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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 17:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Sa1 7:9; Sa1 9:13; Sa1 11:15), David's (Sa2 24:18), and Elijah's (Kg1 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 (Ti1 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, Pe1 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.
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Summary
Leviticus 17:1, "And the LORD spake unto Moses, saying," functions as a foundational introductory formula, signaling the divine origin and absolute authority of the subsequent commands. This concise declaration marks the commencement of a new, crucial section within the Mosaic Law, often referred to as the Holiness Code, which details regulations concerning the sanctity of life, the proper place for worship, and the sacredness of blood, all essential for Israel's covenant relationship with God and their distinct identity among the nations.
Context
Literary Context
This verse serves as a critical literary hinge, seamlessly transitioning from the detailed regulations of the Day of Atonement described in Leviticus 16 to a new block of laws that emphasize holiness in daily life and worship. Prior chapters meticulously outlined the sacrificial system (Leviticus 1-7), the consecration of the priesthood (Leviticus 8-10), and comprehensive laws of ritual purity (Leviticus 11-15). Leviticus 17 initiates a series of statutes (often extending through Leviticus 26) that underscore the necessity of a holy lifestyle for a people in covenant with a holy God. Specifically, Chapter 17 addresses the proper location for sacrifices, prohibiting offerings outside the Tabernacle, and establishing the sanctity of blood as the life-force, which is central to atonement.
Historical & Cultural Context
The setting for these divine commands is the wilderness, shortly after the Exodus from Egypt and the establishment of the covenant at Mount Sinai. Israel, as a newly formed nation, was surrounded by Canaanite and other pagan cultures that practiced various forms of idolatry, including child sacrifice, cultic prostitution, and the consumption of blood, often involving sacrifices to "goat-demons" or other deities (as explicitly mentioned in Leviticus 17:7). God's explicit commands through Moses served to distinguish Israel, calling them to a unique and holy relationship with YHWH. The centralization of sacrifice at the Tabernacle prevented syncretism, ensured proper ritual, and maintained the theological integrity of Israel's worship, reinforcing the concept of one God and one way of atonement. This foundational declaration in Leviticus 17:1 thus sets the stage for laws designed to protect Israel's spiritual purity and identity in a world rife with competing religious practices.
Key Themes
The overarching theme introduced by this verse, and developed throughout the subsequent chapters (often called the Holiness Code), is the concept of holiness—the call for Israel to be set apart for God because He Himself is holy (Leviticus 19:2). This holiness is not merely ritualistic but extends to ethical, moral, and social conduct. Another key theme is divine authority and revelation, as the phrase "the LORD spake" unequivocally establishes God as the supreme lawgiver and the ultimate source of truth. Furthermore, the theme of covenant relationship is paramount; these laws are given within the framework of God's covenant with Israel, designed to enable them to live in a way that reflects their unique status as His chosen people, maintaining fellowship and receiving blessings. The sanctity of life and the proper use of blood for atonement, central to Leviticus 17, are direct outgrowths of these foundational themes.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton (YHWH), the personal, covenantal name of God, often vocalized as Yahweh. It signifies God's self-existent, eternal, and unchanging nature, particularly in His faithful relationship with Israel. The use of YHWH here emphasizes that the commands are not from a generic deity but from the specific, covenant-keeping God who delivered Israel from Egypt and established them as His chosen people. It underscores the personal and authoritative source of the revelation, highlighting His active engagement with humanity.
This verb denotes a direct, intentional, and authoritative communication. It implies a declarative utterance, a word spoken with purpose and power, rather than a mere thought or feeling. In this context, it highlights the clarity and certainty of the divine message, leaving no doubt that the subsequent laws are God's explicit will, not human conjecture or tradition. The root suggests an ordered arrangement, implying that God's words are structured, purposeful, and carry inherent weight.
Moses is consistently presented as God's chosen prophet and mediator for the Old Covenant. His unique role as the recipient of direct divine revelation for the entire nation of Israel is paramount. The phrase "unto Moses" affirms his singular position as the conduit through whom God communicates His will, establishing the legitimacy and binding nature of the laws for the people. His name, meaning "drawing out," prophetically reflects his role in drawing Israel out of Egypt and drawing out God's law for them.
Verse Breakdown
"And the LORD spake unto Moses, saying,"
This entire phrase functions as a divine speech formula, a common literary device throughout the Pentateuch, serving as an authoritative introduction to God's direct commands or instructions.
"And"
This conjunction connects this new section to the preceding narrative and legal material, indicating continuity in God's ongoing communication with His people. It suggests that this revelation is part of a larger, unfolding divine discourse, not an isolated event.
"the LORD"
This identifies the speaker as YHWH, the personal, covenant God of Israel. It emphasizes His supreme authority, faithfulness, and His active presence as the ultimate source of all divine law and instruction for His chosen people.
"spake"
This signifies a direct, verbal, and authoritative pronouncement from God. It highlights that the following content is not an indirect impression, a human interpretation, or a prophetic vision, but an objective, audible reality of God's revelation.
"unto Moses"
This designates Moses as the specific, divinely appointed recipient and mediator of this revelation. It underscores his unique and indispensable role in receiving God's will directly and then conveying it accurately to the entire community of Israel.
