Leviticus 22:18

Translation
King James Version
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;
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KJV (with Strong's)
Speak H1696 unto Aaron H175, and to his sons H1121, and unto all the children H1121 of Israel H3478, and say H559 unto them, Whatsoever H376 he be of the house H1004 of Israel H3478, or of the strangers H1616 in Israel H3478, that will offer H7126 his oblation H7133 for all his vows H5088, and for all his freewill offerings H5071, which they will offer H7126 unto the LORD H3068 for a burnt offering H5930;
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Complete Jewish Bible
"Speak to Aharon and his sons and to the entire people of Isra'el; tell them: 'When anyone, whether a member of the house of Isra'el or a foreigner living in Isra'el, brings his offering, either in connection with a vow or as a voluntary offering, and brings it to ADONAI as a burnt offering,
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Berean Standard Bible
“Speak to Aaron and his sons and all the Israelites and tell them, ‘Any man of the house of Israel or any foreign resident who presents a gift for a burnt offering to the LORD, whether to fulfill a vow or as a freewill offering,
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American Standard Version
Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whosoever he be of the house of Israel, or of the sojourners in Israel, that offereth his oblation, whether it be any of their vows, or any of their freewill-offerings, which they offer unto Jehovah for a burnt-offering;
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World English Bible Messianic
“Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, ‘Whoever is of the house of Israel, or of the foreigners in Israel, who offers his offering, whether it be any of their vows, or any of their freewill offerings, which they offer to the LORD for a burnt offering;
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Geneva Bible (1599)
Speake vnto Aaron, and to his sonnes, and to all the children of Israel, and say vnto them, Whosoeuer he be of the house of Israel, or of the strangers in Israel, that will offer his sacrifice for all their vowes, and for all their free offrings, which they vse to offer vnto the Lord for a burnt offring,
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Young's Literal Translation
`Speak unto Aaron, and unto his sons, and unto all the sons of Israel, and thou hast said unto them, Any man of the house of Israel, or of the sojourners in Israel, who bringeth near his offering, of all his vows, or of all his willing offerings which they bring near to Jehovah for a burnt-offering;
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See also
Numbers 15:3Leviticus 1:2Deuteronomy 12:6Leviticus 1:10Leviticus 7:16Ecclesiastes 5:4Psalms 116:18
In the KJVVerse 3,388 of 31,102

Study This Verse

SUMMARY

Leviticus 22:18 introduces the divine requirements for acceptable offerings brought to the LORD, specifying that both native-born Israelites and resident aliens are subject to these standards when presenting their vows and freewill offerings as burnt offerings. This verse sets the stage for the meticulous regulations concerning the physical perfection of sacrificial animals, underscoring God's absolute holiness and the seriousness with which His people, and those who join them, must approach Him in worship. It highlights the principle that only the unblemished and best are fitting for divine communion.

