Leviticus 17:7

Translation
King James Version
And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.
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KJV (with Strong's)
And they shall no more offer H2076 their sacrifices H2077 unto devils H8163, after H310 whom they have gone a whoring H2181. This shall be a statute H2708 for ever H5769 unto them throughout their generations H1755.
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Complete Jewish Bible
No longer will they offer sacrifices to the goat-demons, before whom they prostitute themselves! This is a permanent regulation for them through all their generations.'
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Berean Standard Bible
They must no longer offer their sacrifices to the goat demons to which they have prostituted themselves. This will be a permanent statute for them for the generations to come.’
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American Standard Version
And they shall no more sacrifice their sacrifices unto the he-goats, after which they play the harlot. This shall be a statute forever unto them throughout their generations.
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World English Bible Messianic
They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute. This shall be a statute forever to them throughout their generations.’
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Geneva Bible (1599)
And they shall no more offer their offerings vnto deuils, after whom they haue gone a whoring: this shalbe an ordinance for euer vnto them in their generations.
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Young's Literal Translation
and they sacrifice not any more their sacrifices to goats after which they are going a-whoring; a statute age-during is this to them, to their generations.
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See also
1 Corinthians 10:20Exodus 34:15Deuteronomy 32:172 Chronicles 11:15Psalms 106:37Deuteronomy 31:16Exodus 22:20
In the KJVVerse 3,243 of 31,102

Study This Verse

SUMMARY

Leviticus 17:7 issues a severe prohibition against the Israelites offering sacrifices to "devils" or "hairy ones," explicitly condemning this practice as spiritual prostitution. This divine command underscores God's unwavering demand for exclusive worship, centralizing all legitimate sacrifices at the tabernacle to prevent syncretism and maintain the holiness of the covenant community. The verse establishes this as an eternal statute, emphasizing the timeless and unchanging nature of God's opposition to idolatry and His requirement for singular devotion from His people across all generations.

CONTEXT

  • Literary Context: Leviticus 17 marks a pivotal transition within the book, shifting from detailed instructions regarding priestly duties and the mechanics of sacrificial offerings (Leviticus 1-16) to laws concerning the holiness of the people in their daily lives and interactions with God. The preceding verses (Leviticus 17:1-6) establish the foundational principle that all slaughtered animals, whether for food or as offerings, must be brought to the tabernacle door and presented to the Lord. This centralization of worship was crucial to prevent unauthorized sacrifices, ensure proper atonement, and maintain ritual purity. Verse 7 directly follows this mandate, addressing a specific and egregious violation: offering sacrifices to pagan deities, which would bypass the tabernacle entirely and defile the entire system of worship God had instituted. The subsequent verses (Leviticus 17:8-16) continue to elaborate on the sanctity of blood, prohibiting its consumption and emphasizing its vital role in atonement, further reinforcing the sacred boundaries of Israel's relationship with God.
  • Historical & Cultural Context: The command in Leviticus 17:7 is deeply embedded in the historical and cultural realities of ancient Israel. Having recently departed from Egypt, where they were exposed to a vast pantheon of gods and diverse cultic practices, and now on the cusp of entering Canaan, a land saturated with idolatry, the Israelites faced immense pressure to assimilate. The "devils" mentioned here, translated from the Hebrew se'irim, refer to goat-demons or satyr-like deities, often associated with desolate places, wilderness spirits, and fertility cults common in the ancient Near East. These entities were worshipped by surrounding nations, and some Israelites had evidently adopted such practices, as hinted at by the phrase "after whom they have gone a whoring." This spiritual "whoring" was a direct violation of the first two commandments given at Mount Sinai, as recorded in Exodus 20:3-5, which explicitly forbid having other gods or making idols. The prohibition in Leviticus 17:7 served as a critical safeguard to preserve Israel's unique covenant identity and prevent the spiritual syncretism that plagued many ancient cultures, ensuring their exclusive allegiance to Yahweh, the one true God.
  • Key Themes: This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost among them is the theme of Holiness, emphasizing God's absolute purity and His demand for His people to reflect that holiness in their worship and conduct. The prohibition against sacrificing to "devils" directly upholds the theme of Exclusive Worship, establishing Yahweh as the sole legitimate object of Israel's devotion, a concept central to the covenant relationship (Deuteronomy 6:4-5). It also reinforces the theme of Covenant Fidelity, portraying idolatry as a profound act of betrayal and spiritual "whoring," akin to marital infidelity, which undermines the very foundation of God's relationship with Israel. Finally, the declaration that this is a "statute for ever" highlights the Enduring Nature of God's Law and His unchanging character, particularly His opposition to anything that diminishes His glory or usurps His rightful place.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Offer (Hebrew, zâbach', H2076): This primitive root refers to the act of slaughtering an animal, typically in the context of sacrifice. It encompasses both the physical act of killing and the religious ritual of presenting an offering to a deity. In this verse, it highlights that the Israelites were performing the most sacred act of worship—sacrifice—but directing it towards illicit, demonic entities rather than to Yahweh, thereby perverting its true purpose and defiling themselves.
  • Devils (Hebrew, sâʻîyr', H8163): This word literally means "hairy ones" or "he-goats." In this context, it refers to goat-demons or satyr-like entities, often associated with desolate places and pagan worship in the ancient Near East. These were believed to be malevolent spirits or deities. The KJV's translation as "devils" accurately conveys the biblical understanding that behind pagan idols lie demonic forces, as later affirmed in the New Testament (1 Corinthians 10:20). Sacrificing to them was a direct affront to God and an invitation of evil influence.
  • Gone a whoring (Hebrew, zânâh', H2181): This verb is a powerful and frequently used metaphor throughout the Old Testament to describe spiritual unfaithfulness or idolatry. It likens Israel's turning away from God to a wife's betrayal of her husband through prostitution or adultery. This imagery emphasizes the intimate, covenantal relationship between God and Israel, portraying idolatry not merely as a ritualistic error but as a profound act of betrayal and spiritual infidelity against their divine Husband. It highlights the deeply personal and relational nature of their sin, implying a violation of trust and sacred vows.

