TRV
Translation
King James Version
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
Complete Jewish Bible
"You are not to offer the blood of my sacrifice with leavened bread, nor is the fat of my festival to remain all night until morning.
Berean Standard Bible
You must not offer the blood of My sacrifices with anything leavened, nor may the fat of My feast remain until morning.
American Standard Version
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my feast remain all night until the morning.
World English Bible Messianic
“You shall not offer the blood of my sacrifice with leavened bread, neither shall the fat of my feast remain all night until the morning.
Geneva Bible (1599)
Thou shalt not offer the blood of my sacrifice with leauened bread: neyther shall the fatte of my sacrifice remayne vntill the morning.
Young's Literal Translation
`Thou dost not sacrifice on a fermented thing the blood of My sacrifice, and the fat of My festival doth not remain till morning;
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In the KJVVerse 2,163 of 31,102
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Commentary on Exodus 23 verses 10–19
10 ¶ And six years thou shalt sow thy land, and shalt gather in the fruits thereof:
11 But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
13 And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
14 Three times thou shalt keep a feast unto me in the year.
15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.
17 Three times in the year all thy males shall appear before the Lord GOD.
18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
Here is, I. The institution of the sabbatical year, Exo 23:10, Exo 23:11. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed, 1. To show what a plentiful land that was into which God was bringing them - that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year. 2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, Ch2 36:21. 3. To teach them a confidence in the divine Providence, while they did their duty - that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to take thought for their life, Mat 6:25. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.
II. The repetition of the law of the fourth commandment concerning the weekly sabbath, Exo 23:12. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.
III. All manner of respect to the gods of the heathen is here strictly forbidden, Exo 23:13. A general caution is prefixed to this, which has reference to all these precepts: In all things that I have said unto you, be circumspect. We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have not so learned Christ.
IV. Their solemn religious attendance on God in the place which he should choose is here strictly required, Exo 23:14-17. 1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people. 2. They must come together before the Lord (Exo 23:17) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments. 3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for a feast is made for laughter, Ecc 10:19. O what a good Master do we serve, who has made it our duty to rejoice before him, who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts. 4. They must not appear before God empty, Exo 23:15. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for with such sacrifices God is well-pleased. 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he made them to serve with an offering, or wearied them with incense.
V. Some particular directions are here given about the three feasts, though not so fully as afterwards. 1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, Exo 23:18. 2. At the feast of pentecost, when they were to begin their harvest, they must bring the first of their first-fruits to God, by the pious presenting of which the whole harvest was sanctified, Exo 23:19. 3. At the feast of ingathering, as it is called (Exo 23:16), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, seethed a kid in its dam's milk, and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. 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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SUMMARY
Exodus 23:18 delivers two distinct yet interconnected prohibitions concerning the proper offering of sacrifices to Yahweh, emphasizing the sanctity and purity demanded in divine worship. Firstly, it strictly forbids presenting the blood of a sacrifice alongside leavened bread, underscoring the necessity of unblemished purity and the rejection of anything symbolic of corruption, particularly in the context of the Passover and the Feast of Unleavened Bread. Secondly, it mandates that the fat, considered the choicest portion belonging exclusively to God, must not remain unconsumed until the morning, thereby stressing the sacredness of the offering and the imperative for prompt, reverent handling of consecrated elements. These commands collectively reinforce Israel's unique covenant relationship with God, distinguishing their worship from pagan practices and establishing foundational principles for approaching a holy God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 23:18 masterfully employs several literary devices to convey its profound theological and practical instructions. Symbolism is preeminent, with "leavened bread" serving as a potent symbol of impurity, corruption, or sin, starkly contrasting with the unblemished purity demanded in God's presence. Conversely, the "blood" symbolizes life and atonement, while the "fat" symbolizes the choicest, most vital part, consecrated wholly and exclusively to God. The verse also utilizes Contrast by implicitly setting Israel's pure, immediate, and reverent sacrificial practices against the potentially defiling, irreverent, or idolatrous rituals of surrounding pagan nations. Furthermore, there is an element of Metonymy, where "blood" and "fat" stand in for the entire sacrificial offering, highlighting the most critical and sacred components that demand specific, meticulous handling. The concise, declarative, and imperative phrasing ("Thou shalt not...") functions as a powerful Legal Command, emphasizing the non-negotiable and absolute nature of these divine stipulations for proper worship and covenant fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:18, while rooted in ancient ceremonial law, powerfully articulates enduring theological principles that transcend its immediate context: the absolute necessity of purity in approaching a holy God, the demand for offering our very best to Him, and the importance of prompt and reverent obedience. The prohibition against leaven underscores that God desires worship free from the "leaven" of hypocrisy, sin, or corruption, reflecting His unblemished holiness and His demand for moral integrity in His people. The command regarding the fat highlights that the choicest parts of our lives—our time, talents, resources, and deepest affections—are to be consecrated to Him without delay, acknowledging His supreme worth and sovereignty. These principles extend beyond mere ritual, calling believers across all dispensations to a life of unadulterated devotion and wholehearted surrender, recognizing that true worship involves both internal disposition and external action.
