TRV
Translation
King James Version
And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
Complete Jewish Bible
"'When you offer a sacrifice of peace offerings to ADONAI, offer it in a way that will make you accepted.
Berean Standard Bible
When you sacrifice a peace offering to the LORD, you shall offer it for your acceptance.
American Standard Version
And when ye offer a sacrifice of peace-offerings unto Jehovah, ye shall offer it that ye may be accepted.
World English Bible Messianic
“‘When you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted.
Geneva Bible (1599)
And when yee shall offer a peace offering vnto the Lord, ye shall offer it freely.
Young's Literal Translation
`And when ye sacrifice a sacrifice of peace-offerings to Jehovah, at your pleasure ye do sacrifice it;
See also
In the KJVVerse 3,287 of 31,102
Study This Verse
Commentary on Leviticus 19 verses 1–10
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
6 It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.
7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted.
8 Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.
9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I. It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, Pe1 1:15, Pe1 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.
II. That children be obedient to their parents: "You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III. That God only be worshipped, and not by images (Lev 19:4): "Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. 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
Leviticus 19:5 provides a foundational instruction within the ancient Israelite sacrificial system concerning the peace offering. This verse specifically mandates that such offerings must be presented to the LORD "at your own will," underscoring the critical importance of the worshiper's free, uncoerced, and willing intent for the sacrifice to be acceptable and to truly foster the intended communion with God. It highlights that the spiritual value of the offering lay not merely in the ritual act itself, but profoundly in the genuine disposition of the heart behind it.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 19:5 employs Emphasis through Specificity by singling out the peace offering from the broader category of sacrifices and applying a unique, explicit condition to it. While all sacrifices required a certain level of purity and adherence to ritual, the explicit mention of "at your own will" for the peace offering highlights the particular importance of volition for this type of communion-focused sacrifice. This specificity serves to underscore the theological principle that God values the heart's intention above mere external ritual, a concept that resonates throughout the Holiness Code. Furthermore, there is profound Symbolism inherent in the peace offering itself. It symbolizes not only peace and reconciliation but also the joyful, willing communion between God and His people. The voluntary nature of the offering reinforces this symbolism, suggesting that true fellowship is built on mutual desire and willing participation, reflecting the very nature of God's relationship with His covenant people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:5 profoundly teaches that the efficacy and acceptability of worship are inextricably linked to the worshiper's internal disposition. God is not merely concerned with the external act of sacrifice or adherence to ritual, but with the sincere and willing heart behind it. This principle transcends the ancient sacrificial system, revealing a timeless truth about God's desire for genuine relationship and devotion. It anticipates later prophetic critiques of ritualism devoid of righteousness and emphasizes that true worship flows from a heart of love, gratitude, and willing obedience. The voluntary nature of the peace offering, designed for fellowship, necessitates a willing spirit to truly embody its purpose of communion with a holy God. This foundational truth underscores that God seeks relationship, not just adherence to rules.
REFLECTION AND APPLICATION
The instruction in Leviticus 19:5 serves as a timeless reminder that our offerings to God, whether of time, talent, resources, or praise, are truly meaningful and acceptable only when they flow from a willing heart. In a world often driven by obligation, performance, or external validation, this verse calls us back to the foundational truth that God desires our genuine devotion and uncoerced love. It challenges us to examine our motives in worship and service: Are we giving out of duty, or out of delight? Are our acts of service a burden, or a joyful response to God's grace? Embracing the spirit of "at your own will" transforms our spiritual disciplines from mere tasks into opportunities for deeper communion and expresses our profound gratitude for all that God has done. It cultivates a heart that seeks to honor God not because it has to, but because it truly wants to, reflecting the very character of the God who gives Himself willingly for us.
Questions for Reflection
FAQ
What was the primary purpose of the peace offering in ancient Israel?
Answer: The peace offering (zevach shlamim) was primarily a voluntary sacrifice offered to express thanksgiving, fulfill a vow, or simply as a freewill offering to acknowledge God's goodness and blessings. Unlike sin or guilt offerings, it was not primarily for atonement, but for celebrating and maintaining a state of peace, wholeness, and fellowship with God. A unique and significant aspect was the communal meal that followed, where the offerer, their family, and the priests would partake of the meat, symbolizing shared communion with God and a restored or ongoing state of shalom. This communal aspect is further detailed in passages like Leviticus 7:11-21.
Why was it so important for the peace offering to be given "at your own will"?
Answer: The emphasis on "at your own will" (Hebrew: lirtzonchem) was crucial because it highlighted that true worship and fellowship with God must stem from a genuine, uncoerced desire of the heart. God values the worshiper's internal disposition and sincere motivation more than the mere external act of sacrifice. An offering given grudgingly or under compulsion would not truly foster the intended communion and would therefore not be acceptable to God. This principle underscores that God seeks a relationship built on love and willing devotion, not mere ritualistic compliance. This profound truth is echoed throughout scripture, such as in Psalm 40:8 where delight in God's law is emphasized, and in Hosea 6:6, where God declares His preference for steadfast love over sacrifice.
CHRIST-CENTERED FULFILLMENT
Leviticus 19:5, with its emphasis on the voluntary nature of the peace offering, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the Old Testament peace offering symbolized a temporary, outward act of communion, Christ's singular sacrifice on the cross establishes an eternal and perfect peace. He is our true peace offering, who willingly laid down His life, not under compulsion, but "at His own will," out of boundless love for humanity (John 10:18). His offering was the ultimate act of shalom, bringing complete reconciliation between God and humanity (Colossians 1:20). Through faith in Him, we are invited into an enduring fellowship with God, a communion far deeper and more permanent than any Old Testament ritual could provide. Our new covenant worship, like the peace offering, must also flow from a willing heart, motivated by gratitude for the perfect peace Christ has secured, as we offer ourselves as "living sacrifices," holy and pleasing to God, which is our "spiritual worship" (Romans 12:1). This willing response is the only fitting answer to the willing sacrifice of the Lamb of God.