Leviticus 17:1

According to some interpreters, there begins here an independent section of Leviticus entitled the Holiness Code, but this view should be rejected. The first part of Leviticus details the various types of sacrifices, and the rules laid down in this section, beginning here, have a definite relationship to all sacrifices mentioned earlier. The second part of Leviticus concerns the establishment of the hereditary priesthood, and these rules pertain directly to the respect that all Israel, even strangers, must give to that priesthood. The third portion of Leviticus outlines the specific sacrifices required for various types of ceremonial defilement, and this section lays down additional rules as to where the sacrifices must be offered. It therefore exhibits a most intimate connection with all the preceding chapters of Leviticus. Therefore, "It is altogether a mistake to make a Second Book begin with Leviticus 17, as is done by Lang and Keil."[1]

The designation of this and subsequent chapters as the Holiness Code, "destroys the close connection between Leviticus 16 and Leviticus 17, with the manual of sacrifices in Leviticus 1-7. Leviticus 17 belongs to what precedes ... it is a climactic supplement or conclusion to the first part of Leviticus."[2]

It is true, of course, that a requirement of holiness is stressed here and in subsequent chapters. Unger cited Leviticus 19:2, "Ye shall be holy; for I, the Lord your God, am holy," as the "dominant note of this and following chapters."[3] "The phrase, `I am the Lord,' occurs nearly fifty times in Leviticus 17-26, and not at all in the remainder of Leviticus."[4]

This and the remaining chapters of Leviticus stress the manner of life that was supposed to characterize the Jew that he might be not only acceptable to the Lord but also DIFFERENT from the heathens with whom he was surrounded. However, holiness of life must not be viewed as a special code incorporated into God's law at some later time, but as an integral part of what was ever and always a part of God's law for His people. "Follow after peace with all men, and holiness, without which no man shall see God" (Hebrews 12:14, KJV). The solemn ceremonial of the Day of Atonement had just been commanded, but the forgiveness of the sinner's sins must be followed by a life consistent with that forgiveness. How appropriately, therefore, do the commandments of this section fit into the overall message of Leviticus.

"And Jehovah spake unto Moses, saying, Speak unto Aaron and unto his sons, and unto all the children of Israel, and say unto them: This is the thing which Jehovah hath commanded, saying, What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp, and hath not brought it unto the door of the tent of meeting, to offer it as an oblation unto Jehovah before the tabernacle of Jehovah: blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto Jehovah, unto the door of the tent of meeting, unto the priest, and sacrifice them for sacrifices of peace-offerings unto Jehovah. And the priest shall sprinkle the blood upon the altar of Jehovah at the door of the tent of meeting, and burn the fat for a sweet savor unto Jehovah. 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."

Note that the regulations mentioned here came directly from God Himself. These rules were not initiated at some later period by "the priests." This passage forbids any notion of a later point of origin for these rules in the Jewish priesthood, because it is the period of the Jewish journeyings in the vicinity of Sinai which is inherent in the mention of "the camp" (Leviticus 17:3). It is inconceivable that priests of some later time would have used such terminology!

"A statute forever throughout their generations ..." (Leviticus 17:7). As a matter of fact, God Himself changed the regulation given here just before Israel entered into the possession of Canaan (Deuteronomy 12:15).

The principal thing forbidden here was the slaughter of any animal (of the type suitable for sacrifice) anywhere except "before the tent of meeting." There are several discernible purposes in this restriction:

(1) It safeguarded the prohibition against eating the blood or the fat, requiring these to be offered to God.

(2) It forbade the practice of idolatry, a form of pagan worship "the Jews had learned in Egypt,"[5] in which orgiastic rites were a part.

(3) Also, it strengthened the authority and dignity of the priesthood.

"He-goats ..." This word is variously rendered as "devils" (KJV), "goat demons" (Good News Bible), and "satyrs" (RSV). The Greek god, Pan, was the most famous of the goat-gods. The temptation of the Israelites to lapse into such paganism was effectively removed by making it illegal for them to slay an animal anywhere except "before Jehovah." The nature of the worship that accompanied such pagan offerings is evident in Leviticus 17:7, where "play the harlot" is mentioned. The Douay version renders it bluntly as "commit fornication."

"What man soever there be ..." The regulation here was binding, not merely upon Israelites, but also upon the stranger that might have dwelt among them. "The children of God must never yield to the unhallowed customs of their guests."[6]

"Cut off from among his people ..." (Leviticus 17:4). "The word from which this comes means to `root out,' `to maim,' or `destroy.' It is not certain whether it meant the death penalty or excommunication."[7] "He hath shed blood" (Leviticus 17:4) seems to indicate the type of blood guiltiness that required the capital penalty.