Deuteronomy 15:21

Translation
King James Version
And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God.
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KJV (with Strong's)
And if there be any blemish H3971 therein, as if it be lame H6455, or blind H5787, or have any ill H7451 blemish H3971, thou shalt not sacrifice H2076 it unto the LORD H3068 thy God H430.
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Complete Jewish Bible
But if it has a defect, is lame or blind, or has some other kind of fault, you are not to sacrifice it to ADONAI your God;
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Berean Standard Bible
But if an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God.
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American Standard Version
And if it have any blemish, as if it be lame or blind, any ill blemish whatsoever, thou shalt not sacrifice it unto Jehovah thy God.
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World English Bible Messianic
If it has any defect, is lame or blind, or has any defect whatever, you shall not sacrifice it to the LORD your God.
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Geneva Bible (1599)
But if there be any blemish therein, as if it be lame, or blind, or haue any euill fault, thou shalt not offer it vnto the Lord thy God,
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Young's Literal Translation
`And when there is in it a blemish, lame, or blind, any evil blemish, thou dost not sacrifice it to Jehovah thy God;
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See also
Deuteronomy 17:1Malachi 1:7Malachi 1:8Leviticus 22:19Leviticus 22:25
In the KJVVerse 5,341 of 31,102

Study This Verse

SUMMARY

Deuteronomy 15:21 delivers a stringent divine mandate, prohibiting the offering of any animal with a physical defect, such as lameness or blindness, as a sacrifice to the LORD. This command, specifically concerning consecrated animals like the firstborn, underscores God's absolute holiness and His demand for unblemished purity and perfection in all acts of worship and devotion, reflecting the integrity required of the worshiper.

CONTEXT

  • Literary Context: This specific prohibition is nestled within a larger block of Mosaic law in Deuteronomy (chapters 12-26) that outlines the statutes and ordinances for Israel as they prepare to inherit and settle in the Promised Land. Immediately preceding this verse, Deuteronomy 15:19-20 details the consecration of firstborn male animals to the LORD, stipulating that they were to be eaten annually before God at a designated holy place, with their blood poured out. The instruction in Deuteronomy 15:21 thus serves as a critical qualification to this practice, ensuring that the quality of the offering aligns with the sacredness of the dedication, reinforcing the foundational principle that only the best is acceptable to God in worship.
  • Historical & Cultural Context: In the ancient Near East, animal sacrifice was a ubiquitous religious practice, serving various purposes from appeasement to communion. While many cultures offered perfect specimens to their deities, Israel's requirement for unblemished animals was uniquely tied to their covenant relationship with Yahweh, emphasizing His incomparable holiness, perfection, and moral purity. The meticulousness of these sacrificial laws reflected a societal understanding that the quality of the offering directly represented the worshiper's reverence and commitment. Offering a blemished animal would have been considered a profound insult, indicative of a casual, disrespectful, or even contemptuous attitude towards the divine, and a direct violation of the sacred covenant trust established at Sinai.
  • Key Themes: Deuteronomy 15:21 powerfully contributes to several overarching themes foundational to the Pentateuch and the broader biblical narrative. Firstly, it highlights God's Holiness and Perfection, emphasizing that a perfect and holy God demands perfect offerings, symbolizing His unblemished character and the purity required in approaching Him. This theme is consistently woven throughout the Mosaic Law, notably in the detailed regulations for priests and offerings found throughout the Book of Leviticus. Secondly, it underscores Integrity in Worship, teaching that the quality of the sacrifice reflects the worshiper's heart and attitude. To offer a blemished animal was to offer something less than one's best, betraying a lack of genuine reverence and devotion, a sentiment later condemned by the prophet Malachi in Malachi 1:8. Lastly, the law points to Symbolic Purity and Wholeness, where physical perfection in the animal served as a tangible representation of the spiritual purity and wholeness God desires from His people in their relationship with Him.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Blemish (Hebrew, mʼûwm', H3971): This noun (H3971) refers to a physical defect, flaw, or imperfection that renders something imperfect or unfit for its intended purpose, particularly in a ritual context. Its usage here, and in other sacrificial laws (e.g., Leviticus 22:20-25), indicates a comprehensive prohibition against any physical defect, whether internal or external, major or minor. The repetition of "any ill blemish" (or "evil blemish") further emphasizes the absolute nature of this requirement, leaving no room for subjective interpretation or compromise regarding the animal's physical integrity.
  • Lame (Hebrew, piççêach', H6455): This adjective (H6455) specifically denotes an animal that is crippled or limping, unable to walk properly. As one of the explicitly named defects, "lame" highlights a visible and debilitating imperfection that would compromise the animal's physical wholeness and therefore its suitability as a perfect offering to God. Its inclusion underscores the meticulous standards of physical integrity required for sacred sacrifices.
  • Sacrifice (Hebrew, zâbach', H2076): This verb (H2076) signifies the act of slaughtering an animal, typically in the context of offering it to a deity. In this verse, it carries the weight of a solemn religious act of worship and dedication. The prohibition against sacrificing a blemished animal directly impacts the very nature of this sacred act, emphasizing that the offering must be worthy of the divine recipient, the LORD God.

