Exegetical and Hermeneutical Commentary of Leviticus 22:17
And the LORD spoke unto Moses, saying,
17 25. Directions as to the quality of offerings
This passage retains clear signs of a remarkably composite character. Lev 22:17-18 a indicate (‘unto Aaron, and to his sons,’ ‘unto all etc.’) that what follows is a blending of directions referring to priests and to the people. But further, Lev 22:21 presents what is virtually a repetition of the directions in Lev 22:18-20, while the differences in phraseology between the two point to diversity of origin. We notice further that the classes of offerings dealt with differ, viz. Burnt-Offerings and Peace-Offerings respectively, while each of these have the same sub-divisions, i.e. Vows and Freewill-Offerings, the former passage making no reference to other classes of Burnt-Offerings, such as the Sin-Offerings and Guilt-Offerings (4, 5), and the latter ignoring the third species, viz. Thank-Offering (see Lev 22:29), included (Lev 7:12) under the genus Peace-Offering. Moreover, within the parallelism ( Lev 22:18-20 as compared with Lev 22:21) there are marked differences in phraseology (e.g. ‘of the beeves, of the sheep, or of the goats,’ Lev 22:19, ‘of the herd or of the flock,’ Lev 22:21). For other differences see Oxf. Hex., which further points out the frequent changes in number and person in 18 a 20 as indicating successive editorial revisions.
Fuente: The Cambridge Bible for Schools and Colleges
And the Lord spake unto Moses,…. At the same time; for having said many things concerning the holiness of priests, whose business it was to offer sacrifices, he adds various things concerning the nature, condition, and circumstances of the sacrifices they were to offer:
saying, as follows.
Fuente: John Gill’s Exposition of the Entire Bible
Acceptable Sacrifices. – Lev 22:18-20. Every sacrifice offered to the Lord by an Israelite or foreigner, in consequence of a vow or as a freewill-offering (cf. Lev 7:16), was to be faultless and male, “for good pleasure to the offerer” (cf. Lev 1:3), i.e., to secure for him the good pleasure of God. An animal with a fault would not be acceptable.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Laws Concerning Sacrifices. | B. C. 1490. |
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 (v. 22),–if it was bruised, or crushed, or broken, or cut (v. 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, v. 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, Acts v. 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, v. 25. By this it appears that strangers were expected to come to the house of God from a far country (1Ki 8:41; 1Ki 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, 1 Pet. i. 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, Exod. xxii. 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, v. 28. There is such a law as this concerning birds, Deut. xxii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 17-25:
Animals offered in sacrifice to Jehovah were to be physically perfect, without any blemish. This typifies:
1. Him of whom the offerings are typical, the Lord Jesus Christ, see Isa 53; Joh 1:29, 36; 1Co 5:7;
2. The “perfect heart” God requires of those who come before Him, Ps 24:3-5.
3. God requires the very best of all His child has.
The text includes a list of those blemishes and deformities which would make the animal unfit for the sacrificial altar (verses 22-24).
There was one exception to this exclusionary rule: a Peace Offering made as a freewill offering, see Le 7:16. In this case, the animal was not required to be a physically perfect specimen.
This provision applied to foreigners in the land, as well as to the Israelis.
Fuente: Garner-Howes Baptist Commentary
Lev 22:17
. And the Lord spake. He now more clearly teaches and more copiously inculcates what he has frequently adverted to heretofore, that it is sinful to offer to God a maimed, or weak, or otherwise imperfect animal. Now this external soundness admonished the ancient people that God is served amiss when He is served by halves, since He abominates a double heart. (292) (Pro 11:20.) At the same time, in this symbol was shewn forth the perfect purity of that victim by which God was at length to be reconciled. We know in how great liberties the world indulges itself in the service of God; for whilst it lightly and contemptuously obtrudes mere trifling upon Him as if He were a child, it still fancies that its duty is properly discharged. Hence it is that it claims reward for any rubbish ( sordibus,) and exults in mere mockeries of God, as if it were laying Him under obligation. A notable example of this stupid security is seen now-a-days in the Papacy, when they mock God with no less audacity than as if they were dealing with a block of wood. To omit innumerable other cases, what can be more monstrous than this arrogance of theirs, when, as they mutter their prayers, their minds wander not only into frivolous but even into unholy imaginations, and yet they pretend that the final intention, as they call it, is meritorious and approved by God? (293) Suppose a priest ( sacrificus ) shall have proposed to recite the godly prayers of his breviary, and, when scarcely three words have been said, his mind shall be occupied with dishes, shall run away now to his cups, now to dicing, or other pastimes, still, as if his task were performed, he will boast that he has offered worship to God. In order, therefore, to obviate this fault, God commands that sacrifices free from all blemish should be presented to Him. Hence that sharp expostulation of His in Mal 1:7, because the Jews polluted His altar and thought His table contemptible, when they said that their blind, and lame, and sick victims were not evil. “Offer it now (he says) to thy governor, will he — accept thy person?” not because God cared for the fatness or the juiciness of the animals, but because it thus was made plain that true piety was neglected, nay, altogether despised. We perceive, then, that all defective sacrifices were rejected, that the Israelites might learn sincerely and seriously to consecrate themselves entirely to God, and not to play childishly with Him, as is often the case. Elsewhere we have seen indeed that all uncleanness is repudiated by God; but we must remember that two things are required for legitimate worship; first, that he who approaches God should be purged from every stain, and secondly, that he should offer nothing except what is pure and free from all imperfection. What Solomon says, that “the sacrifice of the wicked is an abomination to the Lord,” (Pro 15:8,) is true, although it be fat and splendid. But in order that the things which are offered by the good should be pleasing to God, another point must also be attended to, viz., that the offering should not be poor, and stingy, and deficient; and again, by this symbol, as I have already said, they were directed to Christ, besides whom no integrity will anywhere be found which will satisfy God.
