TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 22:17–33. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Leviticus 22:20 articulates a foundational divine command within the Mosaic Law, unequivocally prohibiting the offering of any animal bearing a physical defect or "blemish" as a sacrifice to the Lord. This stringent regulation profoundly underscores God's absolute holiness, His unyielding demand for perfection in worship, and His outright rejection of anything less than the unblemished. It meticulously establishes the profound reverence due to the Almighty and the exacting standards required for approaching Him through the sacrificial system, emphasizing that only the pure and whole could adequately symbolize the sanctity of the divine-human encounter.
Context
Literary Context
Leviticus 22:20 is strategically positioned within a larger legislative block (Leviticus 21-22) that meticulously delineates the laws governing the holiness of the priesthood and the purity of the offerings they present. Chapter 21 is dedicated to the physical and ritual qualifications of the priests themselves, who serve as mediators between God and the Israelite community, emphasizing their need for unimpeachable holiness. Building upon this, Chapter 22 extends the imperative of holiness to the very objects of sacrifice and the act of offering. Specifically, verses 17-25 enumerate a comprehensive list of various physical blemishes—such as blindness, broken limbs, or skin diseases—that would render an animal unacceptable for any type of offering, including burnt offerings, peace offerings, or vow offerings. Leviticus 22:20 functions as a concise, overarching principle, serving as a powerful summary statement that reinforces the non-negotiable nature of the command: any animal, regardless of its intended use, that possesses any blemish is strictly forbidden. The subsequent verses, such as Leviticus 22:21, further elaborate on this requirement for specific sacrificial categories, solidifying the absolute and universal application of the law.
Historical & Cultural Context
In ancient Israel, the elaborate sacrificial system constituted the core means by which the people approached God, sought atonement for sin, and expressed worship, thanksgiving, and communion. These sacred rituals were meticulously performed at the Tabernacle, and later the Temple, by a specially consecrated priesthood. The exacting rules surrounding these sacrifices, particularly the unwavering demand for unblemished animals, were far from arbitrary; they were deeply imbued with theological significance. They served as a potent pedagogical tool, communicating God's perfect holiness, His absolute transcendence, and His distinction from the fallible, often immoral, deities of surrounding pagan cultures. Unlike the pagan gods, who were frequently depicted with human-like flaws and sometimes even demanded grotesque or immoral sacrifices, the God of Israel demanded purity and perfection in offerings as a direct reflection of His own impeccable character. An unblemished animal represented the very best, offered without reservation, symbolizing the worshiper's sincere devotion, the gravity of the divine encounter, and the sacredness of the covenant relationship. This rigorous standard ensured that the Israelites grasped the profound privilege and solemn responsibility inherent in drawing near to a holy God, a central theme reiterated throughout the entire book of Leviticus.
Key Themes
Leviticus 22:20 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing that God's intrinsic nature is utterly pure and separate from all imperfection. The demand for unblemished offerings serves as a tangible expression of this divine attribute, teaching Israel that only that which is perfect can properly represent the worshiper's approach to a perfect God. This verse also reinforces the theme of Worship and Acceptable Sacrifice, defining the precise parameters for worship that pleases God. It underscores that sincere devotion must be accompanied by adherence to divine standards, contrasting with the unacceptable offerings later condemned in passages like Malachi 1:8. Furthermore, it subtly introduces the theme of Atonement and Redemption, as the unblemished animal, by its very perfection, foreshadows the necessity of a flawless sacrifice to deal with human imperfection and sin. This principle is foundational, laying the groundwork for the ultimate, perfect sacrifice that would redeem humanity, as hinted at in the requirement for the Passover lamb to be "without blemish" in Exodus 12:5.
Exposition and Analysis
Key Word Analysis
This noun (H3971) refers to a physical defect, flaw, spot, or imperfection. In the context of sacrificial animals, it denotes any bodily deformity, injury, or disease that would render the animal less than perfect. The consistent use of this term throughout Leviticus (e.g., Leviticus 21:17, Leviticus 22:21) underscores the strictness of God's demand for physical perfection in offerings, symbolizing spiritual wholeness and purity required in approaching a holy God.
This primitive root verb (H7126) means "to approach," "to bring near," or "to present." In the cultic context, it specifically refers to the solemn act of bringing a sacrifice or offering to the altar before the Lord. The prohibition here is not merely against the animal itself, but against the act of presenting it. This highlights that the responsibility for the quality of the offering lay with the worshiper and the priest, who were to ensure that what was brought near to God was indeed worthy and conformed to His divine standards.
This noun (H7522) signifies "favor," "delight," "acceptance," or "goodwill." When something is "acceptable" to God, it means it brings Him pleasure, receives His divine approval, and fulfills its intended purpose in the sacred covenant relationship. Conversely, an offering that is "not acceptable" (as stated in this verse) means it is rejected, brings no favor, and utterly fails to achieve its purpose of propitiation, communion, or thanksgiving. This word emphasizes the crucial divine perspective on the offering's suitability, transcending mere human effort or intention.
Verse Breakdown
"But whatsoever hath a blemish"
This opening clause immediately establishes the comprehensive scope of the prohibition. The phrase "whatsoever hath a blemish" indicates that any animal, regardless of its species, size, or intended sacrificial purpose, that possesses any form of physical defect or imperfection, falls under this divine interdiction. The breadth of "whatsoever" emphasizes the universal and uncompromising nature of the command, allowing no room for exceptions based on the severity or type of the blemish.