REFLECTION AND APPLICATION
Exodus 23:18 serves as a profound challenge, urging us to deeply examine the quality and sincerity of our worship and obedience in contemporary life. Are we truly offering God our "blood"—the very essence of our lives, our vital energy, and our deepest commitments—free from the "leaven" of compromise, hidden sin, or worldly impurities that can subtly corrupt our devotion? Authentic worship is never merely an external ritual; it is fundamentally an inward disposition of a pure and consecrated heart. Furthermore, are we genuinely giving God the "fat"—the choicest, most vibrant, and most valuable portions of our time, our unique talents, our financial resources, and our unreserved affections? Or are we, perhaps, holding back, offering Him only the convenient leftovers, the remnants of our busy lives? The command not to let the fat remain until morning speaks volumes about the urgency of obedience and the sacredness of what belongs to God; it implies that our devotion should be immediate, not procrastinated, and certainly not treated with casual disregard. This verse calls us to a radical commitment, where our entire lives become a pure, prompt, and pleasing offering to the Lord, reflecting His supreme holiness and our profound reverence for His divine majesty.
Questions for Reflection
FAQ
Why was leavened bread forbidden with certain sacrifices, especially the Passover?
Answer: The prohibition against leavened bread (Hebrew: châmêts) with specific sacrifices, particularly the Passover and its associated offerings, carried profound symbolic and historical significance within Israel's covenant relationship with God. Historically, its exclusion commemorated the haste of the Exodus from Egypt, where the Israelites departed so quickly that their dough had no time to rise (Exodus 12:39). This historical memory underscored themes of liberation and a new beginning. Symbolically, leaven consistently represented corruption, impurity, or sin in biblical thought (e.g., 1 Corinthians 5:6). Therefore, its strict exclusion from offerings underscored the divine demand for absolute purity, holiness, and the complete removal of anything corrupting when approaching a holy God. It emphasized a clean break from the old, defiled life and a fresh, unadulterated devotion to Yahweh.
Why was the fat of the sacrifice not allowed to remain until the morning?
Answer: The command not to let the fat (Hebrew: cheleb) of the sacrifice remain until the morning highlighted the profound sacredness of the offering and the immediate reverence due to God. The fat was considered the choicest, richest, and most vital part of the animal, explicitly designated as belonging exclusively to the Lord (Leviticus 3:16). By requiring it to be burned on the altar promptly, God ensured that His portion was honored immediately, preventing any potential for decay, defilement, or disrespectful delay in rendering what was due to Him. This also served as a critical distinction between Israelite worship and the practices of pagan cultures, where offerings might be left exposed, consumed at leisure, or even used for divination. This command reinforced Israel's unique covenant relationship and the solemnity and urgency required in their acts of worship.
CHRIST-CENTERED FULFILLMENT
Exodus 23:18, with its stringent demands for purity and promptness in sacrifice, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The prohibition against offering the blood of the sacrifice with leavened bread powerfully foreshadows the unblemished purity of Christ, the true Lamb of God, whose precious blood was shed as the perfect, once-for-all atonement for the sins of humanity (Hebrews 9:12). Unlike the Old Testament sacrifices, which could be corrupted by "leaven" (symbolizing sin, malice, or impurity), Christ was utterly without sin, offering Himself as a spotless, holy, and blameless sacrifice (1 Peter 1:18-19). Furthermore, the command not to let the fat remain until morning points profoundly to the completeness, finality, and immediate efficacy of Christ's sacrifice. He gave His "fat"—His very best, His entire being, His perfect life—on the cross, a perfect and immediate offering that fully satisfied God's righteous demands for justice and holiness. There was no delay, no remainder, and absolutely no need for repetition, for His single offering perfected for all time those who are being sanctified (Hebrews 10:10). Through Christ's perfect work, believers are now called to respond by offering themselves as living sacrifices, holy and pleasing to God, free from the leaven of malice and wickedness, in grateful response to His complete and sufficient work (Romans 12:1).