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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 17:5 establishes a crucial command within Israel's sacrificial system, mandating that all animal sacrifices, particularly peace offerings, must be brought exclusively to the door of the Tabernacle of Meeting and presented to the priest. This directive served to centralize legitimate worship, prevent syncretism with pagan practices, ensure ritual purity and adherence to divine law, and reinforce Yahweh's exclusive claim over Israel's devotion, thereby maintaining the sanctity of their covenant relationship.
Context
Literary Context
This verse acts as a direct complement and clarification to the preceding prohibition in Leviticus 17:3-4. Those verses sternly declare that any Israelite who slaughters an animal (whether for food or sacrifice) outside the designated sanctuary, without bringing it to the Lord, is guilty of bloodshed and faces the severe penalty of being "cut off from among his people." Leviticus 17:5 then provides the positive injunction, specifying where sacrifices must be offered to avoid this judgment and maintain covenant fidelity. The entire chapter, Leviticus 17, functions as a pivotal transition point in the book, bridging the detailed laws of sacrifice (Leviticus 1-7) with the subsequent laws of purity and holiness (Leviticus 18-20). It underscores the sanctity of life (especially through the prohibition of consuming blood) and the absolute necessity of proper, regulated worship for maintaining atonement and communion with God.
Historical & Cultural Context
The command in Leviticus 17:5 was issued to the Israelite nation during their wilderness wanderings, shortly after their liberation from Egypt. Having been exposed to the pervasive idolatry of Egyptian polytheism and now surrounded by various pagan nations, God instituted stringent laws to set His people apart and safeguard their unique monotheistic worship. Surrounding cultures, such as the Canaanites, commonly performed sacrifices in "open fields," on "high places," or under "every green tree" (Deuteronomy 12:2), often to various deities or "goat-demons" (Leviticus 17:7). By centralizing all legitimate animal slaughter and sacrifice at the Tabernacle, God provided a tangible, visible focal point for His presence, established a controlled environment for worship, prevented syncretism, and ensured strict adherence to His prescribed rituals. This centralization also served to prevent unauthorized individuals from performing priestly functions and to maintain the purity and integrity of the sacrificial system.
Key Themes
This verse contributes significantly to several overarching themes in Leviticus and the Pentateuch. It powerfully reinforces the theme of God's Holiness and Exclusivity, demonstrating that Yahweh alone is to be worshipped, and He dictates the terms of that worship. The centralization of sacrifice underscores the theme of Order and Purity in Worship, ensuring that all acts of devotion are conducted according to divine prescription, free from pagan influence or human innovation. It also highlights the theme of Covenant Relationship, as obedience to these commands was integral to Israel's continued relationship with God. Furthermore, the mention of "peace offerings" points to the theme of Communion and Fellowship, emphasizing that true shalom with God is achieved through proper, obedient worship. The Tabernacle itself embodies the theme of God's Presence Among His People, serving as the designated meeting place between the divine and the human.
Exposition and Analysis
Key Word Analysis
From the primitive root zâbach (H2076), meaning "to slaughter an animal (usually in sacrifice)," zebach (H2077) properly refers to a slaughter or the flesh of an animal. By implication, it refers to a sacrifice, encompassing both the victim and the act of offering. In this context, it broadly refers to any animal offering brought to God, highlighting the physical act of slaughter as a sacred ritual.
Derived from ʼâhal (H168), meaning "a tent (as clearly conspicuous from a distance)," ʼôhel refers to the portable sanctuary where God's presence dwelt among Israel. This term emphasizes the Tabernacle's function as the central dwelling place and the visible manifestation of God's covenant presence, serving as the sole legitimate site for sacrificial atonement and communion.
Or môʻed, from yâʻad, meaning "an appointment." môwʻêd refers to a fixed time or season, a festival, or, by implication, an assembly convened for a definite purpose. In the phrase "Tabernacle of the Congregation" (ʼôhel môwʻêd), it emphasizes the Tabernacle's primary function as the designated "Tent of Meeting" or "Tent of Assembly," where God would meet with His people and where the community of Israel would gather for worship and to receive divine instruction.