CONTEXT

  • Literary Context: This verse marks a significant transition within Leviticus 22. The preceding verses (Leviticus 22:1-16) focus on the priests' qualifications for handling and consuming holy food, emphasizing their ritual purity and the sanctity of their role. Leviticus 22:18 shifts the focus from the priest to the worshiper, initiating a new section (Leviticus 22:17-33) that details the stringent requirements for the physical perfection of animals offered as sacrifices. This introduction serves as a foundational statement, establishing the universal applicability of these laws to all who bring offerings, before specifying the various types of blemishes that would render an animal unacceptable to the LORD. The meticulousness of these regulations reinforces the profound holiness of God and the gravity of approaching Him.
  • Historical & Cultural Context: In ancient Israel, the Tabernacle, and later the Temple, was the focal point of national and individual worship, symbolizing God's dwelling presence among His people. Sacrifices were central to their religious life, serving purposes ranging from atonement for sin to expressions of thanksgiving and devotion. The explicit inclusion of "strangers in Israel" (Hebrew: gerim) alongside "the house of Israel" is a remarkable feature, demonstrating God's inclusive heart within the Mosaic covenant. These gerim were non-Israelites who had chosen to reside permanently within Israelite territory and, by extension, had committed to living under the laws of God. This provision for their participation in worship, echoed in other passages such as Numbers 15:15, was distinct from many surrounding ancient Near Eastern cultures, where religious access was often exclusive to ethnic natives. It underscored that access to God was based on covenant adherence and identification with His people, rather than solely on ethnic lineage.
  • Key Themes: Leviticus 22:18 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of Holiness, emphasizing that a holy God demands holy offerings and a holy approach from His people. The stringent requirements for unblemished sacrifices directly reflect God's perfect nature and His intolerance for imperfection in His presence. Secondly, the verse highlights the theme of Worship and Access to God, defining the proper means by which individuals, both Israelite and non-Israelite, could draw near to the divine. This access was not arbitrary but governed by divine decree. Thirdly, it underscores the theme of Covenant Obligation and Grace, as the offering of "vows" speaks to the binding nature of promises made to God, while "freewill offerings" highlight the gracious opportunity for spontaneous, heartfelt devotion. The inclusion of "strangers" further illustrates God's gracious invitation to all who would seek Him, extending the covenant blessings beyond ethnic boundaries, as also seen in Exodus 12:48.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • House (Hebrew, bayith', H1004): This term (H1004) is used in the phrase "house of Israel." While often referring to a physical dwelling, here it signifies a family or household, and by extension, the entire nation of Israel as a collective entity or lineage. The phrase "house of Israel" thus refers to the native-born members of the covenant community, emphasizing their corporate identity and shared responsibility under God's law.
  • Strangers (Hebrew, gêr', H1616): This word (H1616) specifically denotes a foreigner or sojourner who resides among the Israelites. Unlike a transient visitor, a gêr had chosen to live within Israelite society and was expected to abide by many of its laws, including those pertaining to worship. Their inclusion in this sacrificial law underscores God's universal concern and the accessibility of His covenant to those outside of ethnic Israel who chose to identify with His people.
  • Offer (Hebrew, qârab', H7126): This primitive root (H7126) means "to approach" or "to bring near." In the context of sacrifice, it refers to the act of presenting a gift or animal to God at the altar. The repetition of this verb (implied in "oblation" and explicit in "which they will offer") highlights the central action of the worshiper: drawing near to God by bringing something from themselves as an act of devotion and submission.
  • Burnt Offering (Hebrew, ʻôlâh', H5930): This term (H5930) literally means "that which goes up" (in smoke). The ʻôlâh was unique among sacrifices because the entire animal (except the hide) was consumed by fire on the altar, symbolizing complete dedication to God, atonement, and the worshiper's total surrender. Its mention here specifies the type of sacrifice for which the subsequent perfection requirements are most critically applied.

Verse Breakdown

  • "Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them,": This imperative opening establishes the divine origin and authority of the instructions. God commands Moses to relay these laws directly to the priestly line (Aaron and his sons), who are responsible for administering the sacrificial system, and then to the entire community of Israel. This chain of command emphasizes the universal applicability and non-negotiable nature of these divine statutes for all members of the covenant people.
  • "Whatsoever [he be] of the house of Israel, or of the strangers in Israel,": This clause defines the scope of those to whom these regulations apply. It explicitly includes both native-born Israelites ("house of Israel") and resident aliens ("strangers in Israel," gerim). This demonstrates God's gracious inclusivity, extending the opportunity to worship Him according to His prescribed ways to all who dwell within His covenant land and seek to participate in its spiritual life, transcending ethnic boundaries.
  • "that will offer his oblation for all his vows, and for all his freewill offerings,": This specifies the types of personal offerings under consideration. "Oblation" (Hebrew: qorbân) is a general term for any gift presented to God. This general category is then particularized into "vows" (nedarim), which were binding promises made to God often in exchange for a specific request, and "freewill offerings" (nedavot), which were spontaneous, voluntary gifts given out of a generous heart without prior obligation. This distinction acknowledges the varied motivations for worship while subjecting both to the same divine standards.
  • "which they will offer unto the LORD for a burnt offering;": This final phrase clarifies the specific sacrificial context. The "burnt offering" (Hebrew: 'olah) was a sacrifice where the entire animal (excluding the hide) was consumed by fire on the altar, symbolizing complete dedication, atonement, and devotion to God. By specifying the burnt offering, the verse sets the immediate context for the subsequent detailed regulations concerning the physical perfection of animals, emphasizing that such a complete offering must be without blemish.

Literary Devices

Leviticus 22:18 employs several literary devices to convey its authoritative and precise message. The most prominent is Legal Language, evident in its prescriptive and declarative tone ("Speak unto Aaron... and say unto them, Whatsoever [he be]... that will offer"). This direct, imperative style underscores the divine origin and binding nature of these regulations for worship. The verse also utilizes Parallelism through the phrase "of the house of Israel, or of the strangers in Israel," which highlights God's Inclusivity by explicitly applying the law to both native Israelites and resident aliens. This parallel structure emphasizes the universal scope of the divine demand for proper worship. Furthermore, there is a clear Categorization as the verse distinguishes between "vows" and "freewill offerings," yet groups them under the broader term "oblation," demonstrating a systematic approach to defining types of worship. The Repetition of the verb "offer" (implied in "oblation" and explicit in "which they will offer") reinforces the central action of bringing a sacrifice to the Lord, emphasizing the human act of presenting something to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 22:18 lays crucial groundwork for understanding the nature of acceptable worship under the Old Covenant, emphasizing that God's holiness demands perfection in all that is offered to Him. It reveals a God who is both meticulously specific about the terms of approach and graciously inclusive in who may approach Him. The distinction between vows and freewill offerings highlights that while some acts of worship are obligatory, God also delights in spontaneous acts of devotion. Ultimately, the verse points to the principle that genuine worship involves bringing one's best, whether out of commitment or pure generosity, to a holy God who has set the standards for communion. This divine standard foreshadows the ultimate, perfect sacrifice required for true reconciliation.