"saying,"
This participle introduces the direct discourse that immediately follows, indicating that the subsequent text contains the exact words or commands given by God through Moses. It prepares the audience for the specific, binding instructions that are about to be delivered.
Literary Devices
The primary literary device at play in Leviticus 17:1 is Formulaic Language or Repetition. The phrase "And the LORD spake unto Moses, saying" is a recurring and highly significant introductory formula found dozens of times throughout Exodus, Leviticus, and Numbers. Its consistent use serves several crucial purposes: it unequivocally establishes the Divine Authority of the commands that follow, reinforcing that these are not human inventions or mere suggestions, but direct pronouncements from God Himself, demanding absolute obedience. It also highlights the Mediatorial Role of Moses, underscoring his unique and divinely ordained position as God's chosen conduit for revelation to His covenant people. Furthermore, the repetition provides Structural Cohesion to the Pentateuch, linking disparate legal sections under the umbrella of God's continuous and ongoing communication with His covenant people. This formula acts as a theological anchor, grounding all subsequent laws in the unchanging character, will, and sovereignty of YHWH.
Theological and Thematic Connections
Leviticus 17:1 profoundly establishes the foundational principle that God is the ultimate source of all truth, law, and moral order. The explicit declaration "And the LORD spake" asserts divine sovereignty over human affairs and underscores the nature of biblical revelation as God's self-disclosure, not human speculation or philosophical musing. This verse sets the stage for understanding that the subsequent laws, though ancient and culturally specific in their immediate context, are rooted in God's unchanging character and His desire for a holy people. It reminds us that true wisdom, righteous living, and the path to life flow from heeding God's authoritative Word, which is perfect, life-giving, and eternally relevant.
Reflection and Application
The seemingly simple declaration in Leviticus 17:1 carries profound implications for believers today. Recognizing that "the LORD spake" means that the Scriptures we hold are not merely human wisdom, ancient historical records, or cultural artifacts, but the very breath and voice of God Himself. This understanding should cultivate a deep sense of reverence, humility, and eager anticipation as we approach the Bible. It calls us to listen attentively, to study diligently, and to obey wholeheartedly, knowing that God's Word is living, active, and supremely authoritative for every area of our lives. Just as the Israelites were to distinguish themselves by adhering to God's commands, thereby reflecting His holiness, so too are we called to live distinctively in a fallen world, guided by the divine principles revealed in Scripture. This verse encourages us to actively seek God's voice in His Word, trusting that His instructions lead to true life, genuine holiness, and a deeper, more intimate relationship with Him.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying" repeated so often in the Pentateuch?
This recurring formula serves multiple critical purposes. First, it unequivocally establishes the divine authority of all subsequent commands and instructions. It ensures that the Israelites understood these laws were not human inventions or cultural traditions, but direct pronouncements from YHWH, their covenant God, thereby demanding absolute obedience. Second, it highlights the unique mediatorial role of Moses. He was God's chosen conduit, the one through whom God communicated His will to the entire nation. This reinforced Moses' legitimacy and the binding nature of the laws he delivered. Third, it provides literary continuity and structural cohesion throughout the books of Exodus, Leviticus, and Numbers, linking various legal and narrative sections as part of God's continuous and ongoing revelation to His people. Examples can be found at the beginning of many significant sections, such as Exodus 25:1, Numbers 1:1, and throughout Leviticus itself (e.g., Leviticus 1:1).
What is the significance of "the LORD" (YHWH) in this context?
The term "the LORD" translates the Hebrew Tetragrammaton, YHWH, which is God's personal, covenantal name. Its use here is highly significant because it identifies the speaker not as a generic deity, but as the specific God who entered into a covenant relationship with Israel, delivered them from slavery in Egypt, and revealed Himself to Moses at the burning bush as "I AM WHO I AM" (Exodus 3:14). This name emphasizes God's eternal, self-existent nature, His faithfulness to His promises, and His active, personal presence among His people. When YHWH "spake," it was the covenant-keeping God, the one who is utterly holy, just, and loving, who was giving these commands, thereby imbuing them with ultimate authority and reflecting His own perfect character and will for His people.
Christ-Centered Fulfillment
Leviticus 17:1, with its declaration that "the LORD spake unto Moses," points forward to the ultimate and final revelation of God in Jesus Christ. While God spoke "at various times and in various ways" through prophets like Moses in the Old Testament, Hebrews 1:1-2 powerfully declares that in these last days, God has spoken to us "by His Son." Jesus is not merely a messenger or a prophet, but the very embodiment of God's Word, as John 1:1-14 proclaims, "the Word became flesh and dwelt among us." All the laws and commands given through Moses, including those concerning the sanctity of blood and sacrifice in Leviticus 17, find their perfect fulfillment in Christ's once-for-all sacrifice on the cross. He is the Lamb of God who takes away the sin of the world (John 1:29), rendering the Levitical sacrificial system obsolete yet perfectly completed. Jesus did not come to abolish the Law but to fulfill it (Matthew 5:17), and through Him, God's voice is heard not just in commands, but in the person of the One who is "the way, the truth, and the life" (John 14:6). He is the living Word, the ultimate expression of God's will and character, making God fully known to humanity.