From shâlam (H8002), meaning "requital," shelem properly refers to a (voluntary) sacrifice in thanks. These offerings, unlike sin or burnt offerings, were voluntary expressions of thanksgiving, fulfillment of a vow, or a celebration of fellowship and well-being with God and fellow Israelites. They symbolized a state of reconciliation and communion, often culminating in a shared meal.
Verse Breakdown
"To the end that the children of Israel may bring their sacrifices"
This opening clause establishes the divine intent and the specific recipients of the command. The "children of Israel" (Hebrew: bene Yisrael) are the entire covenant community, underscoring that this is a national, communal obligation. The purpose is to regulate and centralize the offering of all animal "sacrifices" (zebachim).
"which they offer in the open field"
This parenthetical clause directly addresses and prohibits a prevalent, unauthorized practice. It acknowledges that Israelites were or might be performing animal slaughter and offerings in uncontrolled, potentially profane, or idolatrous locations outside the divinely appointed sanctuary. The command aims to rectify and prevent this dangerous deviation from proper worship.
"even that they may bring them unto the LORD"
This specifies the exclusive divine recipient of all legitimate sacrifices. The offerings are not for personal gain, human pleasure, or pagan deities, but solely "unto the LORD" (Yahweh), emphatically asserting His unique sovereignty and the monotheistic nature of Israel's worship. This phrase emphasizes the proper direction and purpose of all worship.
"unto the door of the tabernacle of the congregation"
This is the precise, mandatory geographical and architectural location for all legitimate sacrifices. The "door" signifies the single point of access and entry into the sacred space where God's presence resided. This detail underscores the necessity of approaching God strictly on His terms, in His designated, holy place, and not according to human preference or convenience.
"unto the priest"
This designates the required human mediator for the sacrificial act. The priest, a member of the divinely appointed Levitical priesthood, was indispensable for facilitating these sacred rites. His role ensured that the sacrifices were offered according to God's precise instructions, maintaining ritual purity and guaranteeing that the worshiper's approach was properly mediated and acceptable to God.
"and offer them [for] peace offerings unto the LORD"
While the preceding clauses apply to all sacrifices, this concluding phrase specifically highlights "peace offerings" (shelamim). This emphasis may be due to their voluntary nature and the fact that they often involved the consumption of meat by the worshiper, making their proper location and procedure particularly critical to prevent defilement, pagan association, or unauthorized feasting. The repetition of "unto the LORD" powerfully reiterates the divine recipient and ultimate purpose, reinforcing the sanctity and exclusivity of worship.
Literary Devices
Leviticus 17:5 employs several potent literary devices to convey its crucial message. The Repetition of "unto the LORD" twice within the single verse serves to emphatically underscore that all sacrifices are to be directed solely to Yahweh, reinforcing the core principle of monotheism and His exclusive claim over Israel's worship. The phrase "open field" stands in stark Contrast to "the door of the tabernacle of the congregation," highlighting the divinely mandated, controlled, and holy space versus the uncontrolled, potentially profane, and idolatrous alternative. This Juxtaposition powerfully emphasizes the radical distinction God demands for His worship. The Tabernacle itself functions as a profound Symbolism, representing God's presence among His people, the very center of their national and spiritual life, and the sole legitimate point of access for atonement and communion. The meticulous detail in specifying the location ("door of the tabernacle") and the mediator ("unto the priest") demonstrates the Precision and Exclusivity required in approaching a holy God, leaving no room for ambiguity or human discretion in divine worship.
Theological and Thematic Connections
Leviticus 17:5 profoundly articulates God's demand for exclusive, centralized, and mediated worship, reflecting His absolute holiness and sovereign authority over His covenant people. It establishes the foundational principle that access to God, particularly through acts of atonement and fellowship, must occur strictly on His terms, in His designated place, and through His appointed channels. This centralization was not merely for administrative convenience but was a theological imperative designed to prevent syncretism, safeguard Israel's unique identity as a holy nation, and ensure the purity and efficacy of their worship. The meticulous instructions reveal God's desire for an orderly and sanctified relationship with humanity, laying a crucial groundwork for understanding later developments in redemptive history, pointing to the ultimate "meeting place" and perfect sacrifice.
