Yahweh spoke to Moses, saying,
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Yahweh spoke to Moses, saying,
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And the LORD spake unto Moses, saying,
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And the LORD spoke unto Moses, saying:
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Matthew Henry 1710 · Public Domain Here are four laws concerning sacrifices: -
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.
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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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Speak unto Aaron, and to his sons,.... The priests,…
Speak unto Aaron, and to his sons,.... The priests, whose work it was to offer sacrifices, and therefore it behoved them to know what kind and sort were to be offered by them, when brought to them:
and unto all the children of Israel: who were to bring the sacrifices, and for whom they were to be offered, and therefore should be acquainted with the nature and kind of what would be acceptable to God, and what not:
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and say unto them, whatsoever he be of the house of Israel; this phrase includes women and servants, and even Gentiles, as say the Jewish writers (q), who may vow vows, and make voluntary gifts, as well as the Israelites:
or of the strangers in Israel: those of other nations that dwelt there, either proselytes of the gate, or proselytes of righteousness, so Ben Gersom; and Aben Ezra observes, that the text speaks of the stranger, because there is some reason in the vows and freewill offerings of an Israelite and stranger, as follows:
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; the wise men, as Aben Ezra observes, distinguish between a vow and a freewill offering; every vow is a freewill offering, but every freewill offering is not a vow; and though these were both of them sorts of peace offerings, yet they were not received from Gentiles under that notion, but as burnt offerings, because they were offered in devotion to God, and not to be eaten by Israelites; so Maimonides (r) says, they do not receive from Gentiles but burnt offerings only, as it is said Lev 22:25, "neither from a stranger's hand", &c. even burnt offerings of fowls they receive from a Gentile, though he be an idolater; but they do not receive of them peace offerings, nor meat offerings, nor sin offerings, nor trespass offerings; and so burnt offerings, which do not come by way of a vow, or a freewill offering, they do not receive from Gentiles, as the burnt offering of a new mother and the like unto it; a Gentile that brings peace offerings, they offer them as burnt offerings, because the heart of the Gentile is towards heaven.
(q) T. Bab. Cholin, fol. 13. 2. Bartenora in Misn. Shekalim, c. 1. sect. 5. (r) Hilchot Maaseh Hakorbanot, c. 3. sect. 2, 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Lev 22:17-18. The Lord spake unto Moses — The…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17–25. Directions as to the quality of offerings
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 18a–20 as indicating successive editorial revisions.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (17) And the Lord spake unto Moses.—The laws about…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 17-25. Just as the priests who offer to…
Vers. 17-25. Just as the priests who offer to the Lord are to be ceremonially and morally holy, so the animals offered to him are to be physically perfect, in order
(1) to be types of a future perfect Victim,
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(2) to symbolize the "perfect heart" which God requires to be given to him, and
(3) to teach the duty of offering to him of our best.
Whatsoever hath a blemish, that shall ye not offer. The list of blemishes and malformations which exclude from the altar is given; they are such as deform the animal, and make it less valuable: blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor any animal that is bruised, or crushed, or broken, or cut, that is, castrated in any manner. The clause following the mention of castration neither shall ye make any offering thereof in your land literally translated, neither shall ye make in your land, probably forbids castration altogether, not merely the offering of castrated animals in sacrifice. The expression, Ye shall offer at your own will, should be understood, as before, for your acceptance. (see note on Lev_2:1) Only one exception is made as to blemished offerings: an animal that hath any thing superfluous or lacking in his parts may be offered for a freewill offering, but not for a vow. (for the distinction of these offerings, see note on Lev_2:1) These rules as to unblemished victims are to apply to the offerings of strangers as well as of Israelites.
Vers. 17-25. The perfection demanded in the sacrificial victims
contains a typical, a symbolical, and a moral lesson.
I THEY MUST BE PERFECT, THAT THEY MAY BE TYPES OF CHRIST. The perfect Victim must not be represented by anything imperfect. There are but few points in which the perfection of Christ, both absolute and in relation to the work which as the appointed Victim he was to fulfil, could be foreshadowed by the animals offered in sacrifice, but this was one that they should be without blemish and perfect of their kind. "The blood of Christ who through the Eternal Spirit offered himself without spot to God," is the antitype, we are taught in the Epistle to the Hebrews, to "the blood of bulls, and of goats, and the ashes of an heifer, sprinkling the unclean," which "sanctifieth to the purifying of the flesh". (Heb_9:13, Heb_9:14) For "ye know," says St. Peter, "that ye were redeemed... with the precious blood of Christ, as of a lamb without blemish and without spot; (1Pe_1:18, 1Pe_1:19) "who did no sin"; (1Pe_2:22) who "gave himself for us an offering and a sacrifice to God for a sweet-smelling savour". (Eph_5:2) The physical freedom from blemish on the part of the animal typifies the "spotlessness" of Christ.
II THEY MUST BE PERFECT, THAT THEY MAY SYMBOLIZE THE PERFECT HEART WITH WHICH ALL SERVICE MUST BE DONE TO GOD. They symbolized the integrity of soul with which the offerer made his offering, and the purity of intention required of all who present themselves or anything that they do to God and his service. A gift to God is unacceptable, and not accepted, if there be in it anything superfluous, viz. self-display, or anything lacking, namely, the spirit of love. God chose those whom he afterwards called into his Church to "be holy and without blame (or blemish) before him in love", (Eph_1:4) "that ye may stand perfect and complete in all the will of God", (Col_4:12) "that ye may be perfect and entire, wanting nothing". (Jam_1:4) Imperfection must always mark man and his work, seeing that "the infection of nature doth remain, yea in them that are regenerated" (Art. 9); but the Christian must not rest satisfied with aiming at anything but the highest. His purpose, however marred, must be to please God perfectly.
