Leviticus 22:18

KJV

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;

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};

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,

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,

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;

Commentary

### 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](/numbers/15-15 "Numbers 15:15 - One Law for Native and Stranger"), 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](/exodus/12-48 "Exodus 12:48 - Passover for the Sojourner").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **House (Hebrew, _bayith'_):** 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'_):** 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'_):** 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'_):** 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.

* [Numbers 15:15](/numbers/15-15 "Numbers 15:15 - One Law for Native and Stranger")
* [Leviticus 1:3](/leviticus/1-3 "Leviticus 1:3 - Requirements for a Burnt Offering")
* [Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21 - Fulfilling Vows to the Lord")

### 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](/romans/12-1 "Romans 12:1 - Presenting Your Bodies as Living Sacrifices")). 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](/deuteronomy/23-21 "Deuteronomy 23:21 - Fulfilling Vows to the Lord")). 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](/numbers/15-15 "Numbers 15:15 - One Law for Native and Stranger"), 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](/revelation/5-9 "Revelation 5:9 - Redeemed from Every Tribe and Nation")) 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the [unblemished and spotless lamb](/1_peter/1-19 "1 Peter 1:19 - Redeemed by Christ's Precious Blood") 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](/hebrews/10-7 "Hebrews 10:7 - Christ's Obedience to God's Will"))—and the ultimate "freewill offering," given out of immeasurable love for humanity ([John 15:13](/john/15-13 "John 15:13 - Greater Love Has No One Than This")). Through Christ, the inclusion of "strangers" (Gentiles) alongside "Israel" is fully realized, as both are now made [near by the blood of Christ](/ephesians/2-13 "Ephesians 2:13 - Near Through Christ's Blood"), forming one new humanity in Him ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). 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](/romans/12-1 "Romans 12:1 - Presenting Your Bodies as Living Sacrifices") in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 15:3

And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:

Leviticus 1:2

Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock.

Deuteronomy 12:6

And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:

Leviticus 1:10

¶ And if his offering [be] of the flocks, [namely], of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

Leviticus 7:16

But if the sacrifice of his offering [be] a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:

Ecclesiastes 5:4

¶ When thou vowest a vow unto God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast vowed.

Psalms 116:18

I will pay my vows unto the LORD now in the presence of all his people,