaughtered for food; their blood also was not to be eaten, but to be poured upon the earth "like water,"i.e., not quasi rem profanam et nullo ritu sacro ( Rosenmüller , etc.), but like water which is poured upon the earth, sucked in by it, and thus given back to the womb of the earth, from which God had caused the animals to come forth at their creation (Gen 1:24). Hence pouring it out upon the earth like water was substantially the same as pouring it out and covering it with earth (cf. Eze 24:7-8); and the purpose of the command was to prevent the desecration of the vehicle of the soulish life, which was sanctified as the medium of expiation.

Lev 17:14-16

" For as for the soul of all flesh...its blood makes out its soul: "i.e., "this is the case with the soul of all flesh, that it is its blood which makes out its soul." בּנפשׁו is to be taken as a predicate in its meaning, introduced with beth essentiale . It is only as so understood, that the clause supplies a reason at all in harmony with the context. Because the distinguishing characteristic of the blood as, that it was the soul of the being when living in the flesh; therefore it was not to be eaten in the case of any animal: and even in the case of animals that were not proper for sacrifice, it was to be allowed to run out upon the ground, and then covered with earth, or, so to speak, buried.

(Note: On the truth which lay at the foundation of this idea of the unity of the soul and blood, which others of the ancients shared with the Hebrews, particularly the early Greek philosophers, see Delitzsch 's bibl. Psychol. pp. 242ff. "It seems at first sight to be founded upon no other reason, than that a sudden diminution of the quantity of the blood is sure to cause death. But this phenomenon rests upon the still deeper ground, that all the activity of the body, especially that of the nervous and muscular systems, is dependent upon the circulation of the blood; for if the flow of blood is stopped from any part of the body, all its activity ceases immediately; a sensitive part loses all sensation in a very few minutes, and muscular action is entirely suspended... The blood is really the basis of the physical life; and so far the soul, as the vital principle of the body, is pre-eminently in the blood"(p. 245).)

- Lastly (Lev 17:15, Lev 17:16), the prohibition against eating "that which died"(Lev 11:39-40), or "that which was torn"(Exo 22:30), is renewed and supplemented by the law, that whoever, either of the natives or of foreigners, should eat the flesh of that which had fallen (died a natural death), or had been torn in pieces by wild beasts (sc., thoughtlessly or in ignorance; cf. Lev 5:2), and neglected the legal purification afterwards, was to bear his iniquity (Lev 5:1). Of course the flesh intended is that of animals which were clean, and therefore allowable as food, when properly slaughtered, and which became unclean simply from the fact, that when they had died a natural death, or had been torn to pieces by wild beasts, the blood remained in the flesh, or did not flow out in a proper manner. According to Exo 22:30, the נבלה (that which had fallen) was to be thrown to the dogs; but in Deu 14:21 permission is given either to sell it or give it to a stranger or alien, to prevent the plea that it was a pity that such a thing should be entirely wasted, and so the more effectually to secure the observance of the command, that it was not to be eaten by an Israelite.

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 17:1--20:27

A. Holiness of conduct on the Israelites' part chs. 17-20

All the commandments contained in chapters 17-20 relate to the holiness of the life of every Israelite. Yahweh had brought the Israelites into covenant fellowship with Himself through atonement. Consequently they were to live as holy people different from all other peoples, especially the Canaanites.

Constable: Lev 17:1-16

1. Holiness of food ch. 17

We move from public regulations in chapter 16 to intimate regulations in chapter 18 with chapter 17 providing the transition. In contrast to the first sixteen chapters, chapter 17 says very little about the role of the priests. The emphasis is rather on mistakes that the ordinary Israelite could make that would affect his or her relationship to God. Food and sacrificial meals were a prominent part of heathen worship. Therefore what the Israelites ate and how they ate it demonstrated their consecration to Yahweh.

"The laws in this chapter deal with various problems connected with sacrifice and eating meat. These matters have already been discussed in chs. 1-7 and 11 (cf. 7:26-27 with 17:10ff. and 11:39-40 with 17:15-16). This chapter draws together themes that run through the previous sixteen: in particular it explains the special significance of blood in the sacrifices (vv. 11ff.)."¹⁸⁹

17:1-2 These directions pertained to both the priests and the people. Those laws in chapters 18-20 governed the lives of the common people only (cf. 18:2; 19:2; 20:2). Other laws specifically for the priests are in chapters 21-22.