(292) A. V., “They that are of a froward heart are abomination to the Lord.” The word עקש, however, says Cocceius, quoted in Taylor’s Concordance, “expresseth the character of a man who walketh in a double way,” etc.
(293) “Wherefore the schoolmen grossly err when they lay it down that actual attention, as they call it, is not required in our prayers, but that it is sufficient for us to give virtual attention, as they say, since our hearts, they affirm, are not in our own power; and hence it is enough if, at the commencement, we resolve to wish to pray to God.” — Petr. Mart. Loci Com. C1. 3 chap. 13:11.
Luther ridicules this mode of praying in his “ Simplex Orandi Modus,” (Witteb. 1558,) vol. 7:132: “ Quemadmodum sacrificulus ille rurestris ipsis periculis (precibus?) subinde aliena miscebat, ad hunc modum, Deus in adjutorium meum intende; (Heus, serve, deme helcia equis.) Domine ad adjuvandum me festina; (Vade, famula, mulge vaccas.) Gloria Patri, etc.; (Etiam cessas, puer? Dii te perdant, etc.) Tales preculas audivi sub Papatu quamplurimas, atque omnes adeo eorum orationes fere ejusmodi fuere.”
Fuente: Calvin’s Complete Commentary
VOWS AND FREEWILL OFFERINGS 22:1733
TEXT 22:1733
17
And Jehovah spake unto Moses, saying,
18
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;
19
that ye may be accepted, ye shall offer a male without blemish, of the bullocks, 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 Jehovah to accomplish a vow, or for a freewill-offering, of the herd or of the flock, 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 Jehovah, nor make an offering by fire of them upon the altar unto Jehovah.
23
Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.
24
That which hath its stones bruised, or crushed, or broken, or cut, ye shall not offer unto Jehovah; neither shall ye do thus in your land.
25
Neither from the hand of a foreigner shall ye offer the bread of your God of any of these; because their corruption is in them, there is a blemish in them: they shall not be accepted for you.
26
And Jehovah 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 the oblation of an offering made by fire unto Jehovah.
28
And whether it be cow or ewe, ye shall not kill it and its young both in one day.
29
And when ye sacrifice a sacrifice of thanksgiving unto Jehovah, ye shall sacrifice it that ye may be accepted.
30
On the same day it shall be eaten; ye shall leave none of it until the morning: I am Jehovah.
31
Therefore shall ye keep my commandments, and do them: I am Jehovah.
32
And ye shall not profane my holy name; but I will be hallowed among the children of Israel: I am Jehovah who halloweth you,
33
who brought you out of the land of Egypt, to be your God: I am Jehovah.
THOUGHT QUESTIONS 22:1733
507.
Why address these instructions to whosoever?
508.
These are directions for a burnt offering given in fulfillment of a vow or given as a freewill offering. Define the difference.
509.
What is the one point of Lev. 22:17 through 19?
510.
What would happen if a blemished animal was brought to be offered?
511.
The animals for the peace-offering are also to be without blemish, but there is an exception. What is it? Or is this the meaning of the text?
512.
There was one imperfection in the animal for which it should be removed from the land. What was it?
513.
Explain in your own words Lev. 22:25.
514.
Why the regulation that an animal under eight days old was not acceptable? Suppose the mother died?