Reflection and Application
While the physical Tabernacle and its animal sacrifices have been superseded by the perfect, once-for-all work of Christ, the enduring principles embedded in Leviticus 17:5 remain profoundly relevant for believers today. This verse calls us to consider the absolute centrality of Christ in our worship, for He is the ultimate "meeting place" where God and humanity are reconciled and where true communion is found. It challenges us to examine the purity and exclusivity of our devotion, ensuring that our "sacrifices" – whether of praise, service, obedience, or financial stewardship – are offered solely to the Lord and are not diluted by worldly desires, self-interest, or the pursuit of false gods. The emphasis on the priest reminds us of the vital role of Christ as our Great High Priest, through whom we now have direct, unhindered access to God's throne of grace. Furthermore, the concept of peace offerings encourages us to cultivate genuine fellowship with God and one another, living in a state of shalom (wholeness, peace, and well-being) that flows from our reconciliation with Him, expressed through lives of gratitude, reconciliation, and shared communion within the body of Christ.
Questions for Reflection
FAQ
Why was it so important for sacrifices to be brought to the Tabernacle's door?
The centralization of sacrifices at the Tabernacle was critically important for several theological and practical reasons. First, it prevented idolatry and syncretism. In the "open field," Israelites might have been tempted to offer sacrifices to pagan deities or in a manner that mimicked the surrounding nations, as explicitly prohibited in Leviticus 17:7. Second, it ensured ritual purity and adherence to God's specific instructions. The Tabernacle was a holy space, and sacrifices performed there were overseen by the divinely appointed priests, guaranteeing that the rites were conducted according to God's precise commands and not "strange fire" (Leviticus 10:1-2). Third, it reinforced the unique covenant relationship between God and Israel, establishing a single, visible point of contact for God's presence and for the nation's corporate worship. This helped maintain Israel's distinct identity as God's chosen people, set apart for His glory.
What were "peace offerings" and what was their significance?
"Peace offerings" (shelamim in Hebrew) were one of the main types of voluntary sacrifices in the Old Testament, distinct from mandatory sin or guilt offerings. Their name, derived from shalom (peace, wholeness, well-being), indicates their primary purpose: to express thanksgiving, fulfill a vow, or simply celebrate fellowship and communion with God. Unlike burnt offerings, where the entire animal was consumed on the altar, with peace offerings, specific portions (fat, kidneys) were given to the Lord, a portion to the priests, and the remaining meat was eaten by the worshiper and their family within a specific timeframe (Leviticus 7:11-21). This shared meal symbolized a state of reconciliation and harmonious relationship with God, allowing the worshiper to partake in the blessings of His presence. They were joyful offerings, celebrating the shalom that God provided, signifying a state of well-being and covenant fidelity.
Christ-Centered Fulfillment
Leviticus 17:5, with its stringent command for centralized worship at the Tabernacle through an appointed priest, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the true and perfect "Tabernacle of Meeting" (John 1:14, where "dwelt" literally means "tabernacled"), the very locus where God meets humanity in perfect reconciliation and where atonement is definitively accomplished. No longer do we approach God through a physical tent or a human priest, but directly through the one mediator between God and mankind, the man Christ Jesus. His single, perfect sacrifice on the cross (Hebrews 9:12) has eternally fulfilled all the Old Testament sacrificial requirements, including the peace offerings, establishing a new covenant of true shalom with God (Ephesians 2:14). Through Him, we are granted direct, confident access to the Father (Ephesians 2:18), becoming a "royal priesthood" (1 Peter 2:9) who can now offer spiritual sacrifices of praise and good deeds (Hebrews 13:15-16) in the "open field" of the world, empowered by the indwelling Spirit, because the ultimate "door" has been opened and the ultimate "peace" has been secured in Christ.