17:3-7 God did not permit the Israelites to slaughter sacrificial animals (v. 5) anywhere except before the altar of burnt offerings. This may seem to us to have created logistical problems. How could the priests handle all those sacrifices? However the Israelites and other ancient Near Eastern people rarely slaughtered animals. They did not eat as much meat as we do. The Israelites lived primarily on manna. They kept animals for producing milk, wool, bearing burdens, and doing hard work. Any Israelite who slaughtered an animal for sacrifice except before the altar would die (v. 4; cf. vv. 9, 10, 14).

"It appears . . . that this phrase ["cut off"] may not only refer to premature death at the hand of God, but hint at judgment in the life to come."¹⁹⁰

The reasons for so severe a penalty were two. First, each slaughter was to be an offering to God, an act of worship (v. 5). God owned the animal since He had given it life. Second, killing animals was commonly part of a pagan ritual connected with worship of the "goat demon" (v. 7).

The goat demon was a god that the Egyptians and other ancient Near Easterners worshipped. It was supposedly responsible for the fertility of the people, their herds, and their crops. They believed it inhabited the deserts. A goat represented this demon (cf. 1 Cor. 10:20), and part of its abhorrent rituals involved goats copulating with women votaries.¹⁹¹ The Israelites were at this time committing idolatry with this Egyptian god (v. 7). They continued to worship Egyptian deities for many generations (cf. Josh. 24:14) in spite of commandments like this one that should have ended this practice. Even today the goat is a demonic symbol in Satan worship.

"Just as the narrative about the incident of the golden calf revealed the imminent danger of Israel's falling into idolatry, so the present narrative demonstrates the ongoing threat. These two narratives play an important role in the composition of this part of the Pentateuch.

"The two narratives showing the threat of idolatry bracket the detailed legislation dealing with the office of the priest--legislation primarily directed toward preventing further idolatry. The narratives provide the priestly legislation with two vivid examples of Israel's falling away after other gods.'"¹⁹²

17:8-9 Verses 8-16 contain three laws that relate to each other and were binding on both the Israelites and the foreigners who lived among them. Apparently God permitted resident aliens to preserve some of their traditional customs.

The same prohibition against slaughtering sacrificial animals applied to the offering of burnt offerings and peace offerings. The Israelites were to offer these sacrifices only at the brazen altar for the reasons already explained.

17:10-14 God also prohibited the ingesting of blood (v. 11; cf. 3:17; 7:26-27; 19:26; Gen. 9:4; Deut. 12:15-16, 23-24; 15:23). From this law the Jews developed methods of draining or washing the blood out of meat that resulted in kosher (meaning fit or proper) meat.¹⁹³ The incidence of blood disease among livestock was much higher in ancient times than it is today.¹⁹⁴ This may be one reason God prohibited the eating of fresh blood.

Blood is the life-sustaining fluid of the body (vv. 11, 14). It is inherently necessary to maintain animal life, thus the close connection between blood and life. Life poured out in bloodshed made atonement for sin. Consequently the eating or drinking of blood was inappropriate since blood had expiatory value and represented life.

"By refraining from eating flesh with blood in it, man is honoring life. To eat blood is to despise life. This idea emerges most clearly in Gen. 9:4ff., where the sanctity of human life is associated with not eating blood. Thus one purpose of this law is the inculcation of respect for all life."¹⁹⁵

The animals in view here seem to be those slain in hunting; they were not sacrificial animals (v. 13; cf. Deut. 12:15). However the restriction about eating blood applied to all animals that the Israelites ate.

17:15-16 God extended the sacredness of life in this third prohibition by forbidding the eating of clean animals that had died without slaughter. He did so because the blood remained in them. The penalty for the offending Israelite was not as great because the life had departed from the animal. Nevertheless His people were to respect the symbol of life.

