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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
If he kill: 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.
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Summary
Leviticus 17:3 introduces a foundational Mosaic regulation for the entire Israelite community, mandating that any Israelite who slaughters an ox, lamb, or goat, whether within the sacred camp or outside its boundaries, must bring the animal to the entrance of the Tabernacle. This command served as a critical measure to centralize all animal killing, thereby preventing unauthorized sacrifices to pagan deities, reinforcing the sanctity of life and blood as belonging exclusively to Yahweh, and safeguarding Israel's unique and undivided devotion to the one true God.
Context
Literary Context
Leviticus 17 stands as a pivotal chapter, immediately following the intricate and solemn regulations of the Day of Atonement described in Leviticus 16. While chapter 16 focuses on the purification of the sanctuary and the people from the defilement of sin, chapter 17 transitions to the proper handling of blood and the centralization of worship, emphasizing the profound holiness required of a people in covenant with God. This chapter serves as a crucial bridge between the detailed sacrificial laws of the preceding chapters and the subsequent "Holiness Code" (chapters 18-27), underscoring that access to God and the maintenance of a holy relationship demand strict adherence to His prescribed methods of worship and a deep reverence for life. The specific regulations in Leviticus 17:1-9 address the proper place for offering sacrifices and slaughtering animals for food, establishing a foundational principle for Israel's entire worship life and daily conduct.
Historical & Cultural Context
At the time of the Exodus and the giving of the Law, Israel was surrounded by nations deeply entrenched in polytheistic practices, which often included the offering of sacrifices to various gods at numerous local shrines, frequently involving illicit sexual rites, child sacrifice, or other detestable practices. The command in Leviticus 17:3-7 directly counters this pervasive idolatry. By requiring all slaughter of oxen, lambs, and goats—animals common for both food and sacrifice—to be brought to the Tabernacle door, God ensured that the Israelites would not participate in the worship of "goat-demons" (שְׂעִירִים, se'irim) or other pagan rituals prevalent in the region. This centralization was a strategic divine measure to protect Israel's spiritual purity, prevent syncretism (the blending of religious beliefs), and reinforce the unique and exclusive covenant relationship between Yahweh and His people, thereby distinguishing them sharply from the surrounding cultures. This was crucial for Israel's identity as a holy nation, set apart for God's purposes, as outlined in Exodus 19:5-6.
Key Themes
Leviticus 17:3 contributes significantly to several overarching themes within the book and the Pentateuch. Foremost among these is the theme of Holiness, emphasizing that God's people must reflect His holy character in all aspects of their lives, including seemingly mundane acts like slaughtering animals for food. This command also powerfully reinforces the theme of Exclusive Worship, demanding that all devotion and sacrifice be directed solely to Yahweh, thereby safeguarding Israel from the pervasive idolatry of the surrounding nations. Furthermore, it highlights the Sanctity of Life and Blood, establishing that life, represented by blood, belongs ultimately to God and must be treated with reverence, a principle explicitly stated in Leviticus 17:11. Finally, the command underscores the theme of Centralization of Worship, ensuring that the Tabernacle, as God's dwelling place, remained the sole legitimate site for approaching God through sacrifice, a principle echoed later in Deuteronomy 12.
Exposition and Analysis
Key Word Analysis
This term refers to an individual male person, but in this context, it functions as an inclusive term for "anyone" or "whatsoever man there be." Its use here emphasizes the universal applicability of the command to every male Israelite, underscoring individual responsibility within the collective covenant. It highlights that this is not merely a priestly regulation but a law binding on all members of the community.
This verb specifically denotes the act of slaughtering, often with the connotation of ritual killing, particularly by cutting the throat. While it can apply to killing for food, its usage in this context, especially when linked to bringing the animal to the Tabernacle, imbues the act with a sacred dimension. It implies a prescribed, solemn procedure for taking animal life, distinguishing it from casual hunting and reinforcing the idea that even the act of obtaining food should be done in a way that acknowledges God's sovereignty.
This word refers to an encampment, whether of travelers or troops, and by extension, the entire community of Israel gathered around the Tabernacle. Its inclusion, alongside the phrase "out of the camp," emphasizes the comprehensive scope of the regulation. It means the law applies regardless of proximity to the Tabernacle, ensuring that all animal slaughter, whether in the immediate sacred vicinity or further afield, is brought under the divine ordinance and supervision.
Verse Breakdown
"What man soever [there be] of the house of Israel"
This opening clause establishes the broad and inclusive scope of the command. It signifies that this divine directive applies universally to every male member of the Israelite community, emphasizing that the entire nation, not just the priests or a select few, is accountable for adhering to this law. It underscores the collective responsibility for maintaining holiness and exclusive worship within the covenant people.
"that killeth an ox, or lamb, or goat"
This phrase specifies the types of animals covered by the regulation. Oxen, lambs, and goats were the primary domesticated animals used for both food and sacrificial offerings in ancient Israel. Their explicit mention highlights the comprehensive nature of the command, extending beyond animals designated purely for sacrifice to include those slaughtered for regular consumption, thereby bringing a wide range of daily activities under divine oversight.
"in the camp, or that killeth [it] out of the camp"
This clause further expands the geographical and situational scope of the command. Whether an Israelite was within the immediate, consecrated vicinity of the Tabernacle ("in the camp") or at a greater distance ("out of the camp"), the requirement to bring the animal to the Tabernacle door remained absolute. This ensured that no killing of these animals, regardless of location, could be done without proper acknowledgment of God's ownership of life and without adherence to His prescribed method, thereby preventing any opportunity for pagan practices or unauthorized worship.
