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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 17:2 serves as a pivotal introductory declaration, establishing the divine origin and universal scope of the critical regulations that immediately follow concerning the proper place of sacrifice, the sanctity of blood, and the exclusive means of atonement. This verse emphatically asserts that the subsequent laws are not human traditions or priestly innovations, but direct, authoritative commands from the LORD Himself, binding upon every member of the Israelite community, from the high priest to the common Israelite.
Context
Literary Context
Leviticus 17:2 acts as a foundational preamble to the "Holiness Code," which spans chapters 17 through 26. Following the detailed instructions for the Day of Atonement in Leviticus 16, which emphasized the necessity of blood for cleansing the tabernacle and the people, Chapter 17 shifts focus from how sacrifices are performed to where they must be performed and the absolute prohibition against consuming blood. This transition underscores God's insistence on proper worship and the sanctity of life, linking ritual purity directly to ethical and moral conduct. The verse's authoritative tone sets the stage for the profound theological principles that underpin the Israelite sacrificial system, particularly the concept that "the life of the flesh is in the blood" and its role in atonement, as explicitly stated in Leviticus 17:11.
Historical & Cultural Context
At the time these commands were given, the Israelites were encamped in the wilderness, with the Tabernacle serving as the central dwelling place of God among His people. This period was marked by the constant temptation to adopt the idolatrous and pagan practices of surrounding nations, which often involved sacrificing animals in open fields, on high places, or to various deities, and frequently included the consumption of blood. God's command in Leviticus 17:2, therefore, was a direct counter-measure, establishing a strict centralized worship system at the Tabernacle. This ensured that all sacrifices were offered to the one true God, preventing syncretism and maintaining the distinct holiness of the Israelite community. It also reinforced the unique theological understanding of blood as sacred, belonging to God alone, and reserved for atonement, distinguishing Israelite practice from the superstitious and often gruesome blood rituals of their neighbors.
Key Themes
Leviticus 17:2 powerfully introduces several foundational themes that permeate the book of Leviticus and the broader Pentateuch. Primarily, it establishes Divine Authority, emphasizing that the ensuing laws are not human constructs but direct, non-negotiable commands from the LORD, the covenant God of Israel. This underscores God's absolute sovereignty and His right to dictate the terms of worship and conduct for His people. Secondly, it highlights the theme of Holiness, as the commands aim to set Israel apart as a holy nation, distinct from the pagan practices of their neighbors. The strict regulations regarding sacrifice and blood are designed to maintain the purity necessary for God's presence to dwell among them. Finally, the verse implicitly points to Covenant Fidelity, as obedience to these divine mandates is a tangible expression of Israel's faithfulness to the covenant established at Mount Sinai. The universal address to "Aaron, and unto his sons, and unto all the children of Israel" reinforces that covenant obedience and holiness are a communal responsibility, binding upon every member of the nation, from the priestly leadership to the common Israelite, ensuring a unified and consecrated people before God.
Exposition and Analysis
Key Word Analysis
This word (H1696) is an imperative verb, signifying a direct and authoritative command from God to Moses, who is then to relay it to the people. It is not a suggestion or an invitation for discussion, but a divine pronouncement requiring immediate and complete obedience. The use of "speak" here emphasizes the directness of God's communication and the non-negotiable nature of the instructions that follow.
This is the sacred, covenantal name of God (H3068), often transliterated as "Yahweh." Its inclusion here is highly significant, emphasizing that the commands originate from the personal, relational God who entered into a covenant with Israel. It underscores His unique authority and His intimate involvement in the lives and worship practices of His people, distinguishing Him from the impersonal deities of other nations.
This verb (H6680) denotes a strong, authoritative decree or appointment. It conveys the idea of a binding order from a superior. When used in relation to God, "commanded" signifies a divine mandate that is absolute, unchangeable, and requires strict adherence. It highlights the divine prerogative and the absolute necessity of obedience to the laws that follow, leaving no room for human discretion or alteration.
Verse Breakdown
"Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them;"
This clause meticulously outlines the recipients of God's command. It begins with "Aaron, and unto his sons," indicating that the priests, as the spiritual leaders and mediators, are the primary recipients and are responsible for administering and upholding these laws. However, the command immediately broadens to include "all the children of Israel," emphasizing the universal applicability of these laws to every individual within the covenant community. This inclusive address underscores that holiness and obedience are not merely priestly concerns but a communal responsibility, binding upon leaders and laypeople alike, ensuring the unity and purity of the entire nation before God.
"This [is] the thing which the LORD hath commanded, saying,"
This powerful declaration serves as a solemn and emphatic preamble to the subsequent regulations. The phrase "This [is] the thing" (Hebrew: haddavar, H1697) refers to the entire body of instructions that will be detailed in the following verses, presenting them as a singular, unified divine decree. The explicit attribution "which the LORD hath commanded" leaves no ambiguity about the source of these laws; they are not human inventions, traditions, or arbitrary rules, but direct mandates from the sovereign God of Israel. This statement establishes the absolute authority and non-negotiable nature of the forthcoming commands, demanding reverent attention and strict obedience from all who hear.