In an interesting irony, Jesus taught that His blood gives eternal life and commanded His disciples to drink it (symbolically; cf. John 6:54). Jehovah's Witnesses refuse to receive blood transfusions because of the comments about blood in this chapter.¹⁹⁶

Chapter 17 introduces the laws that follow in chapters 18-26. Yet chapter 17 is also important in the larger context of the Pentateuch. It presents the Israelite people committing idolatry with the goat idol as the Israelite priests had earlier committed idolatry with the calf idol (Exod. 32). In the golden calf incident the priests led the people in idolatry, but here they opposed the idolatry of the people. The priests had evidently learned from their error and the legislation that God gave following that failure. Additional legislation designed to regulate the priests' behavior followed the priests' failure with the golden calf (i.e., the priestly code, Exod. 35--Lev. 16). Now additional legislation designed to regulate the people's behavior followed the people's failure with the goat idol (i.e., the holiness code, 17:10-25:55).¹⁹⁷

Guzik: Lev 17:1-16

Leviticus 17 - The Sanctity of Blood

A. Prohibition of sacrifice outside the tabernacle.

1. (1-4) Sacrifice must be at the tabernacle and by the appointed priests.

And the LORD spoke to Moses, saying, "Speak to Aaron, to his sons, and to all the children of Israel, and say to them, 'This is the thing which the LORD has commanded, saying: "Whatever man of the house of Israel who kills an ox or lamb or goat in the camp, or who kills it outside the camp, and does not bring it to the door of the tabernacle of meeting to offer an offering to the LORD before the tabernacle of the LORD, the guilt of bloodshed shall be imputed to that man. He has shed blood; and that man shall be cut off from among his people,"'"

a. Bring it to the door of the tabernacle of meeting: In the pagan world at that time, it was customary to offer sacrifice wherever one pleased. Altars were customarily be built on high hills, in forested areas, or at other special places.

b. The guilt of bloodshed shall be imputed to that man: This looser attitude towards the place of sacrifice may have been fine for the time of the patriarchs. Yet now with a centralized place of worship, the Israelites were not allowed to offer sacrifice any way they pleased - they had to come to the tabernacle and have their sacrifice administered by the priests. If they disobeyed, they would be cut off from among the people - exiled from their community.

i. This command runs completely contrary to the way most people come to God in our culture. The modern world is characterized by an entirely individualistic way of coming to God, where each person makes up their own rules about dealing with God as they see Him.

ii. In the book Habits of the Heart, Robert Bellah and his colleagues interviewed a young nurse named Sheila Larson, whom they describe as representing many Americans' experience and views on religion. Speaking about her own faith and how it operates in her life, she said: "I believe in God. I'm not a religious fanatic. I can't remember the last time I went to church. My faith has carried me a long way. It is 'Sheilaism.' Just my own little voice." This instinct for an individualistic, set-your-own-rules religion is given free reign in our modern world.

2. (5-9) The right way to bring sacrifice - to the tabernacle, through the priest.

"'To the end that the children of Israel may bring their sacrifices which they offer in the open field, that they may bring them to the LORD at the door of the tabernacle of meeting, to the priest, and offer them as peace offerings to the LORD. And the priest shall sprinkle the blood on the altar of the LORD at the door of the tabernacle of meeting, and burn the fat for a sweet aroma to the LORD. They shall no more offer their sacrifices to demons, after whom they have played the harlot. This shall be a statute forever for them throughout their generations.'" Also you shall say to them: 'Whatever man of the house of Israel, or of the strangers who dwell among you, who offers a burnt offering or sacrifice, and does not bring it to the door of the tabernacle of meeting, to offer it to the LORD, that man shall be cut off from among his people.'"

a. They shall no more offer sacrifices to demons: There was a spiritual reality behind the pagan gods, but the reality was really demonic. In sacrificing to Baal, Ashtoreth, and others, they really worshipped demons.

i. Paul says essentially the same thing in 1 Corinthians 10:20-21: Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons. There is a sense in which all worship that is not directed to God is directed to the devil and his demons.

b. That man shall be cut off from among his people: The demonic background to sacrifice justified this severe punishment of open idolatry.

B. Prohibition against eating blood.

1. (10-12) The prohibition stated.

