TRV
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 17:6 meticulously outlines the priestly actions required for animal sacrifices, specifically the sprinkling of blood upon the altar and the burning of the fat. This verse is central to the broader regulations in Leviticus 17, underscoring God's non-negotiable demand for centralized worship at the Tabernacle. It highlights the profound theological significance of blood for atonement and the fat as the choicest portion offered, symbolizing divine acceptance and the worshiper's complete devotion to the LORD, all performed according to His holy and precise requirements.
Context
Literary Context
Leviticus 17 serves as a crucial transition point within the book, bridging the detailed instructions for various offerings (Leviticus 1-7), the consecration of the priesthood (Leviticus 8-10), and the laws of ritual purity and holiness (Leviticus 11-15), including the climactic Day of Atonement (Leviticus 16). Chapter 17, often considered the opening of the "Holiness Code" (Leviticus 17-27), shifts focus from what sacrifices are to be offered to where and how they must be presented. Its primary concern is the sanctity of blood and the absolute centralization of all animal slaughter for sacrifice, ensuring proper worship and preventing syncretistic practices. This chapter's regulations are foundational for maintaining the covenant relationship between God and Israel, emphasizing the necessity of proper worship and preventing unauthorized religious activities.
Historical & Cultural Context
The commands in Leviticus 17 were given to the Israelites in the wilderness, a people recently liberated from Egyptian polytheism and soon to enter Canaan, a land saturated with pagan worship. Both Egyptian and Canaanite cultures practiced various forms of animal sacrifice, often involving multiple deities, "field demons" (as mentioned in Leviticus 17:7), and decentralized altars. To safeguard Israel from adopting these idolatrous and impure practices, God instituted strict laws. The centralization of all sacrifices "at the door of the tabernacle of the congregation" was a radical and necessary measure. It ensured that all worship was directed exclusively to Yahweh, the one true God, and performed according to His specific, holy requirements, thereby preventing unauthorized worship, ensuring ritual purity, and solidifying the unique covenant identity of Israel.
Key Themes
Leviticus 17:6 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to approach Him in a manner that reflects His character. This verse highlights the theme of Atonement, central to Israelite worship, where the shedding and application of blood provide a means for covering sin and reconciling a sinful people with a holy God, a principle explicitly stated in Leviticus 17:11. The command for sacrifices to be offered "at the door of the tabernacle of the congregation" underscores the theme of Centralization of Worship, a critical safeguard against idolatry and a means of fostering national unity under Yahweh. Finally, the concept of the offering being a "sweet savour unto the LORD" speaks to the theme of Divine Acceptance, indicating that obedience to God's prescribed rituals brings His pleasure and restores harmonious fellowship.
Exposition and Analysis
Key Word Analysis
This verb (H2236) describes a specific, ritualistic action of dashing or throwing fluid or solid particles. In the context of sacrifice, it signifies the deliberate application of the atoning substance (blood) to the sacred object (the altar), thereby consecrating it and making the offering effective. It implies a forceful, intentional act of presentation before God, emphasizing the life-giving and sin-covering power inherent in the blood.
In ancient Israelite thought, blood (H1818) was intrinsically linked to life itself, as that which, when shed, causes death. Its application to the altar symbolized the offering of a life for the purpose of atonement, or covering, for sin. It represented the vital essence given up as a substitute, making reconciliation with a holy God possible. The shedding of blood was the means by which life was given up, and thus, the means by which atonement was made.
This term (H2459) refers to the richest or choice part of the animal. In the context of sacrifice, burning the fat symbolized giving God the best and most valuable portion of the offering. It was considered God's exclusive portion, signifying the worshiper's complete devotion, reverence, and commitment to giving God their absolute choicest possession. This act demonstrated a desire for full surrender and right relationship with the divine.
Verse Breakdown
"And the priest shall sprinkle the blood"
This clause identifies the divinely appointed mediator—the priest from the Aaronic line—as the one authorized to perform this sacred action. The act of "sprinkling" (as discussed above) is precise and ritualistic, highlighting the meticulous nature of God's requirements for approaching Him. The "blood" is the life-essence, the vehicle of atonement, without which no remission of sins is possible.
"upon the altar of the LORD"
The altar was the central piece of furniture in the Tabernacle courtyard, symbolizing the place of sacrifice, atonement, and communion with God. It was "of the LORD," indicating its divine ownership and sacred purpose. The application of blood to the altar consecrated the offering and made it effective before God, signifying the transfer of the life-essence for atonement.
"[at] the door of the tabernacle of the congregation"
This specifies the exact, singular location for all legitimate sacrifices. The "door" was the entrance to the Tabernacle courtyard, signifying the sole, divinely ordained access point for Israel to approach God. This centralization was crucial for preventing idolatry, ensuring ritual purity, and maintaining the integrity of Israel's worship of Yahweh alone.
"and burn the fat"
Following the blood ritual, the priest was to burn the fat of the animal. The fat was considered the richest and best part of the animal, symbolizing the worshiper's commitment to giving God their choicest and most valued possession. This act demonstrated devotion, reverence, and a desire to be in right relationship with God, offering what was most pleasing to Him.
"for a sweet savour unto the LORD"
This phrase describes the divine reception and acceptance of the offering. The burning of the fat, as the best part, ascended as a "sweet savour" or pleasing aroma to God, indicating His approval of the sacrifice and the worshiper. It signified that the offering had achieved its intended purpose of bringing about reconciliation and fellowship, and that God was satisfied with the offering.
