Levítico 17
G. Campbell Morgan · Citado em PreceptAustin
Levítico 17
Morgan - Lev. 17:7 And they shall no more sacrifice their sacrifices unto the he-goats.—This is a startling interpolation. It occurs in the midst of instructions concerning sacrifices. It is first provided that all sacrifices must be brought to the door of the Tent of Meeting. There must be no other place of worship through sacrifice. This provision recognized the fact of the unification of the nation around the Divine Presence; reminding the people that there could be no access to God on the part of any person in self-willed isolation; and so made difficult, if not impossible, the worship of false gods. It was in this connection that these words were uttered. The Authorized. Version reads: "They shall no more offer their sacrifices unto devils." Perhaps that was too strong a rendering. The Hebrew word literally is "hairy-ones." In Isa.13.21, Isa 13:34. 14 it is rendered "satyr" in the Authorized Version, and "wild-goats" in the American Standard Version. The satyr was an imaginary being, half-goat, half-man, of demon nature. In Egypt the goat-man, Pan, was worshipped. It would seem as though this word recognized the fact that these people had in Egypt probably worshipped that false god. It is but a reference, and we may not dogmatize as to the actual meaning. The one truth of value for us is that when man worships God in the right way, according to the Divine provision and law, all false worship becomes unnecessary and impossible. To be deflected from the true method, even of the worship of God, is ever to be in danger of turning to other gods. (Life Applications from Every Chapter in the Bible) Leviticus 17:8 "Then you shall say to them, 'Any man from the house of Israel, or from the aliens who sojourn among them, who offers a burnt offering or sacrifice, that offereth: Lev 17:4,10 1:2,3 Jdg 6:26 1Sa 7:9 10:8 16:2 2Sa 24:25 1Ki 18:30-38 Mal 1:11) Preacher’s Complete Homiletic Commentary - It was an inflexible regulation, binding upon “the house of Israel,” and also upon “strangers that sojourn among you.” For evil may be introduced by the society we entertain, the guests who visit us. And hospitality was to be restricted by divine laws. How ensnaring often becomes the courtesy which we think due to “strangers”! There is a tendency to relax from steadfast principles of righteousness and lofty habits of piety at such times as guests are staying in our homes. This is to lower God’s standard in accommodation to men. It must not be; strangers in godly homes must conform to the godly laws which are there supreme; the children of God must never yield to unhallowed customs of their guests; hospitality must be no excuse for impiety. (Preacher’s Complete Homiletic Commentary - Leviticus 17 The Sanctity of Blood ) Leviticus 17:9 and does not bring it to the doorway of the tent of meeting to offer it to the LORD, that man also shall be cut off from his people. Leviticus 17:10 'And any man from the house of Israel, or from the aliens who sojourn among them, who eats any blood, I will set My face against that person who eats blood and will cut him off from among his people. that eats: Lev 17:11 3:17 7:26,27 19:26 Ge 9:4 Deut 12:16,23 15:23 1Sa 14:33 Eze 33:25 44:7 Ac 15:20,29 Heb 10:29 I will: Lev 20:3-6 26:17 Ps 34:16 Jer 21:10 44:11 Eze 14:8 15:7 Preacher’s Complete Homiletic Commentary - God claimed the blood as being “the life” of the creature. He has ownership in all His creatures, and we should acknowledge Him therein. But this law has emphasized the value of blood as the symbol also of atonement (v. 11). And He would have every act, even of eating and drinking, testify of the atonement required by sinners. The table could not be spread for “strangers” (v. 12), nor could any one, Israelite or stranger, seek recreation and pleasure in “hunting” even, but the significance and sacredness of “the blood” must be recognised. We have reason, indeed, to regard as most suggestive and precious the blood of atonement. It leads our thoughts to Him whose death has gathered into itself all virtue for redemption. How dreadful the consequences of counting that “blood of the covenant an unholy thing!” (Heb. 10:29). (Preacher’s Complete Homiletic Commentary - Leviticus 17 The Sanctity of Blood) Leviticus 17:11 'For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.' have: Lev 8:15 16:11,14-19 Mt 20:28 26:28 Mk 14:24 Ro 3:25 5:9 Eph 1:7 Col 1:14,20 Heb 9:22 13:12 1Pe 1:2 1Jn 1:7 2:2 Rev 1:5 I have given - God gave the blood. This was imagery He choose to use to teach them about atonement for their soul. Why does blood make atonement? Because it has to do with life. Blood was a picture of life. Blood represented life. Blood had to be given on the altar to make atonement. No longer sacrifice to goat demons. No eating of blood bc it is given for atonement Non sacrificial type animals (Lev 16:13-14) (Picture is that blood is set apart for special purpose. Don't profane it). Rules for blood No shedding of blood of sacrificial animals apart from the Tabernacle (Lev 17:4-5) This passage is one of the key verses of Leviticus. It is a part of that scarlet thread that runs through the whole of sacred Scripture. The principle of blood atonement is God's divinely ordained remedy for the problem of sin. The Scriptures insist that forgiveness for sin is not possible apart from the shedding of blood (Heb 9:22). The biblical emphasis upon the blood of the sacrifice, and ultimately of Christ, is indicative of the giving of the life of an innocent victim to atone for the guilty. The blood poured out emphasized the sacrificial nature of the death, together with its efficacious significance, but it was only a foreshadowing and could not take away sins (Heb10:4). It provided a covering for the time so that God might pass over their sins (Ro 3:25, Heb 9:15). I have given it (blood) to you on the altar: The shedding of animal blood on an altar in sacrificial atonement (kaphar = covering) for human sin was a temporary means of showing faith in God's promised redemption (the Coming Redeemer), the "Lamb of God, Who takes away the sin of the world" (Jn 1:29). The substitutionary taking of the "life" (that is, the blood) of an innocent, blemish-free animal symbolized the great price of salvation, forgiveness and reconciliation that would one day be paid by the Creator Himself, becoming man and taking all our sins upon Himself. Blood sacrifices became obsolete with Christ's death and resurrection, for He "put away sin by the sacrifice of himself" (Heb 9:26) and then was "raised again for our justification" (Ro 4:25). Atonement (03722)(kaphar) is derived from koper which means "ransom," so that kaphar means "to atone by offering a substitute." To cover, to forgive, to make amends, to pardon, to appease, to expiate (extinguish the guilt of a crime by subsequent acts of piety or worship, by which the obligation to punish the crime is canceled), to reconcile, to ransom (Isa 47:11), to remove by paying a price, to be annulled (Isa 28:18). It describes a covering over, often with blood of sacrifice, to atone for some sin. Atonement means that a price is paid and blood is shed, because life must be given for life (Lev 17:11). The Lxx translates kaphar with exilaskomai (see hilaskomai) which means to make atonement (used in Ge 32:21, Ex 30:10, 15, 16; Ex 32:30, 1Sa 3:14, Dt 21:8, Nu 35:33) - Kittel's Theological Dictionary says that "The most striking thing about the development of the terms (exilaskomai and hilaskomai), however, is that words which were originally used to denote man's action in relation to God cease to be used in this way in the NT and are used instead of God's action in relation to man." (3:317). Atonement - Atonement - American Tract Society Bible Dictionary Atonement - Bridgeway Bible Dictionary Atonement - Baker's Evangelical Dictionary of Biblical Theology Atonement - Holman Bible Dictionary Atonement - Hastings' Dictionary of the Bible Atonement - Hastings' Dictionary of the New Testament Atonement (2) - Hastings' Dictionary of the New Testament Atonement - International Standard Bible Encyclopedia Atonement - The 1901 Jewish Encyclopedia Baker - At its most basic level, the word conveys the notion of covering but not in the sense of merely concealing. Rather, it suggests the imposing of something to change its appearance or nature. It is therefore employed to signify the cancellation or “writing over” of a contract (Isa. 28:18); the appeasing of anger (Gen. 32:20[21]; Pr. 16:14); and the overlaying of wood with pitch so as to make it waterproof (Gen. 6:14). The word also communicates God’s covering of sin. Persons made reconciliation with God for their sins by imposing something that would appease the offended party (in this case the Lord) and cover the sinners with righteousness (Ex. 32:30; Ezek. 45:17; cf. Da 9:24). In the OT, the blood of sacrifices was most notably imposed (Ex. 30:10). By this imposition, sin was purged (Ps 79:9; Isa. 6:7) and forgiven (Ps. 78:38). The offenses were removed, leaving the sinners clothed in righteousness (cf. Zech. 3:3, 4). Of course, the imposition of the blood of bulls and of goats could never fully cover our sin (see Heb. 10:4), but with the coming of Christ and the imposition of His shed blood, a perfect atone (Complete Word Study Dictionary- Old Testament) Vine - Most uses of the word, however, involve the theological meaning of “covering over,” often with the blood of a sacrifice, in order to atone for some sin. It is not clear whether this means that the “covering over” hides the sin from God’s sight or implies that the sin is wiped away in this process. As might be expected, this word occurs more frequently in the Book of Leviticus than in any other book, since Leviticus