515.
Since both the mother and the offspring are to be used as offerings, why not kill them both on one day?
516.
What offering is in view in Lev. 22:29? Cf. Lev. 7:15-16.
517.
What is the whole purpose of these regulations and the offerings?
PARAPHRASE 22:1733
And the Lord said to Moses, Tell Aaron and his sons and all the people of Israel that if an Israelite or other person living among you offers a burnt offering sacrifice to the Lordwhether it is to fulfill a promise or is a spontaneous free will offeringit will only be acceptable to the Lord if it is a male animal without defect; it must be a young bull or a sheep or a goat. Anything that has a defect must not be offered, for it will not be accepted. Anyone sacrificing a peace offering to the Lord from the herd or flock, whether to fulfill a vow or as a voluntary offering, must sacrifice an animal that has no defect, or it will not be accepted: an animal that is blind or disabled or mutilated, or which has sores or itch or any other skin disease, must not be offered to the Lord; it is not a fit burnt offering for the altar of the Lord. If the young bull or lamb presented to the Lord has anything superfluous or lacking in its body parts, it may be offered as a free will offering, but not for a vow. An animal that has injured genitalscrushed or castratedshall not be offered to the Lord at any time. This restriction applies to the sacrifices made by foreigners among you as well as those made by yourselves, for no defective animal is acceptable for this sacrifice. And the Lord said to Moses, When a bullock, sheep, or goat is born, it shall be left with its mother for seven days, but from the eighth day onward it is acceptable as a sacrifice by fire to the Lord. You shall not slaughter a mother animal and her offspring the same day, whether she is a cow or ewe. When you offer the Lord a sacrifice of thanksgiving, you must do it in the right way, eating the sacrificial animal the same day it is slain. Leave none of it for the following day. I am the Lord. You must keep all of My commandments, for I am the Lord. You must not treat Me as common and ordinary. Revere Me and hallow Me, for I, the Lord, made you holy to Myself and rescued you from Egypt to be My own people! I am the Lord!
COMMENT 22:1733
Lev. 22:17-19 The sacrifice must be as pure as the priest. Indeed, without the proper sacrifice the priest cannot serve. Since every offerer is responsible for the selection of the animal these words are not only given by God to Moses, and through Moses to Aaron, but to all the Israelites, and even to the foreigners in Israel. A burnt offering is the subject under discussion, but such an offering could conceivably have several expressions; such as a vow or a freewill offering. Under these two we can include all others, for the worshipper was either fulfilling a personal need, such as a vow or he was expressing his thanks or praise to God. In either case the animal, be it a bull, sheep or goat, must be a male without blemish. We have already commented on our burnt offering who was without blemish. Cf. 1Pe. 1:18-19.
Lev. 22:20-22 What was said of the burnt offerings as related to a personal or public expression is here said of the peace offerings.
Man is always full of questions when he is given an assignment. If we are not to offer an animal with a blemish, just what shall I call blemished? God has an answer: an animal which is blind, disabled, mutilated, one that has a discharge, or an itch or scabs; all these have a blemish. You shall not use any of them as an offering.
Lev. 22:23 It would seem from the reading of this verse in the American Standard version that there is some exception to the above prohibitions. The New English Bible translates this verse: If a bull or a sheep is overgrown or stunted, you may make of it a freewill offering, but it will not be acceptable in fulfillment of a vow. The Jerusalem Bible translates it: As a voluntary offering, you may offer a bull or a lamb that is underdeveloped or deformed; but such will not be acceptable in payment of a vow. In each of these translations (and in others) the thought is that dislocations and deformed blemishes can be offered when the worshipper is making a peace offering as an expression of worship or praise, but not a peace offering in fulfillment of a vow.
Lev. 22:24-25 The four terms: bruised, crushed, broken, cut, refer to the four ways used in the practice of gelding or castrating animals. Such was strictly forbidden of the Israelites. If a stranger gave or sold such an animal to be used as an offering it must be rejected. Evidently such a practice was aligned with some form of idolatry.
Lev. 22:26-28 Are we to conclude that because Lev. 22:27 discusses the natural birth of a bull, sheep or goat that one born by any artificial means would not be acceptable as a sacrifice? Such an argument from silence was used by traditionalists in the days of our Lord. It would seem the only reason found for not killing the mother and the young for a sacrifice on the same day was to teach kindness or mercy to dumb animals. We are impressed over and over again at the tender thoughtfulness of the One who cared enough to tell man how to live. Under seven days the animal is extremely weak, and unfit for human food, and hence must not be offered as the food of God, as sacrifices are called.