Literary Devices
Leviticus 17:6 employs several literary devices to convey its profound theological truths with precision and impact. Ritual Language is paramount, with the precise, prescriptive verbs ("sprinkle," "burn") and nouns ("blood," "fat," "altar," "tabernacle") underscoring the meticulous nature of divine worship and the absolute necessity of adherence to God's commands. This precision emphasizes God's holiness and the seriousness of approaching Him. Symbolism is richly woven throughout the verse: the blood symbolizes life and atonement; the fat symbolizes the best and most valuable part, representing the worshiper's wholehearted devotion; the altar symbolizes the place of divine encounter, judgment, and reconciliation; and the Tabernacle door symbolizes the singular, divinely appointed access point to God. The Repetition of "unto the LORD" at the end of the verse emphasizes the singular divine recipient and purpose of the sacrifice, reinforcing the monotheistic focus against the polytheistic practices of surrounding nations.
Theological and Thematic Connections
Leviticus 17:6 encapsulates several profound theological truths essential to understanding God's character and His plan of salvation. It highlights the foundational principle of atonement through substitutionary sacrifice, where a life (represented by blood) is given to cover sin. This act, mediated by a divinely appointed priest and performed according to specific divine mandates, demonstrates God's holiness, His demand for purity, and His gracious provision for humanity's sin. The "sweet savour" signifies God's acceptance of the offering, illustrating that true worship, offered in obedience and devotion, leads to reconciliation and harmonious fellowship with Him. The meticulous nature of the ritual underscores that approaching a holy God requires adherence to His revealed will, not human invention or preference.
Reflection and Application
While the ceremonial laws of animal sacrifice are no longer practiced by believers today due to Christ's finished work, Leviticus 17:6 offers timeless spiritual lessons for our contemporary walk with God. This ancient ritual deepens our understanding of the profound cost of sin and the immense grace of God in providing a way for atonement. It compels us to appreciate that forgiveness requires a substitutionary sacrifice, leading us to a greater reverence for the shedding of Christ's blood as the perfect and final atonement for all humanity. The principle of burning the "fat for a sweet savour" encourages us to offer our absolute best to God in all areas of our lives—our worship, service, talents, resources, and even our very selves. This means giving wholeheartedly, demonstrating true love and devotion rather than merely going through the motions or offering what is convenient. The meticulous instructions for the Levitical sacrifices underscore God's holiness and the importance of approaching Him with reverence and according to His revealed will, reminding us that true worship is not about our preferences but about humbly obeying God's commands and honoring His perfect character.
Questions for Reflection
FAQ
Why was the fat specifically burned on the altar, and what did it signify?
The fat of the sacrificial animal was specifically burned on the altar because it was considered the richest and most valuable part. In ancient cultures, fat often symbolized abundance, prosperity, and the best of a thing. By burning the fat, the worshiper was offering the choicest portion to God, signifying their devotion, reverence, and commitment to giving God their absolute best. It was an act of complete surrender and dedication, demonstrating that nothing was withheld from the LORD. This act, ascending as a "sweet savour," indicated God's acceptance and pleasure in the offering, symbolizing a harmonious relationship restored between the worshiper and God.
What does "sweet savour" truly mean in the context of Old Testament sacrifices?
The Hebrew phrase for "sweet savour" (רֵיחַ נִיחֹחַ, reah nihoah) literally means "a soothing aroma" or "a restful scent." In the context of Old Testament sacrifices, it signifies that the offering was pleasing, acceptable, and brought satisfaction to God. It implies that the sacrifice effectively achieved its purpose—whether for atonement, thanksgiving, or fellowship—and restored a right relationship between the worshiper and God. It's not about God literally smelling something, but rather a metaphorical expression of divine approval and the delight God takes in obedient and heartfelt worship. This concept is beautifully echoed in the New Testament when describing Christ's sacrifice, as seen in Ephesians 5:2.
Why was the "door of the tabernacle" such a critical location for sacrifices?
The "door of the tabernacle of the congregation" was the divinely appointed and singular location for all animal sacrifices to be offered, as mandated in Leviticus 17:3-5. This centralization served several crucial purposes. Firstly, it prevented the Israelites from engaging in unauthorized worship or adopting the idolatrous practices of the surrounding pagan nations, who often sacrificed to "field demons" (as mentioned in Leviticus 17:7) at various local altars. Secondly, it ensured ritual purity and adherence to God's specific laws for sacrifice, maintaining the holiness of the people and their worship. Thirdly, it emphasized the unity of the people in their worship of the one true God, Yahweh, and their sole access to Him through the prescribed means at His dwelling place. This strict command underscored God's absolute sovereignty and His demand for exclusive worship.
Christ-Centered Fulfillment
Leviticus 17:6, with its detailed instructions for priestly actions, the sprinkling of blood, and the burning of fat for a "sweet savour," finds its ultimate and perfect fulfillment in Jesus Christ. The earthly priest, performing these rituals, foreshadowed Christ, our great High Priest, who mediates a new and better covenant (as described in Hebrews 8:6). The blood, central to atonement in the Old Covenant, pointed to the precious, sinless blood of Jesus, which was shed once for all on the cross to provide eternal redemption and the complete remission of sins (as powerfully articulated in Hebrews 9:12 and 1 Peter 1:18-19). The altar, where the sacrifice was offered, prefigured the cross, the ultimate place of divine judgment and mercy. Furthermore, just as the fat was burned as a "sweet savour" to the LORD, signifying divine acceptance, so too was Christ's perfect obedience and sacrificial death a "fragrant offering and sacrifice to God" (as stated in Ephesians 5:2), fully pleasing to the Father. The "door of the tabernacle" as the sole access point to God is fulfilled in Christ, who declared, "I am the door; if anyone enters through Me, he will be saved" (John 10:9). Thus, every element of this Levitical command points to the person and work of Jesus, who perfectly fulfilled the Law and became the ultimate, once-for-all sacrifice, establishing a direct and eternal way for humanity to be reconciled to God.