deals with the ritual sacrifices that were made to atone for sin. For example, Lev. 4:13-21 gives instructions for bringing a young bull to the tent of meeting for a sin offering. After the elders laid their hands on the bull (to transfer the people’s sin to the bull), the bull was killed. The priest then brought some of the blood of the bull into the tent of meeting and sprinkled it seven times before the veil. Some of the blood was put on the horns of the altar and the rest of the blood was poured at the base of the altar of burnt offering. The fat of the bull was then burned on the altar. The bull itself was to be burned outside the camp. By means of this ritual, “the priest shall make an atonement [kapar] for them, and it shall be forgiven them” (Lev. 4:20). The term “atonement” is found at least 16 times in Lev. 16, the great chapter concerning the Day of Atonement. Before anything else, the high priest had to “make atonement” for himself and his house by offering a bull as a sin offering. After lots were cast upon the two goats, one was sent away into the wilderness as an atonement (v. 10), while the other was sacrificed and its blood sprinkled on the mercy seat as an atonement for the people (vv. 15-20). The Day of Atonement was celebrated only once a year. Only on this day could the high priest enter the holy of holies of the tabernacle or temple on behalf of the people of Israel and make atonement for them. Sometimes atonement for sin was made apart from or without blood offerings. During his vision-call experience, Isaiah’s lips were touched with a coal of fire taken from the altar by one of the seraphim. With that, he was told, “Thy sin is purged [kapar]” (Isa. 6:7). The English versions translate the word variously as “purged” (kjv, jb); “forgiven” (rsv, nasb, tev); and “wiped away” (neb). In another passage, Scripture says that the guilt or iniquity of Israel would be “purged” (kjv, neb) by the destruction of the implements of idolatrous worship (Isa. 27:9). In this case, the rsv renders kapar as “expiated,” while the nasb and tev translate it as “forgiven.” John Stott -We strongly reject, therefore, every explanation of the death of Christ which does not have at its center the principle of ‘satisfaction through substitution,’ indeed divine self-satisfaction through divine self-substitution.” Scofield - Hebrew kaphar means to propitiate, to atone for sin. According to Scripture the sacrifice of the law only covered the offerer's sin and secured the divine forgiveness. In Genesis 6:14 kaphar describes the coat or cover of the ark with tar or pitch. Kaphar - 94v - NAS - appease(1), appease*(1), atone(3), atoned(2), atonement is made(1), atonement shall be made(1), atonement was made(1), atoning(1), canceled(1), expiation can be made(1), forgave(1), forgive(4), forgiven(5), made atonement(3), make atonement(71), makes atonement(2), making atonement(1), pardon(1).Gen 6:14; 32:20; Exod 29:33, 36f; 30:10, 15f; 32:30; Lev 1:4; 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7, 30; 7:7; 8:15, 34; 9:7; 10:17; 12:7f; 14:18ff, 29, 31, 53; 15:15, 30; 16:6, 10f, 16ff, 20, 24, 27, 30, 32ff; 17:11; 19:22; 23:28; Num 5:8; 6:11; 8:12, 19, 21; 15:25, 28; 16:46f; 25:13; 28:22, 30; 29:5; 31:50; 35:33; Deut 21:8; 32:43; 1 Sam 3:14; 2 Sam 21:3; 1 Chr 6:49; 2 Chr 29:24; 30:18; Neh 10:33; Ps 65:3; 78:38; 79:9; Prov 16:6, 14; Isa 6:7; 22:14; 27:9; 28:18; 47:11; Jer 18:23; Ezek 16:63; 43:20, 26; 45:15, 17, 20; Dan 9:24. F B
Levítico 17
Morgan - Leviticus 17:11 (is) one of the great but little-known verses in the Bible. It says: For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul. - The first part of the verse says that the life of the flesh is in the blood. Let me illustrate it this way: Municipal areas require well-organized delivery and defense systems. Almost every part of a city requires supplies, such as water, food, dry goods, and factory orders on a constant basis. These supplies must be delivered through a transportation system consisting of thousands of trucks with access to every part of the city through a complex of freeways, highways, streets, and alleys. The trucks transport supplies along city streets to stores and homes, while other trucks remove waste and allow the city to function and thrive. Our bodies also have a transportation system so complex and complete that it dwarfs that of a metropolis. The body’s transportation system cuts through every tissue and organ by means of a network of 60,000 miles of blood vessels. No cell of your body lies more than a hair’s breadth from a blood capillary. The center of this vast system is a pump the size of an apple or a fist, that pumps 2,000 gallons of blood through its chambers every day, sending blood to every part of the body. The blood carries vital, life-giving oxygen and nutrients to every cell in the body. We have two kinds of blood cells—red ones and white