Lev. 22:29-33 Four times in five verses God identifies Himself Why? Because an acceptance of the sovereignty of God is behind all obedience. This is the beginning of worship and service: Hallowed be Thy name! The peace offering is clearly indicated in Lev. 22:29-30. (Cf. Lev. 7:15-16). Once again we have found the comments of Andrew Bonar of particular poignancy:
When first the purpose was formed of offering a thanksgiving, it was the duty of each one to see that the purpose sprang from a thankful heart. Let none be induced to bring it because of the arguments of some of his friends, or because it might appear fitted to produce an impression in his favour among his neighbors. It must be at your own will. It must flow spontaneously from the heart. So, also, it must not be laid by, as if you were intending to use it for a feast. Leave none of it till tomorrow; use it at the time. As the peace-offerings represented communion with God, reconciled to the sinner, they must represent this as enjoyed by the sinner, as his feast, his joy, his chief delight. Now, thanksgivings were of this class; and the offerer must not seek any selfish gratification on such an occasion, but must, on the spot and at the time, offer all to his God, and in the presence of his God, satisfied with this full outpouring of his own soul to the God who pours out His fellowship in return. Five motives are strewn on their path to constrain them to close obedience. 1. I am the Lord. This is authority. 2. I will be hallowed among the children of Israel. This is His holiness, and His desire to diffuse awe of His holy name. 3. I am the Lord which hallow you. Here is an appeal to their privileges as Israelites. Do you not feel that you actually are set apart for me? 4. I am the Lord which brought you out of Egypt. Here is His claim as Redeemer, who paid the price and set free the captives. Is there gratitude in your souls? Is there sense of thankfulness for favour done? 5. Your Godas well as your Lord; His claim as Father, Shepherd, King, and whatever else there is that is tender in relationship, or beneficial in office, or sweet in characterall is summed up in YOUR GOD! Who is like our God? Who would not fear Thee?? (Jer. 10:6)
FACT QUESTIONS 22:1733
514.
Which is the most importantthe priest or the sacrifice?
515.
Who was really responsible for obtaining an acceptable sacrifice?
516.
How does a vow or a freewill offering relate to the burnt offering?
517.
Why list all the blemishes of Lev. 22:22?
518.
What is the one exception? Discuss.
519.
Why was castrating so violently opposed?
520.
Why not kill the mother and the young on the same day?
521.
Why does God identify Himself four times in five verses?
522.
Give the three characteristics of real thanksgiving.
523.
List and discuss the five motives for obedience.
Fuente: College Press Bible Study Textbook Series
(17) And the Lord spake unto Moses.The laws about the physical features and ceremonial purity of the priests, who are to be devoted to the services of the altar, are now followed by kindred precepts about the animals which are to be offered upon the altar.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Offerings and Sacrifices Must Be Unblemished ( Lev 22:17-25 ).
Having come to the end of this section concerning the priests the people are now reintroduced. For God’s words and commands are for them all, and His desire and demand is that they all be holy. As the record will now move shortly into the times and seasons which are in God’s hands, all are to be involved. But first an application must be made to the people occasioned by the idea of blemishes. They too must not come with what is blemished.
Lev 22:17
‘And Yahweh spoke to Moses, saying,’
Another confirmation that we have here words of Moses from God. Possibly also an indicator of a separate revelation.
Lev 22:18-20
“Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, Whoever he be of the house of Israel, or of the sojourners in Israel, who offers his oblation, whether it be any of their vows, or any of their freewill-offerings, which they offer to Yahweh for a whole burnt offering; in order that you may be accepted, you shall offer a male without blemish, of the bull oxen, of the sheep, or of the goats, but whatever has a blemish, that you shall not offer. For it shall not be acceptable for you.”
Note how ‘all the children of Israel’ are reintroduced, preparatory for the next section. Whoever offers a whole burnt offering whether it be in relation to a vow, or as a freewill offering must offer an animal which is without blemish. A blemished offering will not be acceptable. It will not count. Thus the person themselves will not be accepted on the basis of it.
Lev 22:21-22
“And whoever offers a sacrifice of peace-offerings to Yahweh to accomplish a vow, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted. There shall be no blemish in it. Blind, or disabled, or maimed, or having a discharge, or an itch, or scabbed, you shall not offer these to Yahweh, nor make an offering by fire of them on the altar to Yahweh.”
The same applies to a peace sacrifice, again whether in respect of a vow or a freewill offering. To be accepted it must be ‘perfect’. Any animal which has a fault and is blemished will not be accepted. Nor must they offer such as an offering made by fire on the altar to Yahweh.
