TRV
Translation
American Standard Version
who brought you out of the land of Egypt, to be your God: I am Jehovah.
World English Bible Messianic
who brought you out of the land of Egypt, to be your God. I am the LORD.”
Geneva Bible (1599)
Which haue brought you out of the land of Egypt, to be your God: I am the Lord.
Young's Literal Translation
who am bringing you up out of the land of Egypt, to become your God; I am Jehovah.'
In the KJVVerse 3,403 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 22:33 serves as a profound theological anchor within the detailed regulations concerning priestly holiness and acceptable sacrifices, reminding Israel of the ultimate foundation for God's commandments: His identity as Yahweh and His redemptive act of bringing them out of Egypt. This verse underscores that the purpose of their deliverance was not merely freedom, but the establishment of an exclusive, covenantal relationship where God would be their sovereign Lord, demanding and enabling a life of holiness in response to His saving grace and unchanging character.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:33 employs several potent literary devices to convey its profound theological message. The most prominent is Assertion, where God definitively declares His identity and His past action: "That brought you out... I am the LORD." This direct, authoritative statement leaves no room for doubt about the source and ultimate authority of the commands given in Leviticus. There is also strong Covenant Language embedded in the phrase "to be your God," echoing the fundamental promise of the Abrahamic and Mosaic covenants where God declares, "I will be their God, and they will be my people." This phrase encapsulates the reciprocal relationship established by the covenant, emphasizing God's commitment and Israel's corresponding obligation. Furthermore, the verse functions as a Recapitulation or Summary Statement, drawing together the historical act of redemption ("brought you out of Egypt") with the ongoing purpose of that redemption ("to be your God") and the unchanging identity of the Redeemer ("I am the LORD"). This provides a powerful theological rationale for all the specific purity laws in the preceding verses, grounding them in the very character and saving acts of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:33 encapsulates the profound theological truth that God's commands are not arbitrary impositions but flow directly from His holy character and His redemptive acts. The Exodus is presented as the foundational event that establishes God's right to be Israel's exclusive God, and their liberation is inextricably linked to the purpose of living in devoted obedience to Him. This highlights the theme of Redemption for Relationship, where salvation is not an end in itself, but the means by which God establishes a covenant people for Himself, calling them to a life of holiness that reflects His own character. It underscores that true freedom is found in serving the One who truly liberates, and that God's identity as "the LORD" is the ultimate ground for all His demands.
REFLECTION AND APPLICATION
Leviticus 22:33 speaks powerfully to believers today, reminding us that our salvation in Christ is not merely freedom from sin, but freedom for a relationship with God. Just as God delivered Israel from physical bondage to be His people, He has delivered us from the spiritual bondage of sin and death to be His beloved children, adopted into His family. This redemptive act establishes His claim on our lives and calls us to a life of holiness, not as a means to earn salvation, but as a grateful response to the One who saved us. Our obedience, therefore, becomes an act of worship, acknowledging His sovereignty and embracing our purpose to live for His glory. This verse encourages us to continually remember God's faithfulness in our own lives, to recognize that His commands are rooted in His unchanging, holy nature, and to embrace the profound privilege of living as His people, set apart for His purposes in the world. It challenges us to consider if our freedom in Christ truly leads to a deeper devotion to Him, or if we mistakenly view it as license for self-indulgence.
Questions for Reflection
FAQ
What is the significance of God declaring "I am the LORD" so frequently in Leviticus?
Answer: The declaration "I am the LORD" (Hebrew: Yahweh) is God's personal, covenant name, emphasizing His self-existence, eternal nature, and faithfulness to His promises. In Leviticus, this phrase serves as a divine warrant and ultimate authority for all the laws and commands given to Israel. It reminds them that these are not arbitrary rules but come from the sovereign God who redeemed them from Egypt and entered into a covenant relationship with them. It grounds the call to holiness in His own unchanging, holy character, underscoring that their obedience is a response to who He is and what He has done (e.g., Leviticus 19:36). This recurring phrase reinforces God's unique identity as the only true and living God, demanding exclusive worship and obedience from His people.
How does the Exodus event relate to God's commands in Leviticus?
Answer: The Exodus, where God "brought you out of the land of Egypt," is the foundational redemptive act that establishes God's unique relationship with Israel. It is repeatedly cited as the primary reason for Israel's obedience and holiness (e.g., Exodus 20:2, the opening of the Ten Commandments). In Leviticus 22:33, it highlights that their liberation was not an end in itself, but a means to an end: "to be your God." This means they were freed from slavery to serve and worship Him exclusively, living according to His righteous standards. All the laws in Leviticus, therefore, are understood as the practical outworking of this covenant relationship, flowing from God's identity as their Redeemer and Sovereign. The Exodus serves as the ultimate motivation for Israel's faithful adherence to God's holy requirements.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:33, with its emphasis on God's redemptive act leading to a covenant relationship and a call to holiness, finds its ultimate and glorious fulfillment in Jesus Christ. Just as God brought Israel out of Egypt "to be your God," so too has God, in Christ, delivered humanity from the far greater bondage of sin and death, transferring us from the dominion of darkness into the kingdom of His beloved Son (Colossians 1:13-14). Jesus is the true Lamb of God, whose perfect and spotless sacrifice cleanses us from all impurity, enabling us to draw near to a holy God with confidence (John 1:29 and Hebrews 9:11-14). Through faith in Him, we are not merely set free, but adopted into God's family, becoming His children and His people, a new spiritual Israel (Galatians 4:4-7 and 1 Peter 2:9-10). The purpose of this New Covenant redemption is precisely "to be your God"—to live in intimate fellowship with Him, empowered by the Holy Spirit to walk in newness of life and reflect His holiness in the world (Romans 6:4 and 1 Peter 1:15-16). In Christ, the declaration "I am the LORD" is fully revealed, as He is God incarnate, embodying divine authority and fulfilling all the righteous demands of the law, inviting us into a relationship of grace and truth that surpasses the Old Covenant.