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.191The 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.193The incidence of blood disease among livestock was much higher in ancient times than it is today.194This 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