Verse Breakdown

  • "And they shall no more offer their sacrifices unto devils": This clause issues a direct, unequivocal, and permanent prohibition. It commands the Israelites to cease a practice—the offering of sacrifices—that was evidently already occurring, but which was directed towards illicit, pagan entities identified as "devils" or "hairy ones." The emphasis is on the cessation of this highest act of worship when directed away from Yahweh, signifying a decisive break from past idolatrous behaviors and a re-establishment of exclusive worship to the one true God.
  • "after whom they have gone a whoring": This phrase provides the divine rationale for the prohibition, identifying the worship of "devils" as spiritual prostitution. It exposes the true nature of their idolatry as an act of profound unfaithfulness to the covenant, revealing the depth of their betrayal and the intimate offense committed against God's holiness and His rightful claim over them. This metaphor underscores the relational aspect of their sin, portraying it as a violation of sacred vows.
  • "This shall be a statute for ever unto them throughout their generations": This concluding declaration elevates the prohibition to the status of a permanent, unchanging law. The phrase "statute for ever" (Hebrew, chuqqâh ʻôwlâm') signifies its perpetual validity and binding nature for all future generations of Israel. It emphasizes that God's demand for exclusive worship and His condemnation of idolatry are not temporary commands but foundational principles of His covenant, enduring through all time and applying to every successive generation.

Literary Devices

Leviticus 17:7 employs several significant literary devices to convey its powerful and enduring message. The most prominent is Metaphor, specifically the vivid imagery of "gone a whoring" to describe idolatry. This powerful comparison transforms the abstract concept of spiritual unfaithfulness into the concrete and emotionally charged act of prostitution or adultery. It underscores the intimate, covenantal bond between God and Israel, portraying their turning to other gods as a profound betrayal of their sacred vows, akin to a wife's infidelity to her husband. This metaphor evokes strong feelings of shame, betrayal, and broken trust, highlighting the severe and deeply personal nature of the sin. Additionally, the phrase "This shall be a statute for ever unto them throughout their generations" functions as Legal Language, emphasizing the enduring and immutable nature of this divine command. It imbues the prohibition with absolute authority and permanence, signaling that God's opposition to idolatry is not a temporary decree but a foundational and perpetual requirement for His people across all time. The use of the term "devils" (Hebrew se'irim) also carries a strong element of Symbolism, representing not just pagan deities but the malevolent spiritual forces behind them, underscoring the spiritual warfare inherent in the rejection of Yahweh.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 17:7 is a profound declaration of God's absolute sovereignty and His demand for exclusive worship, echoing the very first commandments given at Sinai. It establishes idolatry not merely as a ritual error but as spiritual adultery, a direct betrayal of the covenant relationship between Yahweh and His people. This theme of exclusive devotion and the abhorrence of syncretism is foundational to Israel's identity and their call to be a holy nation set apart for God. The perpetual nature of this statute underscores that God's character and His requirements for worship are unchanging, serving as a timeless warning against anything that would usurp His rightful place in the hearts and lives of His people. It reveals God's zealous love and His desire for an undivided heart from His covenant people.

