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In the KJVVerse 3,396 of 31,102
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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 22:26 functions as a foundational introductory formula, signaling a direct, authoritative divine communication from YHWH, the covenant God of Israel, to His chosen mediator, Moses. This concise declaration acts as a critical transition, establishing the divine origin and binding nature of the detailed regulations that immediately follow concerning the acceptability and purity requirements for sacrificial animals presented to the LORD, thereby underscoring the sanctity of Israel's worship and the meticulousness of God's demands for holiness in their approach to Him.
CONTEXT
Literary Context: Leviticus 22:26 stands as a pivotal transitional verse within a chapter meticulously detailing the laws concerning holy things and acceptable sacrifices. Prior to this verse, Leviticus 22 outlines the stringent conditions under which priests, who are consecrated to the LORD, may partake of the holy offerings (Leviticus 22:1-16) and the general requirements for animals presented as sacrifices, emphasizing their perfection and freedom from blemish (Leviticus 22:17-25). Verse 26, "And the LORD spake unto Moses, saying," functions as a divine preamble, specifically introducing a new set of regulations that further refine the sacrificial laws, particularly regarding the minimum age of sacrificial animals (Leviticus 22:27) and the prohibition against sacrificing an animal and its young on the same day (Leviticus 22:28). This formulaic introduction ensures that the subsequent commands are understood as direct, unadulterated divine mandates, reinforcing their absolute authority within the Israelite cultic system and highlighting the continuity of divine instruction within the Mosaic covenant.
Historical & Cultural Context: The book of Leviticus was given to the Israelites during their wilderness wanderings, shortly after the construction of the Tabernacle at the base of Mount Sinai. This period was crucial for establishing the foundational laws and practices that would govern their relationship with God as a holy nation, distinct from the surrounding pagan cultures. The Tabernacle served as the central point of worship, symbolizing God's presence among His people, and the sacrificial system was the primary means of atonement, communion, and worship. The meticulous details regarding offerings, as found in Leviticus 1 through Leviticus 7, were designed to instill a profound sense of God's holiness and the seriousness of approaching Him. Unlike the capricious and often immoral deities of surrounding nations, YHWH revealed Himself as a God of order, purity, and justice. The recurring phrase, "And the LORD spake unto Moses, saying," found throughout the Pentateuch, underscores Moses' unique role as the divinely appointed intermediary between God and His people, ensuring that all laws—from the grand principles of the Ten Commandments to the minute details of ritual purity—were understood as direct revelations from the sovereign God, YHWH, to His covenant people.
Key Themes: This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of Divine Revelation, asserting that the laws governing Israel's worship and daily life are not human constructs but direct, authoritative commands from the sovereign God, YHWH. This emphasis on God's initiative in speaking highlights His Holiness and Transcendence, demonstrating that He is distinct from humanity and dictates the terms of engagement. Furthermore, it underscores the theme of Divine Mediation, as Moses consistently serves as the unique channel through whom God communicates His will to the entire nation. This mediation is crucial for establishing the Covenant Relationship between YHWH and Israel, where obedience to these divinely revealed laws is paramount for maintaining their covenant fidelity and experiencing God's blessings. The meticulous nature of the subsequent laws, introduced by this formula, also speaks to the theme of Purity and Acceptable Worship, emphasizing God's demand for unblemished offerings and a holy approach, a concept foundational to the entire sacrificial system (e.g., Leviticus 17:11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:26 employs several significant literary devices. Foremost is Formulaic Language, as "And the LORD spake unto Moses, saying," is a recurring phrase throughout the Pentateuch, especially in Exodus, Leviticus, and Numbers, marking the beginning of numerous divine decrees. This Repetition serves to constantly remind the reader of the divine origin and absolute authority of the laws being conveyed, preventing any misapprehension that these are human inventions or mere suggestions. It acts as a consistent marker of divine revelation, imbuing each subsequent command with the weighty imprimatur of God's own voice. Furthermore, this phrase functions as a Divine Speech Act, where the very act of God speaking brings about the establishment of law and order. It is not merely descriptive but performative, initiating a new segment of divine instruction and emphasizing the direct, personal engagement of God with His people through His chosen mediator, Moses, thereby establishing the foundation for Israel's covenant life.
