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Commentary on Leviticus 22 verses 17–33
17 ¶ And the LORD spake unto Moses, saying,
18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;
19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21 And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
25 Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
26 And the LORD spake unto Moses, saying,
27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.
28 And whether it be cow or ewe, ye shall not kill it and her young both in one day.
29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.
30 On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.
31 Therefore shall ye keep my commandments, and do them: I am the LORD.
32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
33 That brought you out of the land of Egypt, to be your God: I am the LORD.
Here are four laws concerning sacrifices: -
I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Lev 22:22), - if it was bruised, or crushed, or broken, or cut (Lev 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Lev 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be) - if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Act 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Lev 22:20, Lev 22:21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Lev 22:25. By this it appears that strangers were expected to come to the house of God from a far country (Kg1 8:41, Kg1 8:42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezr 6:9, Ezr 6:10; Isa 56:6, Isa 56:7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal 1:8, Mal 1:13, Mal 1:14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, Pe1 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (Joh 18:13, Joh 18:24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul.
II. That no beast should be offered in sacrifice before it was eight days old, Lev 22:26, Lev 22:27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exo 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time.
III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Lev 22:28. There is such a law as this concerning birds, Deu 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind.
IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Lev 22:29, Lev 22:30. This is a repetition of what we had before, Lev 7:15; Lev 19:6, Lev 19:7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, Lev 22:31, Lev 22:32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them - I am the Lord; his interest in them - I am your God; the title he had to them by redemption - "I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them - I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them - I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–33. 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 22:17 functions as a pivotal introductory formula, "And the LORD spake unto Moses, saying," signaling a direct and authoritative divine revelation. This consistent phrase marks the commencement of new sets of laws, ordinances, and instructions throughout the Pentateuch, particularly prominent within the book of Leviticus. In this specific context, it serves to transition the reader from the preceding regulations concerning the ritual purity of priests (Leviticus 22:1-16) to a fresh series of divine commands detailing the acceptable qualities and conditions for sacrifices and offerings themselves (Leviticus 22:18ff.), thereby profoundly emphasizing the sanctity and divine origin of all aspects of Israel's worship and covenant relationship.
CONTEXT
Literary Context: Leviticus 22:17 acts as a crucial literary hinge within the broader structure of Leviticus 22. The preceding verses, Leviticus 22:1-16, meticulously outline the stringent requirements for the priests' personal holiness and ritual purity, especially concerning their handling and consumption of the sacred offerings. These detailed regulations were designed to ensure that those ministering before God were undefiled and consecrated. With the introduction of the formula in Leviticus 22:17, the narrative focus deliberately shifts from the purity of the offerer (the priests) to the purity and acceptability of the offering itself. The subsequent verses, commencing with Leviticus 22:18, proceed to detail the specific physical requirements for animals to be offered as sacrifices, ensuring they are "without blemish." This precise structural transition powerfully underscores the comprehensive nature of God's demands for holiness, extending from the ministering individual to the very means and objects of worship.
Historical & Cultural Context: The phrase "And the LORD spake unto Moses, saying" is a ubiquitous introductory formula throughout the Pentateuch, appearing over 100 times in Leviticus alone. In ancient Near Eastern cultures, the authority of law codes was intrinsically linked to their divine origin, often attributed to gods or kings who claimed divine sanction. For Israel, this formula unequivocally asserted that the laws were not human inventions, nor merely the product of Moses' own wisdom or legal acumen, but direct, verbatim pronouncements from Yahweh, the covenant God of Israel. This consistent repetition reinforced the theocratic nature of Israelite society, where God Himself was the ultimate Lawgiver and King. Moses' unparalleled role as the sole mediator through whom these divine decrees were communicated was paramount, establishing his unique authority and the unchallengeable nature of the commands that followed. This constant reiteration served to continually remind the Israelites of the absolute divine authority behind every instruction, from the grand covenant stipulations to the minutiae of ritual purity and sacrifice, shaping their understanding of God's active involvement in their daily and religious lives, as seen in the foundational giving of the Law at Mount Sinai.