ones. The white blood cells are like billions of little tanks protecting the body from invading diseases. There are five different kinds of these white blood cells, and each one is trained to go after a different enemy. One drop of blood can contain anywhere from 7000 to 25,000 white blood cells, and the number of them increases when our body is fighting an illness, just like the government calling up the reserves. The body’s 25 trillion red blood cells, meanwhile, are like little UPS trucks carrying all sorts of packages (such as oxygen) that are needed by the cells in the body. Every cell in the body requires oxygen to remain alive. If the blood is cut off to any part of the body, it deprives that part of the body of oxygen, and that bodily part will die. If the brain is deprived of oxygen, the brain dies and thus the body dies. The blood is the essence of life. Someone called it "the River of Life." Thirty-five hundred years ago, God told us, "The life is in the blood." Leviticus 17:11 says: For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul. In other words, in the moral and spiritual laws of this universe, God stipulated that the blood of an innocent lamb could atone for sin. When Jesus Christ began his ministry, he was introduced by John the Baptist, not as the Prince of Peace or the Messiah of Old. He was introduced as the "Lamb of God who takes away the sins of the world." The Passover Lamb of Exodus 12 was a prophetic, divinely-appointed foreshadowing, a type, of the coming Christ. And when Jesus Christ died, the life-giving blood drained from his body, providing forgiveness and life to all who believe. (From Meeting God At Midnight) A M Hodgkin (Christ in All the Scriptures - Contents) The Book of Leviticus repeats even more emphatically than Genesis the meaning of the blood, it is life. ''The life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh atonement by reason of the life… For as to the life of all flesh, the blood thereof is all one with the life thereof.'' (Lev 17:11,14, RV] We need to realize the vital importance of the blood of Christ: it is the foundation of everything. A study of the following verses will show us something of the power of the blood. The Precious Blood of Christ (1Pet 1:18,19) -- The Meaning of the Blood, Lev 17:11,14 Redemption through the Blood, 1Pet 1:18,19 Forgiveness through the Blood, Eph 1:7 Justification through the Blood, Rom 5:9 Peace through the Blood, Col 1:20 Cleansing through the Blood, 1Joh 1:7 Loosing from Sin through the Blood, Rev 1:5, RV Sanctification through the Blood, Heb 13:12 Access through the Blood, Heb 10:19 Victory through the Blood, Rev 12:11 Glory everlasting through the Blood, Rev 7:14,15 Leviticus 17:12 "Therefore I said to the sons of Israel, 'No person among you may eat blood, nor may any alien who sojourns among you eat blood.' neither: Ex 12:49 Leviticus 17:13 "So when any man from the sons of Israel, or from the aliens who sojourn among them, in hunting catches a beast or a bird which may be eaten, he shall pour out its blood and cover it with earth. which hunteth: Lev 7:26 hunteth: Heb. hunteth any hunting pour out: Deut 12:16,24 15:23 1Sa 14:32-34 Job 16:18 Eze 24:7 Leviticus 17:14 "For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, 'You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off.' Lev 17:11,12 Ge 9:4 Deut 12:23 LIFE IN THE BLOOD The statement that “the life of the flesh is in the blood” had stood in the Mosaic Scriptures for 3,600 years before philosophers, scientists and anatomists had found their way to this physical truism. That the blood holds the vitality of the entire bodily structure is given here as a fact of revelation; and it lay in the Bible for nearly 4,000 years before anatomists discovered the fact by their research. Now it is acknowledged as a principle confirmed by elaborate and accurate experiments. (Preacher’s Complete Homiletic Commentary - Leviticus 17 The Sanctity of Blood ) QUESTION - What does it mean that the blood is the life (Deuteronomy 12:23)? ANSWER - Long before modern science proved that blood carries the essential elements of life throughout the body, God instructed the Israelites, “Be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat. You must not eat the blood; pour it out on the ground like water” (Deuteronomy 12:23–24). Why did God command the Israelites not to eat meat with the blood still in it? Several reasons exist, and a combination of these most likely explains the prohibition. Today we know for a fact that “blood is the life.” No other natural ingredient or man-made material can replace blood as the means of sustaining life. To the ancient Israelites, blood was the emblem of life and equivalent to life itself. As the fluid of life, the blood of animals belonged to God, the giver of life: “But you must not eat meat that has its lifeblood still in it” (Genesis 9:4; see also