"[that] shall ye not offer"
This is the direct, imperative command, a clear and unambiguous prohibition. The Israelites are strictly forbidden from bringing such an imperfect animal near to the altar or presenting it as a sacrifice before the Lord. The strong negative command "shall ye not" underscores the absolute nature of the prohibition, making it a non-negotiable and fundamental aspect of their worship and covenant fidelity. To "offer" a blemished animal would be an act of disobedience and disrespect.
"for it shall not be acceptable for you."
This concluding clause provides the divine rationale and the profound consequence of violating the command. The reason for the prohibition is explicitly stated: such an offering would not find favor or approval in God's sight; it would be utterly rejected. The phrase "for you" implies that the unacceptability extends beyond God's mere rejection to the worshiper themselves; an unacceptable offering would fail to achieve its intended purpose of atonement, fellowship, or thanksgiving for the one presenting it, rendering their act of worship futile and potentially incurring divine displeasure.
Literary Devices
Leviticus 22:20 masterfully employs several literary devices to convey its profound theological message with clarity and force. Emphasis is achieved through the direct, absolute, and negative imperative ("shall ye not offer"), which leaves no ambiguity about the unacceptability of blemished offerings. The verse functions as a powerful Summary Statement, encapsulating the detailed regulations concerning various specific defects found in the surrounding verses (e.g., Leviticus 22:21-24), providing a concise principle that governs all sacrificial offerings. Symbolism is paramount, as the physical perfection of the animal profoundly symbolizes the spiritual purity, wholeness, and integrity required in approaching a holy God. Conversely, the blemish itself serves as a potent symbol of imperfection, impurity, sin, and anything that defiles or falls short of God's perfect standard. There is also an implicit Contrast drawn between the perfect, holy, and transcendent nature of God and the imperfect, blemished offerings, underscoring the theological truth that only that which reflects God's own perfection can be brought into His sacred presence and receive His divine favor.
Theological and Thematic Connections
Leviticus 22:20 offers profound theological insights into the nature of God and the appropriate manner of approaching Him. God's unwavering demand for unblemished offerings is a direct reflection of His absolute holiness, perfection, and transcendence. He is not to be approached casually, with indifference, or with anything less than the very best, symbolizing a worshiper's complete reverence, sincere devotion, and recognition of His supreme worth. This principle established a foundational understanding for ancient Israel: true worship requires purity, integrity, and an acknowledgment of God's exalted character. The unblemished sacrifice was a tangible representation of the ideal, pointing to a standard of purity that sinful humanity, in its fallen state, could not achieve on its own. It underscored the gravity of sin and the high cost of atonement, setting the stage for a future, perfect sacrifice.
Reflection and Application
While the Old Testament sacrificial system, with its specific animal offerings, has been gloriously fulfilled in Christ, the profound spiritual principles embedded in Leviticus 22:20 remain timelessly relevant for believers today. This verse serves as a powerful call to examine the quality of our "offerings" to God in every facet of our lives. It challenges us to honestly reflect on whether we are giving God our "blemished" leftovers—our hurried time, our half-hearted efforts, our divided loyalties, our compromised ethics—or our "unblemished" best, offered with sincere devotion, a pure heart, and undivided commitment. True worship, as illuminated by this text, is not merely about external acts or ritualistic performance, but about the internal disposition of profound reverence, honor, and integrity. It reminds us that God, in His infinite holiness and grace, is worthy of our highest praise, our deepest commitment, our most dedicated service, and our most authentic obedience. This is not a means to earn His favor, but rather a grateful and humble response to His immeasurable grace and perfect holiness, recognizing that He deserves nothing less than our wholehearted devotion.
Questions for Reflection
FAQ
Why did God require unblemished animals for sacrifice?
God required unblemished animals for sacrifice primarily to underscore His absolute holiness, perfection, and transcendence. A blemish symbolized imperfection, impurity, or sin, which is utterly incompatible with God's perfect nature. By demanding a perfect animal, God profoundly taught Israel that He is pure and cannot be approached with anything less than the best, signifying the worshiper's sincere devotion and the gravity of the divine encounter. This requirement also served as a powerful visual aid to communicate the seriousness of sin and the high cost of atonement, foreshadowing the ultimate, perfect sacrifice of Christ. Furthermore, it distinguished the worship of Yahweh from the often-compromised or even grotesque practices of pagan nations, where imperfect or morally questionable offerings were sometimes made. The principle was about honoring God with what was truly valuable and whole, reflecting the worshiper's reverence and the sacredness of the divine-human interaction, as seen in passages like Deuteronomy 17:1.
Christ-Centered Fulfillment
Leviticus 22:20 finds its ultimate, glorious, and complete fulfillment in the person and redemptive work of Jesus Christ. The stringent Old Testament requirement for an "unblemished" sacrifice was not merely an arbitrary rule but a profound prophetic shadow, meticulously pointing forward to the perfect Lamb of God. Jesus, in His sinless life and sacrificial death, perfectly embodied the unblemished offering. He was "without spot or blemish" (1 Peter 1:19), living a life entirely free from sin, making Him the only truly acceptable and efficacious sacrifice capable of atoning for humanity's pervasive imperfections and transgressions. His voluntary death on the cross was the one-time, perfect offering that permanently satisfied God's righteous demands for purity and holiness, rendering all subsequent animal sacrifices obsolete and unnecessary (Hebrews 10:10-14). Because of His flawless sacrifice, believers are now declared "acceptable" in God's sight, not based on their own flawed offerings or merits, but solely through their union with Christ (Ephesians 1:6). He is the fulfillment of every Old Testament shadow, the perfect High Priest who offered Himself as the perfect sacrifice, thereby granting us confident access to God's presence and throne of grace (Hebrews 4:16).