'And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.' Therefore I said to the children of Israel, 'No one among you shall eat blood, nor shall any stranger who dwells among you eat blood.'

a. I will set My face against that person who eats blood: This was a strict command, but the reason was simple: For the life of the flesh is in the blood. The idea was that all life belonged to God, and since blood is an emblem of life, it specially belonged to God.

b. And I have given it to you upon the altar to make atonement for your souls: Additionally, blood was the means by which atonement was made - therefore, to eat blood was to profane it.

i. Of course, many pagan rituals celebrated the drinking of blood, and God also wanted a separation from these pagan practices.

ii. Thus, as a matter of practice, all animals that were butchered in Israel were drained of blood as much as possible. Not all nations did this. "It appears from history that those nations who lived most on it [blood] were very fierce, savage, and barbarous, such as the Scythians, Tartars, Arabs of the desert, the Scandinavians, [and so forth], some of whom drank the blood of their enemies, making cups of their sculls!" (Clarke)

2. (13-16) How to respect God's command regarding blood.

"Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, 'You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.' And every person who eats what died naturally or what was torn by beasts, whether he is a native of your own country or a stranger, he shall both wash his clothes and bathe in water, and be unclean until evening. Then he shall be clean. But if he does not wash them or bathe his body, then he shall bear his guilt."

a. He shall pour out its blood and cover it with dust: If an animal was killed in a hunt and could not be properly bled as in a regular butchering, then the blood was to be poured out on the ground and covered with dust.

i. We may erroneously think this would profane the blood - allowing it to drip on the ground and covering it with dirt. When we think like that, we make the same mistake Uzzah made in 2 Samuel 6:6 - thinking that somehow, the ground is less profane than we are.

ii. Instead, pouring out the blood on the ground like this honored the blood of the animal, and was also hygienic. "The life had thus returned to the ground from which it had come, and the hunters and others who chanced to be in the vicinity were protected from the possibility of communicable disease or infection." (Harrison)

iii. This respect for blood of animals should make us consider how we regard the blood of Jesus. If, under the Old Covenant, the blood of animals was to be respected, what of the precious blood of Jesus which makes a New Covenant? Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? (Hebrews 10:29)

b. Every person who eats what died naturally or what was torn by beasts: If one came upon an animal that had died naturally (or was something like modern road kill), one could eat it, because good meat shouldn't go to waste. But the person who ate was regarded as ceremonially unclean, needing washing.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 17 (Chapter Introduction)

Overview

Lev 17:1, The blood of all slain beasts must be offered to the Lord at the door of the tabernacle; Lev 17:7, They must not offer to devils; Lev 17:10, All eating of blood is forbidden; Lev 17:15, and of all that dies by itself, or is torn.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 17 (Chapter Introduction)

CHAPTER 17

Sacrifices to be offered only in the temple, Lev 17:1-6 , and not to devils, Lev 17:7 , on pain of death, Lev 17:8,9 . Blood not to be eat, on the same pain; the life being in the blood, and it given for an atonement, Lev 17:10-14 ; nor any beast that died of itself, or was torn by beasts, Lev 17:15 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 17 (Chapter Introduction)

(Lev 17:1-9) All sacrifices to be offered at the tabernacle.

(Lev 17:10-16) Eating of blood, or of animals which died a natural death, forbidden.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 17 (Chapter Introduction)

After the law concerning the atonement to be made for all Israel by the high priest, at the tabernacle, with the blood of bulls and goats, in this chapter we have two prohibitions necessary for the preservation of the honour of that atonement. I. That no sacrifice should be offered by any other than the priests, nor any where but at the door of the tabernacle, and this upon pain of death (Lev 17:1-9). II. That no blood should be eaten, and this under the same penalty (Lev 17:10, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 17 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 17

In this chapter a law is given, ordering all sorts of persons, Israelites and sojourners, to bring their sacrifices to the door of the tabernacle of the congregation, on pain of being cut off, cf11Lev_17:1; and a special and particular prohibition of sacrificing to devils is delivered out, Lev 17:7; and the eating of blood, and of everything that dies of itself, or is torn with beasts, is forbidden under the above penalty, cf11Lev_17:10.