Key Themes: This verse contributes significantly to several key themes pervasive in Leviticus and the Pentateuch. Foremost is the theme of Divine Authority and Revelation, emphasizing that God is the primary initiator of communication and the ultimate source of all truth and law. It underscores God's Sovereignty over His people and their worship, dictating the terms of their relationship. The consistent channeling of this revelation through Moses highlights the theme of Mediation, establishing Moses' unique role as the divinely appointed conduit for God's will to Israel, a role that foreshadows later prophetic mediation. Furthermore, by introducing laws concerning offerings, it implicitly connects to the overarching theme of Holiness, demonstrating God's meticulous concern for the purity of both His people and their worship, a concept central to the entire book of Leviticus. This divine speech sets the stage for God's detailed instructions on how a holy people are to approach a holy God, reinforcing the necessity of proper worship and obedience as integral to the covenant relationship established at Mount Sinai.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:17 employs several significant literary devices that enhance its meaning and impact. Foremost is Formulaic Language and Repetition. The phrase "And the LORD spake unto Moses, saying" is a recurring motif throughout the Pentateuch, especially in Leviticus, appearing as a consistent Framing Device. Its consistent repetition serves as a powerful signal, marking the beginning of a new divine utterance and segment of law. This repetition profoundly reinforces the Divine Authority of the text, constantly reminding the audience that the laws are not human constructs but direct, infallible revelations from God Himself. It also functions as a clear Narrative Marker, guiding the reader through the various sections of divine instruction and emphasizing the segmented, yet unified, nature of God's communication. Furthermore, the verse embodies the theme of Mediation, highlighting Moses' singular and divinely appointed role as the intermediary between God and His people, making him the exclusive conduit for sacred truth. This consistent pattern imbues the entire text with a sense of solemnity, absolute truth, and immediate relevance, demanding careful attention and obedience from its recipients.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:17, though a short introductory verse, carries profound theological weight. It unequivocally establishes the divine origin and absolute authority of the Law. Every command, every detail, is presented as emanating directly from Yahweh, the sovereign God of Israel. This truth underscores God's active involvement in the lives of His people, His meticulous concern for their holiness, and His desire to communicate His will clearly and directly. It reminds us that true worship and obedience are rooted in recognizing God as the ultimate Lawgiver and approaching His word with reverence and submission. The very act of God speaking to Moses demonstrates His personal nature and His initiative in establishing and maintaining the covenant relationship, providing the necessary framework for Israel's identity, mission, and worship. This pattern of divine revelation through chosen vessels is a consistent theme throughout salvation history.
REFLECTION AND APPLICATION
The simple declaration "And the LORD spake unto Moses, saying" serves as a timeless reminder of the profound privilege and responsibility we have as recipients of God's Word. Just as the Israelites were called to listen attentively to the words spoken through Moses, so too are we called to approach the Scriptures with reverence, recognizing them as the very breath of God. This verse challenges us to move beyond mere intellectual curiosity about the Bible and to embrace it as the authoritative, life-giving communication from our Creator. It calls for a posture of humility and obedience, understanding that God's words are not mere suggestions but divine decrees intended to shape our character, guide our decisions, and lead us into deeper communion with Him. When we truly grasp that God spoke these words, our engagement with Scripture transforms from a casual reading to a sacred encounter, demanding our full attention, heartfelt response, and unwavering commitment to live in accordance with His revealed will.
Questions for Reflection
FAQ
Why is this phrase, "And the LORD spake unto Moses, saying," repeated so frequently in the Pentateuch, especially in Leviticus?
Answer: The frequent repetition of this formula serves several critical purposes, deeply rooted in the theological and cultural context of ancient Israel. Firstly, it unequivocally establishes the divine authority of the laws and instructions that follow. In a culture where legal legitimacy derived from divine sanction, this phrase constantly reminded the Israelites that their entire legal and ritual system originated directly from Yahweh, not from human wisdom or tradition. Secondly, it functions as a clear literary and structural marker, signaling the beginning of a new segment of divine revelation or a new set of commands. This helps organize the vast body of laws and narratives, making the text more comprehensible. Thirdly, it reinforces Moses' unique role as the divinely appointed mediator, the sole channel through whom God communicated His will to the nation of Israel, thereby validating his leadership and the authenticity of the message. This repetition underscores the sanctity and unchangeable nature of the commandments, demanding reverence and obedience from the people. It emphasizes that God is actively involved in guiding and governing His people, as seen throughout the books of Exodus and Numbers.
CHRIST-CENTERED FULFILLMENT
While Leviticus 22:17 introduces specific laws concerning offerings and ritual purity, its deeper significance for Christ-centered fulfillment lies in the very act of God speaking. This verse highlights God's consistent initiative in revealing His will and establishing a relationship with humanity through a chosen mediator. In the fullness of time, God did not merely speak through a prophet like Moses, but He spoke definitively and ultimately through His Son. As the author of Hebrews 1:1-2 powerfully declares, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son." Jesus Christ is the ultimate "Word" of God, the perfect and complete revelation of the Father, as John 1:1 and John 1:14 so profoundly attest—He is the Word made flesh. He is not merely a messenger but the message itself, the living embodiment of God's truth, grace, and redemptive purpose. Thus, the divine voice that spoke to Moses finds its crescendo and ultimate clarity in the Incarnate Word, Jesus Christ, whom the Father Himself commanded us to "hear ye him" on the Mount of Transfiguration (Matthew 17:5). All of God's previous communications, including the laws introduced by phrases like Leviticus 22:17, point forward to and find their ultimate meaning and fulfillment in the person and work of Christ, who perfectly accomplished God's will and revealed His heart to humanity.