Genesis 2:7; Job 33:4; Psalm 139:13). Blood was never to be consumed as common food; when a sacrifice was offered, the blood was drained and offered to God on the altar (Leviticus 17:14). Looking at the question from a purely practical standpoint, God may have been concerned with the physical well-being of the Israelites when He said, “Do not eat the blood, because the blood is the life.” We now know that many diseases are potentially contained in the blood and can be transmitted throughout the body and to other people. Certain meats, if not cooked thoroughly, can cause illness if consumed. So a secondary reason God may have forbidden the eating of meat with the blood still in it may have been to promote good health. In Deuteronomy 12, God began teaching the Israelites about the covenant governing His relationship with them. He zeroed in on worship with detailed stipulations about how His people ought to love, honor, and glorify the Lord their God. The worship of Yahweh, the one true God, was to be distinct and set apart from the worship of pagan deities and idols. Among ancient pagan cultic rituals was the practice of drinking the blood of sacrificed animals—and even the blood of human sacrifices. Some pagan tribes consumed their victims’ blood because they believed it possessed their enemies’ might and power. So the Lord’s command not to eat meat with the blood in it would have been to set God’s people wholly apart from these godless, idolatrous, and atrocious customs. In the early church, believers were also encouraged to avoid such pagan associations: “Write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood. For these laws of Moses have been preached in Jewish synagogues in every city on every Sabbath for many generations” (Acts 15:20–21, NLT) In Leviticus 17:10–12, we learn that blood was God’s ordained means of atonement: “I will set my face against any Israelite or any foreigner residing among them who eats blood, and I will cut them off from the people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life. Therefore I say to the Israelites, ‘None of you may eat blood, nor may any foreigner residing among you eat blood.’” Blood represented the life of the animal. When the blood was spilled, the animal’s life was terminated. Sacrificing an animal’s life in place of one’s own life satisfied God’s price or payment for sin. The spilled blood of the guiltless substitute animal offered on the altar served as payment for the people’s sins (Leviticus 16:15). Thus, the shedding of blood was an act of atonement. Blood as the symbol of life had to be treated with honor. The Israelites were forbidden to eat meat with the blood still in it because consuming blood would have violated or denigrated the sacred act of atonement by which humans are made right with God. Consuming the blood would have disregarded its divinely ordained purpose. Instead, the people were to bring each animal to the tabernacle entrance for the priest to offer to God on the altar. This Old Testament act of atonement pointed forward to the shedding of Jesus Christ’s blood on the cross for the forgiveness of sins: “Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:14, NLT; see also Hebrews 10:1–18). Each time an animal was sacrificed on the altar and its blood poured out, it communicated a picture of the Savior. Jesus Christ suffered in our place. His blood is the life that was given so that we might have eternal life. Jesus told His disciples, “Unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. But anyone who eats my flesh and drinks my blood has eternal life, and I will raise that person at the last day” (John 6:53–54, NLT). Considering the law against eating blood, the thought of consuming Christ’s flesh and drinking His blood would have been shocking to His followers. Jesus’ statement certainly got their attention. But Jesus wasn’t speaking literally; He was talking about His work of redemption (see John 6:32–35, 41, 47–58). Believers in Jesus Christ are cleansed, forgiven, made right with God, and freed from the power of sin through the shed blood of the spotless Lamb of God: “For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood” (Romans 3:25, NLT; see also 1 John 1:7; 5:11; Ephesians 1:7). Christ’s blood is truly “the life” for those who believe in Him and receive His life. GotQuestions.org Leviticus 17:15 "When any person eats an animal which dies or is torn by beasts, whether he is a native or an alien, he shall wash his clothes and bathe in water, and remain unclean until evening; then he will become clean. every soul: Lev 22:8 Ex 22:31 Deut 14:21 Eze 4:14 44:31 that which died of itself: Heb. a carcase both wash: Lev 11:25 15:5,10,21 Nu 19:8,19,21 Rev 7:14 Leviticus 17:16 "But if he does not wash them or bathe his body, then he shall bear his guilt." Lev 5:1 7:18 19:8 20:17,19,20 Nu 19:19,20 Isa 53:11 John 13:8 Heb 9:28 1Pe 2:24