Literary Devices
Leviticus 17:2 employs several literary devices to convey its profound message. The most prominent is Direct Address, where God directly instructs Moses to "Speak unto Aaron, and unto his sons, and unto all the children of Israel." This direct, personal communication from the divine to the human underscores the immediacy and importance of the message, establishing a clear chain of command and emphasizing God's active involvement in the lives of His people. Furthermore, the phrase "This [is] the thing which the LORD hath commanded" functions as a Divine Declaration or Divine Fiat. This emphatic statement leaves no room for doubt regarding the origin or authority of the ensuing laws, asserting their absolute, non-negotiable nature as divine mandates rather than human suggestions. Finally, the meticulous listing of recipients—"Aaron, and unto his sons, and unto all the children of Israel"—demonstrates Inclusivity. This device highlights the universal scope and communal responsibility for adherence to these laws, ensuring that no one in the covenant community is exempt from the divine requirements for holiness and proper worship.
Theological and Thematic Connections
Leviticus 17:2 profoundly establishes the theme of divine authority as the bedrock of Israelite worship and life. By unequivocally stating that the subsequent laws are "the thing which the LORD hath commanded," the verse asserts that true holiness and acceptable worship are not matters of human preference or cultural adaptation, but direct responses to God's revealed will. This emphasis on divine command underscores God's sovereignty, His right to dictate the terms of His relationship with humanity, and the absolute necessity of obedience for covenant faithfulness. The laws that follow, particularly those concerning the sanctity of blood and the proper place of sacrifice, derive their immense theological weight from this divine mandate, foreshadowing the ultimate divine provision for atonement.
Reflection and Application
Leviticus 17:2, with its clear declaration of divine command and universal application, serves as a powerful reminder for believers today regarding the authority of God's Word. Just as the ancient Israelites were called to meticulous obedience to commands that shaped their worship and identity, so too are Christians called to submit to the revealed will of God in Scripture. This verse challenges us to consider whether our faith is truly founded upon God's explicit instructions or if we are subtly allowing human traditions, cultural norms, or personal preferences to dilute or redefine our understanding of holiness and worship. It prompts us to ask if we approach the Bible as a collection of suggestions or as the authoritative, living Word of God, binding upon every aspect of our lives. Recognizing that God's commands are always for our good and His glory should cultivate a spirit of joyful submission and diligent study, ensuring that our lives reflect His divine design.
Questions for Reflection
FAQ
Why is it important that these commands come directly from "the LORD"?
It is critically important that these commands come directly from "the LORD" (YHWH) for several reasons. First, it establishes the absolute divine authority behind the laws, making them non-negotiable and immutable. Unlike human laws, which can be debated or changed, God's commands reflect His perfect character and eternal wisdom. Second, it underscores the covenant relationship between God and Israel; these are not arbitrary rules but instructions from the God who chose them and entered into a sacred bond with them. This divine origin prevents human modification or selective obedience, as seen in warnings against adding to or subtracting from God's word (e.g., Deuteronomy 4:2). Finally, it ensures the purity and distinctiveness of Israel's worship, setting them apart from pagan nations whose religious practices were often based on human invention or demonic influence.
What is the significance of the command being given to "Aaron, and unto his sons, and unto all the children of Israel"?
The specific address to "Aaron, and unto his sons, and unto all the children of Israel" highlights the comprehensive scope and universal application of the laws. By first addressing Aaron and his sons, the priests, it emphasizes their primary responsibility as spiritual leaders to uphold, teach, and administer these divine mandates. They are the custodians of the sacred. However, by immediately extending the command to "all the children of Israel," the text makes it clear that these laws are not exclusive to the priestly class but are binding upon every individual within the covenant community. This signifies that holiness is a communal responsibility and a pervasive requirement for the entire nation, which God intended to be a "kingdom of priests and a holy nation". It ensures that all members, regardless of their role, participate in maintaining the purity and integrity of their relationship with God.
Christ-Centered Fulfillment
Leviticus 17:2, by asserting the divine origin and universal authority of God's commands regarding sacrifice and the sanctity of blood, lays foundational principles that find their ultimate and perfect fulfillment in Jesus Christ. The "thing which the LORD hath commanded" in the Old Covenant, particularly the necessity of blood for atonement (Leviticus 17:11), pointed forward to the singular, decisive act of God in Christ. Jesus is revealed as the Lamb of God who takes away the sin of the world, whose shed blood on the cross was the once-for-all sacrifice that perfectly satisfied God's righteous demands. The elaborate system of commands and rituals given to Aaron, his sons, and all Israel served as a shadow, preparing humanity for the substance found in Christ (Hebrews 10:1). Through His perfect obedience to the Father's command, even unto death, Jesus established a new and better covenant, fulfilling every jot and tittle of the Law (Matthew 5:17). Thus, the divine authority proclaimed in Leviticus 17:2 culminates in the person and work of Christ, who is not only the commanded sacrifice but also the commanding Lord, now calling all humanity to obedience through faith in His finished work.