Verse Breakdown

  • "And if there be [any] blemish therein, [as if it be] lame, or blind, [or have] any ill blemish": This clause establishes the condition for the subsequent prohibition. The phrase "any blemish" serves as an initial, broad category, immediately clarified and intensified by specific, easily identifiable examples: "lame" (crippled or limping) and "blind" (lacking sight). These prominent defects illustrate the kind of imperfections that disqualify an animal. The concluding "any ill blemish" acts as an overarching, catch-all phrase, encompassing all other possible physical imperfections not explicitly listed. This comprehensive phrasing ensures that the standard of perfection is exhaustive and absolute, demonstrating God's meticulousness and His demand for the highest quality in what is offered to Him.
  • "thou shalt not sacrifice it unto the LORD thy God": This is the direct, unequivocal prohibition and the consequence of the animal possessing any blemish. Regardless of the nature or severity of the defect, the animal is rendered unacceptable for sacred sacrifice. The phrase "unto the LORD thy God" is crucial; it underscores that the offering is directed to the divine, emphasizing that God's standards, not human convenience, economic considerations, or perceived minor flaws, must prevail. This command highlights the sanctity of the sacrificial act and the profound respect, reverence, and excellence due to God.

Literary Devices

Deuteronomy 15:21 effectively employs several literary devices to convey its crucial message regarding the purity of sacrifice. Repetition is evident in the phrase "any blemish... any ill blemish," which serves to emphasize the comprehensive and absolute nature of the prohibition, leaving no room for exceptions or loopholes regarding the animal's physical integrity. This rhetorical strategy reinforces the unwavering standard of perfection required. The verse also utilizes Exclusion, explicitly listing what is not acceptable ("lame, or blind, or or have any ill blemish") rather than detailing what is acceptable. This negative framing highlights the severity of offering anything less than perfect, underscoring the gravity of the command. Furthermore, the physical defects mentioned function as Symbolism, where the outward perfection and wholeness of the animal represent the inward spiritual purity, integrity, and wholeness that God desires from His worshipers. The physical integrity of the sacrifice thus becomes a tangible metaphor for the integrity and sincerity of the worshiper's heart before a holy God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 15:21 transcends a mere ritualistic command, embedding a profound theological truth about God's nature and the character of true worship. The demand for unblemished sacrifices reflects God's own absolute perfection, holiness, and unblemished character. It teaches that approaching a holy God requires an offering that mirrors His purity, symbolizing the worshiper's commitment to wholeness and integrity in their relationship with Him. This principle extends beyond the physical act of sacrifice to encompass the entire life of devotion, emphasizing that God deserves our very best—our unblemished hearts, minds, and actions. To offer anything less would be to diminish God's worth and to compromise the integrity of the covenant, implying a casualness or disrespect towards the Divine. This command stands as a perpetual reminder that God is worthy of our highest reverence and most sincere dedication.