THEOLOGICAL AND THEMATIC CONNECTIONS
This foundational verse powerfully underscores the theme of divine revelation and authority. It asserts that the laws governing Israel's worship, purity, and daily life were not human inventions or cultural adaptations but direct, authoritative commands from the sovereign God, YHWH. This constant reminder of God's active involvement in establishing the moral and ceremonial order for His people highlights His meticulous care for holiness and His desire for a precise, reverent relationship. Moses' consistent role as the recipient of these divine utterances further emphasizes the principle of divine mediation, through whom God communicates His will to humanity. The very structure of God's revelation, introduced by such clear statements, reflects His own perfect and holy character, demanding order and precision in the people's approach to Him and establishing the binding nature of His covenant demands.
REFLECTION AND APPLICATION
While the specific sacrificial laws of Leviticus are part of the Old Covenant, the principle embedded in Leviticus 22:26—that God speaks and we are to listen and obey—remains profoundly relevant for believers today. This verse calls us to recognize the divine origin and absolute authority of all Scripture, understanding that the Bible is not merely a collection of human ideas or ancient wisdom but the inspired Word of God, breathed out by Him for our instruction, correction, and training in righteousness. Just as God spoke directly to Moses, He continues to reveal His will to us through His written Word, inviting us into a deeper relationship founded on His truth. Our approach to Scripture, therefore, should be marked by reverence, humility, and a sincere desire to hear and respond to God's voice. This means diligently studying His Word, meditating on its truths, allowing it to shape our thoughts, attitudes, and actions, and trusting that His commands are always for our ultimate good and His glory. It reminds us that true worship is not merely emotional expression but a response of obedient faith to the God who has spoken.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying" repeated so frequently in the Pentateuch?
Answer: The frequent repetition of this formula serves several crucial purposes within the Pentateuch. First, it consistently underscores the divine origin and absolute authority of the laws and instructions that follow. It leaves no doubt that these are not human inventions or cultural customs, but direct, unadulterated revelations from YHWH Himself, demanding unqualified obedience. Second, it highlights Moses' unique and indispensable role as God's chosen mediator for the Old Covenant. He was the primary and divinely appointed channel through whom God communicated His will to the nation of Israel, authenticating the message as coming through God's designated prophet. Third, it provides structural demarcation within the text, signaling a new section of divine discourse or a shift in the topic of God's instructions, much like a chapter heading or a speaker tag in a script. This stylistic choice reinforces the meticulous, ordered nature of God's revelation and His desire for clarity in His communication with His people, as seen throughout the giving of the Law from Exodus 20 through Deuteronomy 34. This repetition also serves a pedagogical function, continually impressing upon the Israelites the source and binding nature of the covenant stipulations.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:26, with its declaration that "the LORD spake unto Moses, saying," profoundly foreshadows the ultimate and perfect revelation of God in Jesus Christ. While God spoke through prophets like Moses in various times and ways in the Old Testament, Hebrews 1:1-2 declares that "in these last days he has spoken to us by his Son." Jesus is not merely a messenger or a prophet, but the very Word of God incarnate, the full and final embodiment of divine revelation (John 1:1 and John 1:14). Moses mediated the Old Covenant law, which revealed God's holiness and humanity's sin, leading to a system of sacrifices that pointed forward to a greater atonement. Christ, however, is the ultimate Mediator of a new and better covenant (Hebrews 8:6), whose perfect sacrifice on the cross fulfills all the Old Testament types and shadows (Hebrews 10:1-10). Thus, the authoritative voice that spoke to Moses now speaks to us most clearly and completely through the person and work of Jesus, inviting us not to a system of ritualistic obedience but to a relationship of grace and truth found in Him (John 1:17). He is the living Word, through whom God's will is perfectly revealed and His salvation fully accomplished.