REFLECTION AND APPLICATION

While the specific animal sacrifices of Leviticus are no longer required under the New Covenant, the enduring principles embedded in Leviticus 22:18 remain profoundly relevant for our lives today. God's demand for unblemished offerings translates into a call for integrity, sincerity, and excellence in our spiritual "offerings." Our worship, service, time, talents, and resources should be presented to God with the same intentionality and devotion that the Israelites were commanded to bring their sacrifices. We are called to offer our "bodies a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1). This means our daily lives, our commitments, and our spontaneous acts of love and generosity should reflect a desire to give God our very best, not merely our leftovers. Furthermore, the inclusion of "strangers" in Israel's worship reminds us of God's universal love and His desire for all peoples to come into His kingdom, challenging us to extend the invitation of the gospel broadly and welcome all who seek to follow Christ into the fellowship of believers.

Questions for Reflection

  • How does the principle of offering our "best" to God, as seen in the unblemished sacrifices, apply to our spiritual worship and daily lives today?
  • In what ways do we make "vows" (intentional commitments) or "freewill offerings" (spontaneous acts of devotion) to the Lord in the New Covenant, and how can we ensure their purity and sincerity?
  • How does the inclusion of "strangers in Israel" inform our understanding of God's global mission and our call to evangelism and hospitality within the church?

FAQ

Why is the distinction between "vows" and "freewill offerings" important in this verse?

Answer: The distinction between "vows" (nedarim) and "freewill offerings" (nedavot) is important because it highlights the two primary motivations for bringing a sacrifice: obligation and spontaneity. Vows were binding promises made to God, often in exchange for a specific blessing or answered prayer. Failing to fulfill a vow was a serious offense (e.g., Deuteronomy 23:21). Freewill offerings, conversely, were purely voluntary gifts given out of a generous and grateful heart, without prior obligation. Despite these different motivations, Leviticus 22:18 emphasizes that both types of offerings, when presented as a burnt offering, had to meet the same stringent standard of being unblemished. This teaches that whether our service to God is a fulfillment of a commitment or an overflow of spontaneous love, the quality and purity of our offering must always be our highest priority.

Who are the "strangers in Israel" mentioned, and why were they included in these sacrificial laws?

Answer: The "strangers in Israel" (Hebrew: gerim) refer to non-Israelites who had taken up permanent residence within the land of Israel. These were not merely transient visitors but individuals who had chosen to live among the Israelites, often adopting aspects of their culture and, crucially, identifying with their God. Their inclusion in these sacrificial laws, as also seen in Numbers 15:15, is highly significant. It demonstrates God's gracious and inclusive character, indicating that access to Him and participation in His covenant blessings were not exclusively based on ethnic lineage but on adherence to His laws and a willingness to worship Him. This principle foreshadows the New Covenant reality where people from "every tribe and language and people and nation" (Revelation 5:9) can draw near to God through faith in Christ.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:18, with its emphasis on the unblemished nature of offerings for vows and freewill sacrifices, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament sacrificial system, including the burnt offering, continually pointed to the need for a perfect, spotless sacrifice to atone for sin and enable communion with a holy God. Jesus is the Lamb of God who takes away the sin of the world, the unblemished and spotless lamb whose perfect life and atoning death fully satisfied the divine requirement for an acceptable offering. His sacrifice was both the fulfillment of a "vow"—His unwavering commitment to the Father's will, even unto death (Hebrews 10:7)—and the ultimate "freewill offering," given out of immeasurable love for humanity (John 15:13). Through Christ, the inclusion of "strangers" (Gentiles) alongside "Israel" is fully realized, as both are now made near by the blood of Christ, forming one new humanity in Him (Ephesians 2:14-16). Thus, Jesus is the perfect offering, the means by which all, regardless of background, can draw near to God, and the model for our own living sacrifice in Him.

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Commentary on Leviticus 22 verses 17–33

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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