Chapter 17

1 The blood of all slain beasts must be offered to the Lord at the door of the tabernacle. 7 They must not offer to devils. 10 All eating of blood is forbidden, 15 and all that dieth alone, or is torn.

3. What man soever there be. When Israel left Egypt a large group, consisting principally of Egyptians, left with them. The Bible calls them the “mixed multitude,” literally, a “numerous mingled throng” (Ex. 12:38; Num. 11:4). An even better word might be “rabble,” which some versions use. They were a source of constant trouble, and ever the leaders in rebellion. They were the ones who instigated the demand for flesh food, which resulted in the death of thousands (Num. 11:4–6, 18–20, 31–33). Though they daily witnessed God’s miracle in sending manna from heaven, they were unthankful and unholy. Like so many who live on the charity of others, their demands constantly increased.

It is reasonable to assume that this mixed multitude would seek to continue their pagan sacrificial feasts. In Egypt were to be found some of the most degraded forms of heathenism. Among these, devil worship was probably the worst (Lev. 17:7), in connection with which he-goats, or “satyrs” (RSV), were sacrificed. These abuses had begun to creep in among the Israelites, and a reformation was needed.

Before the establishment of the sanctuary, the father of the household was also its priest, and as such offered sacrifices. When the tabernacle was erected and the priests took charge of the offerings, a great change came about in the life of Israel. The father surrendered some of his former prerogatives to the Levites, and this may have occasioned dissatisfaction.

The thing that occasioned most difficulty was the rule that all slaughtering of animals should henceforth be done at the sanctuary, and that the feasts ordinarily celebrated in connection with slaughtering should also be held there. This would in itself cause no hardship to Israel, for the sanctuary was centrally located in the wilderness, of easy access to all. But this arrangement would automatically end the convivial feasts of the mixed multitude that many Israelites, we may suspect, had enthusiastically adopted. The lengths to which the Israelites had gone in this idolatrous worship is clear from the injunction in v. 7.

Of all the sacrifices, peace offerings lent themselves most readily to abuse. In general, the others that involved blood were either given to the priest or burned, after the blood had been sprinkled and the fat removed. In none of these cases did the offerer himself receive any part of the sacrifice. But in peace offerings the Lord received the blood and the fat, and the priest, the breast and right shoulder (ch. 7:34); the remainder belonged to the offerer and his invited guests (Deut. 27:7; see on Lev. 7:15).

From the mere human viewpoint the peace offerings had another advantage. Ordinarily a sacrifice had to be perfect to be accepted (chs. 22:21; 3:1), but a peace offering presented as a freewill offering need not be perfect. It could be used even if it had “any thing superfluous or lacking in his parts” (ch. 22:23). If a man wished to make a feast, he might select an animal that was deformedbut not diseased. Henceforth he was required to bring it to the tabernacle and present to the Lord, that is, to the priest, that which God required. Some in Israel had failed to do this. Henceforth, no Israelite might participate in any celebrations except those held within the camp. These, presumably, would be conducted in harmony with the religious and social standards implicit in the law of God.

The removal of the slaying and the festivities would accomplish other desirable results. The text seems to imply that all slaughter of animals should take place under the immediate supervision of the priests. Thus even the slaying of a beast was made a semi-religious act. The command, thus understood, would emphasize the fact that God should be acknowledged in all things, that He claims a portion of all we possess, in this case the blood and the fat. It would teach Israel to honor God with their substance, and to share with the priests the part that belonged to them. Especially would the shedding of blood, and the blood itself, take on a new meaning, for the people were to treat it with the greatest respect, and might under no circumstances eat it.

These principles are as valid now as they were then. God has a claim on all we possess. Even in eating and drinking God is to be honored. Also, God would have His people separate themselves from the mixed multitude. There are dangers for both young and old in associating with the world. Attachments are easily formed, and the results are often fatal to the faith of the believer. Attendance at worldly schools is fraught with danger. Their social functions are a snare, as are also classes and graduation exercises on the Sabbath. Whoever goes “without the camp” is in need of special protection and should first have a sure call from God to do so.

9. That man shall be cut off. Verses 1–7 present legislation intended to separate the Israelites from the contaminating influence of the Egyptians (see ch. 18:3). That God considered the matter of great importance is evident from the punishment for transgression. For certain infractions of the laws concerned with physical uncleanness God ordained the rites of purification. In other matters He required a sacrifice, and in certain cases restitution. But here He prescribes the same severe penalty of excommunication that came upon the offender on the Day of Atonement if he failed to humble himself. The “stranger” was included in this regulation (v. 8). In his case at least, to be “cut off” probably meant exclusion from the privileges of fellowship with God’s people (see on Gen. 17:14; Ex. 12:15).