REFLECTION AND APPLICATION

While the practice of animal sacrifice has ceased, the underlying principle of Deuteronomy 15:21 remains eternally relevant for believers today. It challenges us to consider the quality of our "offerings" to God in every sphere of life. This means giving God our best time, our most fervent prayers, our most diligent efforts in service, our purest motives in worship, and our uncompromised obedience in daily living. It calls us to examine our lives for "blemishes"—areas of compromise, half-heartedness, hypocrisy, or unconfessed sin—that might diminish the integrity and acceptability of our devotion. Just as an imperfect animal was unfit for the altar, so too are our spiritual sacrifices marred by a lack of sincerity, excellence, or genuine holiness. The verse compels us to pursue personal holiness, striving to live lives that are "unblemished" in character and conduct, reflecting the purity of the God whom we serve and honoring Him with our whole being.

Questions for Reflection

  • In what areas of my life am I consciously or unconsciously offering God less than my "best" or something "blemished"?
  • How does the demand for unblemished sacrifices challenge my understanding of what true worship entails beyond mere ritual or obligation?
  • What "blemishes" in my character, attitudes, or spiritual practices might be hindering my full and sincere devotion to God?
  • How can I cultivate a heart that consistently desires to offer God excellence, integrity, and wholeheartedness in all things, as a living sacrifice?

FAQ

Why did God require perfect, unblemished animals for sacrifice?

Answer: God required perfect, unblemished animals for sacrifice for several profound reasons, all rooted in His character and His relationship with humanity. Primarily, it symbolized His absolute holiness and perfection. As a holy God, He could only accept offerings that reflected His own unblemished nature. Secondly, it underscored the seriousness of sin and the immense cost of atonement. A perfect animal represented a costly, valuable offering, emphasizing that sin is a grave matter requiring a precious and worthy substitute. Thirdly, these requirements served as a pedagogical tool, teaching the Israelites about the importance of integrity, excellence, and wholehearted devotion in their worship and daily lives. Offering a blemished animal would have been an insult, implying that God was not worthy of their best or that His standards were negotiable. Finally, and most significantly, these meticulous requirements served as a powerful foreshadowing of the ultimate, perfect sacrifice of Jesus Christ, the Lamb of God who takes away the sin of the world, who was Himself without blemish or spot.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 15:21 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament requirement for unblemished sacrifices, though pointing to the need for purity in approaching God, could never truly take away sin because the blood of bulls and goats was inherently imperfect and temporary (Hebrews 10:4). These animal offerings served as a shadow of the perfect reality to come. Jesus Christ, however, is the quintessential "Lamb without blemish and without spot" (1 Peter 1:19), uniquely qualified to be the perfect sacrifice. Born without sin, living a life of absolute obedience, and dying a substitutionary death on the cross, He offered Himself "through the eternal Spirit without blemish to God" (Hebrews 9:14). His one, perfect, unblemished sacrifice fully satisfied God's righteous demands, forever atoning for the sins of humanity and opening the way for us to draw near to a holy God with confidence, not through our own imperfect offerings, but through His perfect and complete work on the cross (Hebrews 10:10). He is the flawless Lamb whose sacrifice perfects those who are being sanctified (Hebrews 10:14).

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Commentary on Deuteronomy 15 verses 19–23

Here is, 1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be sanctified to the Lord (Deu 15:19), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel (Exo 13:2, Exo 13:15); on the eighth day it was to be given to God (Exo 22:30), and to be divided between the priest and the altar, Num 18:17, Num 18:18. 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings, (1.) That were females: "Thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep" (Deu 15:19); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, Deu 15:20. Thou shalt eat it before the Lord thy God, as directed Deu 12:18. (2.) But what must they do with that which was blemished, ill-blemished? Deu 15:21. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a Lamb without blemish; yet it must not be reared, but killed and eaten at their own houses as common food (Deu 15:22), only they must be sure not to eat it with the blood, Deu 15:23. The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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