Leviticus 17:9

And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

17:1-9 All the cattle killed by the Israelites, while in the wilderness, were to be presented before the door of the tabernacle, and the flesh to be returned to the offerer, to be eaten as a peace-offering, according to the law. When they entered Canaan, this only continued in respect of sacrifices. The spiritual sacrifices we are now to offer, are not confined to any one place. We have now no temple or altar that sanctifies the gift; nor does the gospel unity rest only in one place, but in one heart, and the unity of the Spirit. Christ is our Altar, and the true Tabernacle; in him God dwells among men. It is in him that our sacrifices are acceptable to God, and in him only. To set up other mediators, or other altars, or other expiatory sacrifices, is, in effect, to set up other gods. And though God will graciously accept our family offerings, we must not therefore neglect attending at the tabernacle.

Barnes' Notes on the Bible

The strangers which sojourn - The foreigners who dwell. See Leviticus 16:29 note.

Or sacrifice - i. e., a slaughtered offering of any kind, generally a peace-offering.

Jamieson-Fausset-Brown Bible Commentary

8, 9. Whatsoever man … offereth … And bringeth it not unto the door of the tabernacle—Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And bringeth it not to the door of the tabernacle of the congregation, to offer it unto the Lord,.... In a public manner, by one of the priests of the Lord; by which it might appear that he did not take upon him to be a priest himself, nor to offer it to an idol:

even that man shall be cut off from his people; from being one of them, and having communion with them, and sharing in their privileges; or by death, either by the hand of the civil magistrate, or rather by the hand of God; so Jarchi, his seed shall be cut off, and his days shall be cut off; that is, he shall die childless, and in the midst of his days, a violent and premature death. Also See Gill on Leviticus 17:4.

Geneva Study Bible

And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. his people] Although the EVV render ‘his people’ in Leviticus 17:4; Leviticus 17:9-10, the Heb. noun is plural in Leviticus 17:9, and should there be translated his father’s kin. See Intr. to Pent. App. II. (25), pp. 215 f. See also Skinner (Cent. Bible) on 2 Kings 23:8.

Leviticus 17:9

Keil and Delitzsch Biblical Commentary on the Old Testament

To this there are appended three laws, which are kindred in their nature, and which were binding not only upon the Israelites, but also upon the foreigners who dwelt in the midst of them.

Leviticus 17:8-12

Leviticus 17:8, Leviticus 17:9 contain the command, that whoever offered a burnt-offering of slain-offering, and did not bring it to the tabernacle to prepare it for Jehovah there, was to be exterminated; a command which involved the prohibition of sacrifice in any other place whatever, and was given, as the further extension of this law in Deuteronomy 12 clearly proves, for the purpose of suppressing the disposition to offer sacrifice to other gods, as well as in other places. In Leviticus 17:10-14 the prohibition of the eating of blood is repeated, and ordered to be observed on pain of extermination; it is also extended to the strangers in Israel; and after a more precise explanation of the reason for the law, is supplemented by instructions for the disposal of the blood of edible game. God threatens that He will inflict the punishment Himself, because the eating of blood was a transgression of the law which might easily escape the notice of the authorities. "To set one's face against:" i.e., to judge. The reason for the command in Leviticus 17:11, "For the soul of the flesh (the soul which gives life to the flesh) is in the blood, and I have given it to you upon the altar, to make an atonement for your souls," is not a double one, viz., (1) because the blood contained the soul of the animal, and (2) because God had set apart the blood, as the medium of expiation for the human soul, for the altar, i.e., to be sprinkled upon the altar. The first reason simply forms the foundation for the second: God appointed the blood for the altar, as containing the soul of the animal, to be the medium of expiation for the souls of men, and therefore prohibited its being used as food. "For the blood it expiates by virtue of the soul," not "the soul" itself. בּ with כּפּר has only a local or instrumental signification (Leviticus 6:23; Leviticus 16:17, Leviticus 16:27; also Leviticus 7:7; Exodus 29:33; Numbers 5:8). Accordingly, it was not the blood as such, but the blood as the vehicle of the soul, which possessed expiatory virtue; because the animal soul was offered to God upon the altar as a substitute for the human soul. Hence every bleeding sacrifice had an expiatory force, though without being an expiatory sacrifice in the strict sense of the word.