(3) That killeth an ox, or lamb, or goat.--The law which is thus solemnly laid down is that when one of the three kinds of the sacrificial quadrupeds (see Leviticus 7:23) are intended for private use, they must not be slaughtered within or outside the camp. That the injunction here refers to the domestic animals in question, and not to the ordinary sacrifices, is not only evident from the expression "killeth," instead of "sacrificeth," but more especially from a comparison of Leviticus 17:3-4 with Leviticus 17:8-9.Verse 3. - What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat. The use of the word killeth, instead of sacrificeth, is one of the chief causes of the error referred to above, which represents this command as applying to the slaughter of domestic animals. But it is always permissible to use a generic in place of a specific term, and its use proves nothing. Probably the sacred writer uses it as a less sacred term, and therefore more suitable to sacrifices offered to the spirits of the fields and woods. If ordinary slaughtering were meant, there is no reason why pigeons and turtle-doves should not be added to the ox, or lamb, or goat. That every ox, or lamb, or goat, to be killed in the camp, or... out of the camp, for the food of more than 600,000 men, should be brought to so confined a space as the court of the tabernacle for slaughter, where the animals for the daily, weekly, annual, and innumerable private sacrifices were also killed, appears almost credible in itself. How would the drivers have made their way into it? and what would have soon been the state of the court? It is true that animal food was not the staple sustenance of the Israelites in the wilderness; but not unfrequently, after a successful war or raid, there must have been a vast number of cattle killed for feasting or reserved for subsequent eating. 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.What man soever there be of the house of Israel,.... Whether high or low, rich or poor: that killeth an ox, or lamb, or goat in the camp; which are particularly mentioned, as Gersom observes, because of these the offerings were; for the law respects the killing of them not for common food, but for sacrifice, as appears from the following verses; for this law was to be a statute for ever, whereas in that sense it was not, and could not be observed, especially when they were come into the land of Canaan; nor would it have been decent or convenient to have brought such vast numbers of cattle every day to be killed at the door of the tabernacle, and must have made the service of the priests extremely laborious to kill them, or even to see that they were killed aright: or that killeth it out of the camp; which furnishes out another reason against the same notion, since it was not usual to kill for common food without the camp, but in their own tents within it; whereas to sacrifice without the camp was commonly done. |
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