Lev 22:23
“Either a bull ox or a lamb which has anything superfluous or lacking in his parts, that you may offer for a freewill-offering; but for a vow it shall not be accepted.”
However, if the offering is a freewill offering an animal with what is merely a genetic malformity may be accepted. But not as a vow offering.
Lev 22:24
“What has its stones bruised, or crushed, or broken, or cut, you shall not offer to Yahweh; nor shall you do thus in your land.”
An animal mutilated or injured or in any way affected in its vitals shall not be offered to Yahweh. It is unable to produce seed and is not a whole animal.
Lev 22:25
“Nor from the hand of an alien shall you offer the bread of your God of any of these, because their corruption is in them, there is a blemish in them. They shall not be accepted for you.”
Even if the offering be brought by a foreigner it shall not be accepted if it is blemished. A blemished animal is unacceptable under any circumstances with the sole exception of the example in Lev 22:23 where there is limited acceptance of an animal naturally born with a genetic malformity. Thus no blemished offering will be accepted from anyone.
Thus does God stress that we must not bring to Him what is blemished. If we would bring to Him the offering of our praise, or our worship, or our service, it must be from a full heart. Half hearted worship and service is unacceptable. But if our heart is right then it will be accepted through the One Who made His perfect sacrifice on our behalf.
Fuente: Commentary Series on the Bible by Peter Pett
Some Qualifications of Sacrifices
v. 17. And the Lord spake unto Moses, saying, v. 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 free-will offerings, two forms of peace-offerings, v. 19. ye shall offer at your own will, v. 20. But whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable for you.
v. 21. And whosoever offereth a sacrifice of peace-offerings unto the Lord to accomplish his vow, v. 22. Blind or broken, v. 23. Either a bullock or a lamb that hath anything superfluous or lacking in his parts, v. 24. Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut, v. 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. v. 26. And the Lord spake unto Moses, saying, v. 27. When a bullock or a sheep or a go at is brought forth, then it shall be seven days under the dam, v. 28. And whether it be cow or ewe, a female from the flock, ye shall not kill it and her young both in one day. v. 29. And when ye will offer a sacrifice of thanksgiving unto the Lord, offer it at your own will; v. 30. On the same day it shall be eaten up; ye shall leave none of it until the morrow. I am the Lord. v. 31. Therefore shall ye keep My commandments and do them. I am the Lord.
v. 32. Neither shall ye profane My holy name v. 33. that brought you out of the land of Egypt to be your God: I am the Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
How very interesting is it to every true believer in CHRIST, to see him the great and unblemished sacrifice, so uniformly pointed out in every one. As the LORD JESUS confessed a good confession before Pontius Pilate; so this unjust judge unwillingly and unknowingly gave a true testimony to the purity of the LORD JESUS, as an unblemished sacrifice, by which this scripture was fulfilled, when he brought forth the LAMB of GOD before the people, declaring that he could find in him no fault at all. Joh 19:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 22:17-18. The Lord spake unto Moses The following laws relate to the qualifications required in any offering made either by the Israelites or proselytes. For such proselytes as had renounced idolatry, and were proselytes of the gate, termed, Lev 22:18, strangers in Israel Though not circumcised, and obliged to keep the whole law of Moses, were yet permitted, in testimony of their worshipping the true God, to offer free- will-offerings at the Jewish altar, as well as proselytes to the whole Mosaic system, termed proselytes of righteousness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 22:17-25. Conditions to be Satisfied by the Victims in the case of certain sacrifices. This set of rules is given to Aaron and his sons as containing guidance for the priests examination of the animals. For vows and freewill offerings (Leviticus 1-3) the victim is to be a male, without blemish. In the case of a peace offering, which is to accomplish a vow or freewill offering (un-mentioned in Leviticus 3), the sex of the animal is not mentioned, but certain blemishes are specified. Malformations are allowed in the case of freewill offerings, but not of vows, which are of the nature of a debt. Castration renders an animal unfit for sacrifice, even if the operation had been performed before it came into Hebrew hands; it is a destruction (RV corruption) of its true nature.
Fuente: Peake’s Commentary on the Bible
The offerings of the priests 22:17-25
Another list of seven selected laws appears with the principle stated at the end (Lev 22:25). Certain animals were not acceptable as sacrifices under any circumstances. Other animals were acceptable for some sacrifices but not for others. Generally the more important the offering, the higher were the requirements for the sacrificial animal. Only the best sacrifices were suitable for presentation to the Lord since He is worthy of only the very best.