REFLECTION AND APPLICATION

While the specific practice of sacrificing to goat-demons may seem distant to modern believers, the underlying principle of Leviticus 17:7 remains profoundly relevant for our spiritual lives today. Idolatry, at its core, is anything that takes the place of God in our ultimate allegiance, affection, and trust. In contemporary society, this can manifest in subtle yet pervasive ways: the relentless pursuit of wealth, career success, social status, personal comfort, or even the worship of self. Anything that becomes the primary source of our security, identity, or joy apart from God functions as an idol, drawing our hearts away from Him. This ancient statute calls us to a radical self-examination, prompting us to identify and dismantle any "altars" we might have unwittingly erected in our lives. It reminds us that true spiritual purity and genuine intimacy with God require exclusive devotion, a wholehearted commitment to Him alone. Our worship must be singular, our trust unwavering, and our affections undivided, ensuring that God truly holds the preeminent place in every aspect of our existence, just as He demanded from ancient Israel.

Questions for Reflection

  • What modern "devils" or idols might subtly compete for my ultimate allegiance and affection today?
  • In what ways might I be "going a whoring" spiritually by seeking satisfaction, security, or identity outside of God?
  • How can I cultivate a more exclusive and wholehearted devotion to God in my daily life, ensuring He remains preeminent?
  • What practical steps can I take to dismantle any idols I've identified and re-center my life on Christ?

FAQ

What does "devils" (se'irim) mean in this context, and why were Israelites sacrificing to them?

Answer: The Hebrew word se'irim literally means "hairy ones" or "goats," referring to goat-demons or satyr-like spirits believed to inhabit desolate places. These were pagan deities or demonic entities worshipped in the ancient Near East, often associated with fertility cults and illicit magical practices. The Israelites, having lived among Egyptians and being surrounded by Canaanite cultures, were exposed to and sometimes adopted these pagan customs. Sacrificing to se'irim was a form of syncretism, a blending of their covenant faith with pagan superstitions, driven by a desire for perceived benefits (like fertility or protection) or simply succumbing to the pervasive idolatry of the surrounding nations, directly violating the commands given in Exodus 20:3-5 and Deuteronomy 12:2-4.

Why is idolatry described as "going a whoring" or spiritual adultery?

Answer: This powerful metaphor, common throughout the Old Testament, illustrates the intimate and covenantal relationship God established with Israel. God is portrayed as the faithful husband, and Israel as His bride. When Israel turned to other gods, it was seen as a betrayal of their sacred vows, akin to a wife committing adultery or prostitution. This imagery emphasizes the depth of the offense—it's not just a breaking of rules, but a breaking of a sacred, loving bond. It highlights the emotional and relational devastation caused by unfaithfulness to God, as seen in passages like Jeremiah 3:9 and Hosea 1:2. This metaphor underscores God's jealousy for His people's exclusive devotion and the profound pain caused by their spiritual infidelity.

CHRIST-CENTERED FULFILLMENT

Leviticus 17:7, with its stern prohibition against sacrificing to "devils" and its condemnation of spiritual "whoring," finds its ultimate fulfillment and deeper meaning in Christ. The Old Testament law established a physical separation and demanded exclusive worship of Yahweh to prepare a people for the coming Messiah. Jesus Christ, as the perfect Lamb of God, offered the singular, definitive sacrifice that forever atones for sin, rendering all other sacrifices, especially those to false gods, utterly obsolete and blasphemous. In the New Covenant, the spiritual reality of idolatry is even more acutely defined. Christ demands not just external adherence but the complete surrender of our hearts. The "devils" we are warned against today are often the subtle idols of our hearts: greed, which Colossians 3:5 identifies as idolatry; the pursuit of self-glory; or anything that usurps Christ's rightful place as Lord. The "whoring" is no longer merely physical acts of pagan worship but any spiritual compromise that diminishes our exclusive devotion to Him. Through Christ, we are called to a new level of purity and fidelity, empowered by the Holy Spirit to "flee from idolatry" (1 Corinthians 10:14) and to worship God "in spirit and truth" (John 4:24). He is the true tabernacle, the ultimate sacrifice, and the sole object of our worship, making the "statute for ever" a timeless call to live lives wholly devoted to Him, free from any competing allegiances.

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Commentary on Leviticus 17 verses 1–9

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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