Literary Devices
Leviticus 17:3 masterfully employs several literary devices to convey its profound and comprehensive message. The predominant device is Legal Language, characteristic of the entire book of Leviticus, which presents the command as a non-negotiable, divine statute with absolute authority. The precise enumeration of "an ox, or lamb, or goat" functions as a form of Merism, where specific, representative parts are named to encompass the entire category of common domesticated animals used for food and sacrifice, thereby indicating the all-encompassing nature of the regulation. Furthermore, the phrase "in the camp, or that killeth [it] out of the camp" utilizes Dichotomy or Antithesis to emphasize the universal applicability of the law, leaving no geographic loophole. This comprehensive phrasing underscores the absolute and inescapable nature of God's demand for centralized, pure worship and His desire to prevent any deviation into pagan practices.
Theological and Thematic Connections
Leviticus 17:3 is foundational for understanding the sanctity of life and the exclusive nature of Israel's worship. By centralizing the slaughter of animals, God asserted His sole proprietorship over life and death, reinforcing the profound truth that "the life of the flesh is in the blood" and that blood, as the essence of life, belongs to God alone. This command served as a spiritual fence, protecting Israel from the pervasive idolatry of their neighbors who sacrificed to "goat-demons" and other false gods. It underscored the necessity of exclusive devotion to Yahweh, where all aspects of life, even the mundane act of preparing food, were to be consecrated to Him and performed in accordance with His holy will, preventing any compromise with pagan practices and ensuring the purity of Israel's worship. This law taught Israel that true worship permeates all of life, not just formal rituals.
Reflection and Application
While the literal command of bringing every slaughtered animal to a central tabernacle is no longer applicable to believers today, the enduring spiritual principles embedded in Leviticus 17:3 remain profoundly relevant for our lives. This verse calls us to a deep and unwavering commitment to exclusive worship of God, guarding against any form of spiritual idolatry or divided loyalties in our hearts. It challenges us to consider how every aspect of our lives—our work, our leisure, our consumption, and our relationships—can be consecrated to God, reflecting a reverence for life and a recognition of His ultimate sovereignty. Just as the Israelites were protected from pagan influences by this law, we too must be vigilant against the subtle and overt temptations of our culture that seek to draw our devotion away from the one true God. Our worship is not confined to a building or a specific ritual but extends to the whole of our existence, lived in humble obedience and grateful acknowledgment of His provision and holiness, recognizing that all of life is to be lived for His glory.
Questions for Reflection
FAQ
Why was it so important to bring the animals to the Tabernacle door, even for food?
This strict regulation served multiple crucial purposes for ancient Israel. Primarily, it was a strategic divine measure to prevent idolatry by centralizing all legitimate animal slaughter and sacrifice at the Tabernacle, God's designated dwelling place. This ensured that Israelites would not offer sacrifices to pagan deities or engage in the detestable practices of surrounding nations, particularly the worship of "goat-demons" (שְׂעִירִים, se'irim) explicitly mentioned in Leviticus 17:7. It also reinforced the profound sanctity of blood, which represented life and belonged exclusively to God (Leviticus 17:11). Even when killing for food, the act was to be consecrated, acknowledging God as the giver of all life and sustenance, and ensuring the blood was properly handled and returned to God. This comprehensive control over animal slaughter was a vital measure to maintain Israel's holiness and their exclusive covenant relationship with Yahweh, distinguishing them sharply from surrounding pagan cultures.
Does this command apply to Christians today?
No, Christians are not bound by the literal observance of this specific command from the Old Testament Law. The Old Testament sacrificial system, including the Tabernacle and its rituals, served as a "shadow" pointing to the ultimate reality found in Jesus Christ (Colossians 2:16-17). Christ's perfect and once-for-all sacrifice on the cross fulfilled the need for animal sacrifices, rendering them obsolete and unnecessary for atonement (Hebrews 10:1-10). Therefore, believers today are free to eat meat without bringing it to a central place of worship, as affirmed in the New Testament, where Jesus declared all foods clean (Mark 7:19) and Paul taught that all food is good if received with thanksgiving (1 Timothy 4:4-5). However, the underlying spiritual principles—such as exclusive devotion to God, reverence for life, and avoiding spiritual compromise with idolatry—remain eternally relevant and binding for believers.
Christ-Centered Fulfillment
Leviticus 17:3, with its rigid command for centralized slaughter and the profound emphasis on the sanctity of blood, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Tabernacle, to which all animals were to be brought, symbolized God's holy dwelling place among His people, powerfully foreshadowing the ultimate dwelling of God with humanity in Christ, who is Immanuel, "God with us". The countless oxen, lambs, and goats brought to the Tabernacle represented the temporary and repeated sacrifices necessary to cover sin, all pointing forward to the singular, perfect, and eternal sacrifice of the Lamb of God, who takes away the sin of the world!. His precious blood, unlike that of animals, possesses ultimate cleansing power, providing true atonement, eternal redemption, and purification from dead works (Hebrews 9:12-14). Furthermore, the centralization of worship at the Tabernacle prefigured the ultimate centralization of all access to God through Christ. There is no longer a need for a physical temple or a specific geographic location for worship, for Christ Himself is the new and living way to the Father (Hebrews 10:19-22; John 14:6). In Him, the principles of exclusive devotion, reverence for life, and freedom from pagan compromise are fully realized, as believers are now called to offer their lives as living sacrifices, holy and pleasing to God, through Christ alone (Romans 12:1-2).