Israel had many things to learn, and God designed that these lessons should be learned in the wilderness. Here, they were a compact group; they neither sowed nor reaped, and could devote undivided attention to the instruction given them. For instance, their daily bread came directly from heaven, ever reminding them of their dependence upon God.

The command to slaughter all animals at the door of the sanctuary was rescinded after Israel entered Canaan (see Deut. 12:15, 20, 21). All sacrificial animals were then to be brought to the tabernacle; but if the slaying was for daily food, they might kill the animal at home. Presumably by that time Israel had learned the lesson God designed to teach; furthermore, the mixed multitude was no longer a snare to them.

To offer it. Prior to Sinai, Israel had been without an appointed priesthood. The father had been the priest of his family; but now God ordered a change, and called upon all to comply with it. Men were not merely to worship, but to worship in God’s appointed manner. They were to recognize the appointed leaders. They were to abstain from prohibited things, to honor God with their substance, and to refrain from ungodly gatherings. God did not forbid social gatherings, but such as were held must be of a character consistent with sanctuary surroundings. There must be no convivial feasts.

10. Any manner of blood. God strictly forbade both Israelite and stranger (v. 12) to eat blood. That this is not merely a Jewish ordinance is clear from two facts: (1) It was first given to Noah, progenitor of the entire human race since the Flood (Gen. 9:4). (2) The very first legislation adopted by the NT church contained theprovision, “Abstain from … blood, and from things strangled” (Acts 15:29).

11. The life of the flesh. Seven times in the books of Moses the prohibition against eating blood is repeated (Gen. 9:4; Lev. 3:17; 7:26, 27; 17:10; Deut. 12:16, 23, 24; 15:23). The reason given is that blood represents life; in fact, the blood is the life. This is true in a very literal sense. The blood carries nourishment, strength, and warmth to every part of the body, and carries away all that harms and destroys. It is the indispensible medium without which life is impossible. All other parts of the body are nourished by it. If a wound occurs anywhere, blood brings to it the needed material for healing it. Science is continually learning new facts about the blood, and every one discovered increases our wonder at its amazing qualities.

Blood holds a high place in the plan of salvation. The blood of Christ is repeatedly described as the vital element in redemption. Hence we have such expressions as “purchased with his own blood” (Acts 20:28); “redemption through his blood” (Eph. 1:7); “peace through the blood” (Col. 1:20); “sanctify the people with his own blood” (Heb. 13:12); “the blood of the everlasting covenant” (Heb. 13:20); “sprinkling of the blood” (1 Peter 1:2); “the Spirit, and the water, and the blood” (1 John 5:8); “not by water only, but by water and blood” (1 John 5:6); “washed us from our sins in his own blood” (Rev. 1:5). Remove the doctrine of the blood and blood atonement from the Bible and we are left without a Saviour. He was “brought as a lamb to the slaughter,” and “with his stripes we are healed” (Isa. 53:7, 5).

It must indeed have been a hard saying for the people and the disciples when Christ announced, “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life” (John 6:53, 54, 60). For the sincere Christian these words have deep meaning. They call to mind the words of the new covenant, the blood covenant, the symbol of which is the Lord’s Supper (1 Cor. 11:25).

An atonement for the soul. Literally, “a covering for the soul.” It is the blood that makes atonement, because of the life that is in it. Christ’s blood makes atonement because it represents His life. Christ’s death accomplished one purpose, His life another; and the two together assure us of salvation. By His death Christ paid the penalty and satisfied the claims of the law; by His life He assures us of life (see Rom. 5:10).

12. Eat blood. The intent of the rules in regard to the eating of blood was not only that Israel might abstain from the eating of literal blood. It was all of that, but it was more. It was to instill in them a high regard for that which the blood represents, life. All life comes from God and belongs to Him. It is not to be misused or destroyed.

13. Pour out the blood. This must have provided an impressive lesson for the hunter. He is out hunting and brings down a bird. Remembering God’s injunction to treat the blood with respect, he pours it out on the ground and reverently covers it. This was not, of course, for the sake of the bird. It was to teach man the value and importance of life (see Matt. 10:29).

14. It is the life. This verse is a repetition; but in the repetition something is added. Previous statements were to the effect that the life is in the blood. This verse states that it is the blood.

Christ felt and taught compassion for one’s fellow men. In fact, entrance into the heavenly kingdom depends upon interest in, and care for, the hungry, thirsty, naked, and those in prison (Matt. 25:34–40). Their life came from Him, the Author of life, and in ministering to others they would minister to Him.

15. That which died of itself. Eating the flesh of animals that died of themselves or were torn, though not prohibited, makes a man unclean. The reason for this is supposed to be that in such cases the blood was not properly drained.

Ellen G. White comments

11 GC 418