TRV
Translation
KJV (with Strong's)
World English Bible Messianic
“Therefore you shall keep my commandments, and do them. I am the LORD.
See also
In the KJVVerse 3,401 of 31,102
Study This Verse
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 22:31 serves as a pivotal declaration, anchoring Israel's meticulous adherence to God's commandments not merely as a legal obligation but as a profound act of worship and recognition of His divine identity. This verse encapsulates the chapter's overarching theme of holiness in every aspect of life and worship, asserting that genuine reverence for God's sacred name and His holy things is concretely demonstrated through active, obedient submission to His revealed will and sovereign authority as Yahweh, the self-existent Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:31 employs several potent literary devices that amplify its theological weight and communicative power. The most prominent is Divine Fiat, where God's unequivocal declaration, "I am the LORD," serves as the foundational and unassailable authority for the commands that precede it. This statement functions as a powerful Inclusion or Framing Device, characteristic of Leviticus, where divine identity often bookends or punctuates legal sections, reminding the audience that all precepts originate from and are validated by the sovereign Creator. There is also a clear Imperative Mood conveyed by "shall ye keep... and do," which communicates the non-negotiable and obligatory nature of God's expectations. The juxtaposition of "keep" and "do" creates a subtle yet significant Parallelism, emphasizing both the internal reception (guarding, remembering) and the external manifestation (performing, acting) of obedience. Finally, the verse functions as a concise Summary Exhortation, drawing together the specific regulations of the chapter under a broad, overarching principle of wholehearted obedience to God's revealed character and will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:31 powerfully articulates the fundamental principle that obedience to God's commands is intrinsically linked to His divine identity and absolute authority. It underscores that true worship and a holy life are not merely about ritualistic adherence or external conformity but stem from a deep, reverential acknowledgment of who God is—the sovereign, self-existent, and covenant-keeping Yahweh. This verse teaches that God's commands are not arbitrary burdens but are perfect expressions of His holy character and His loving desire for His people's well-being and sanctification. Obedience, therefore, becomes an act of profound trust, genuine love, and humble acknowledgment of His rightful lordship, demonstrating a heart truly committed to His ways. This foundational theme resonates throughout the entire biblical narrative, consistently highlighting that a genuine, living relationship with God is always characterized by a responsive and active obedience that flows from faith.
REFLECTION AND APPLICATION
Leviticus 22:31 transcends its ancient context to offer timeless and profoundly relevant truths for believers today. It serves as a powerful reminder that our relationship with God is not merely an intellectual exercise or an emotional experience, but is fundamentally characterized by intentional, active, and wholehearted obedience. God's character as "the LORD" remains unchanging, eternally sovereign and faithful (/malachi/3-6 "Malachi 3:6 - God Does Not Change"). His call to holiness through obedience is therefore just as paramount now as it was for ancient Israel. For Christians, this obedience is not a burdensome legalism aimed at earning divine favor; rather, it is a joyful and grateful response to God's immense grace and the salvation freely given through Jesus Christ, empowered by the indwelling Holy Spirit. It is the tangible expression of our love for God, just as Jesus Himself taught in John 14:15. Our obedience becomes an act of worship and trust, acknowledging God's supreme sovereignty and perfect wisdom in all aspects of our lives, leading to a life that truly honors Him and brings Him glory. It is through this active discipleship that our character is refined, our priorities are aligned with His perfect design, and we experience the fullness of His blessing.
Questions for Reflection
FAQ
Why is "I am the LORD" so significant in this verse?
Answer: The declaration "I am the LORD" (Hebrew: Yahweh, H3068) is profoundly significant because it grounds all of God's commands in His unchanging, self-existent nature and absolute sovereignty. It's not merely a statement of identity but a powerful assertion of divine authority and covenant faithfulness. When God states "I am the LORD," He reminds Israel (and us) that His commands are not arbitrary rules but flow directly from His perfect character as the Creator, Redeemer, and Covenant-Keeper who has the inherent right to command His people. It implies that obedience is a recognition of His unique status and a response to His gracious initiative in establishing a relationship with humanity, as seen in His self-revelation to Moses in Exodus 3:14. This divine name underscores His faithfulness to His promises and His power to enforce His will.
Does this verse imply that obedience earns salvation?
Answer: No, this verse does not imply that obedience earns salvation. In the Old Testament, obedience was the response to God's gracious salvation and covenant, not the means of earning it. God chose Israel out of His sovereign love and mercy (/deuteronomy/7-7-8 "Deuteronomy 7:7-8 - God's Love for Israel"), and the commandments were given after their deliverance from Egyptian bondage, as a guide for living in covenant relationship with Him. For New Testament believers, salvation is by grace through faith in Jesus Christ, not by works (/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith"). However, true, saving faith is never barren or inactive; it invariably produces the fruit of obedience, as believers are "created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (/ephesians/2-10 "Ephesians 2:10 - Created for Good Works"). Thus, obedience is the evidence and expression of a transformed heart and a living faith, not the means of achieving salvation.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:31, with its emphatic call to obedience grounded in the identity of "the LORD," finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the Old Covenant demanded obedience to the Law, humanity consistently fell short, demonstrating its inability to perfectly "keep" and "do" God's commandments. Jesus, however, is the perfectly obedient Son, who "learned obedience through what he suffered" (/hebrews/5-8 "Hebrews 5:8 - Jesus' Obedience Through Suffering"), thereby fulfilling every jot and tittle of the Law (/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law"). His entire life was the embodiment of flawlessly "keeping" and "doing" God's will. Furthermore, Jesus is Himself "the LORD" (Greek: Kurios), possessing all divine authority in heaven and on earth (/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus"). His commands, therefore, carry the same divine weight and inherent authority as those given by Yahweh in the Old Testament. For believers under the New Covenant, obedience is no longer a burdensome attempt to earn righteousness, but a joyful and grateful response to the immense grace received through Christ's atoning sacrifice, which imputes His righteousness to us (/romans/5-19 "Romans 5:19 - Obedience of One"). The Holy Spirit, promised by Christ, indwells believers, empowering them to walk in God's statutes and enabling them to truly "keep" and "do" His commands, as God's law is now written on their hearts (/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant Written on Hearts" and /romans/8-4 "Romans 8:4 - Righteousness of the Law Fulfilled in Us"). Our Spirit-empowered obedience, therefore, becomes a reflection of Christ's life within us, bringing glory to the Father (/john/15-8 "John 15:8 - Bearing Much Fruit to Glorify God").