III THEY MUST BE PERFECT, BECAUSE WHAT WE GIVE TO GOD MUST BE COSTLY TO US. "And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver. (2Sa_24:24) "And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts". (Mal_1:8) "But cursed be the deceiver, which hath in iris flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my Name is dreadful among the heathen". (Mal_1:14) The cost of our gifts to God need not be absolutely great the widow"s two mites, which make a farthing, may be more than all that the rich cast into the treasury. (Mar_12:41-44) Whatever we give, it must be of our best, the best effort of our intellect, the best affections of our hearts. Whatever we are most attached to, that we must be prepared to give up, if God demands the sacrifice at our hands.
Vers. 17-30. Characteristics of acceptable service.
The very fact that all the points here referred to have been fully brought out before lends strong emphasis to them as matters of vital importance in the estimation of God. If our worship and service are to be acceptable, there must be
I SPONTANEITY OF SPIRIT. "Ye shall offer at your own will" (verse 19); "when ye will offer... offer it at your own will" (verse 29). There is a wilfulness in worship which is blamable; (Col_2:23) but there is a willingness, a "cheerfulness in giving," which is peculiarly acceptable unto God. The service which is rendered of necessity, under strong constraint and against the inclination of the spirit, has the least virtue, if, indeed, it have any at all. That which proceeds from a heart in fullest sympathy with the act, delighting to do the will of God, (Psa_40:8) is well pleasing unto him.
II COMPARATIVE EXCELLENCY. "Ye shall offer... a male without blemish.... whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you," etc. (verses 19-22). If the Hebrew worshipper brought that creature from flock or herd which, as being blemished, was least valuable, he did that which was offensive rather than acceptable. He put his Creator and Redeemer (verse 33) in the second place, and his own material interests in the first place. He was to bring his best to the holiest. We, too, must avoid this fatal error must rise to this spiritual height. We must not put off our Redeemer with that which we shall miss the least in kind, in substance, in time; we must bring to his altar the sweetness, the strength, and the beauty of all that we have to bring; we must reserve the choice treasures for his hand of love. So far as may be in a world of imperfection, our offering to a Divine Saviour "shall be perfect to be accepted" (verse 21).
III REGARD FOR A SOLEMN PLEDGE. Absolute perfection, the positively whole and unblemished animal, might be difficult, or in some cases impossible, to secure. Hence some relaxation from the rule was allowed in the case of the free-will offering. But in the redemption of a vow no such departure was permitted (verse 23). Any vow which was made unto God was considered to be in the last degree obligatory. (Deu_23:21, 22 Ecc_5:4, 5 Psa_76:11) When "God"s vows are upon us," when we stand pledged before him
(1) to discharge certain functions, or
(2) to abstain from certain evils or perils,
we should feel that we are bound with peculiarly strong bonds to make our sacrifice, of whatever kind it be, in its fulness and integrity.
IV ABSENCE OF IMPURITY. (Verse 20; see Lev_7:15-18)
V PREFERENCE OF THE DIVINE WILL TO HUMAN GRATIFICATION. "Strangers" might bring their offerings to the house of the Lord. It was a pleasing and gratifying firing to witness the stranger bringing his bountiful tribute to the altar of Jehovah. It gratified the national feeling. But nothing might be accepted from the foreigner which was not worthy to be laid on the altar of the Holy One of Israel. His will to receive only unblemished offerings must outweigh their readiness or eagerness to receive outside testimony to the excellency of their institutions. We may be too eager to welcome the tribute of the stranger; we must require of him that he worship in sincerity and purity. The honour and the will of God should be more to us than the passing gratification we gain from any source whatever. Whatever we lose, he must be honoured and obeyed. C.
Vers. 17-33. Laws of the oblations.
These naturally follow those concerning the priests, which form the subject of the earlier portion of this chapter. They may be considered
I WITH RESPECT TO THE SACRIFICES.
1. These must be the animals prescribed.
(1) Clean creatures. To offer swine upon God"s altar would be an outrageous insult to his purity. It would be figuratively equivalent to asking his acceptance and approval of passions and conduct the most filthy and loathsome. To attempt to foreshadow in the sacrifice of a hog the sacrifice of Christ would be against the most sacred propriety a horrible blasphemy.
(2) Clean creatures of kinds specially selected by God. These are "of the beeves, of the sheep, or of the goats" (verse 19). The roebuck and the hart are clean creatures, but not of the kinds selected, so, however they may be fitted to represent saints, viewed under particular aspects, they were too wild and intractable to be made fit emblems of Christ.
2. They must be individuals without blemish.
(1) They must be free from disease. Therefore, if they have "scurvy," or a "wen," or a "running scab," which are symptoms of a diseased state of the blood, they are pronounced unfit. For disease is generally taken as an emblem of sin, and in this sense the reason should be understood, "because their corruption is in them" (verse 25).
(2) There must be no natural deformity, such as having any part too much extended, or, on the other hand, too much contracted. "We are shapen in iniquity." From our birth we are marred with moral deformities. But not so Jesus. He was in his birth the "holy thing.
(3) They must have no acquired blemish no blindness, lameness, fracture, or mutilation of any kind. By actual transgression we have fallen upon moral disasters. But Christ "fulfilled all righteousness," and must not be foreshadowed by any imperfect creature.
(4) The same perfection was required in the sacrifice that was required in the priests. The best service and the best sacrifice should be given to the best Being. (see Mal_1:8, Mal_1:12-14) The priest and the sacrifice were alike types of the same Lord Jesus, our Priest and Sacrifice.
(5) But who is to judge of the fitness of the victim? The Jews say the sagan, or suffragan high priest, had to determine this. Now, Annas sustained that office under Caiaphas, and he accordingly sent Jesus bound to Caiaphas, viz. as a Sacrifice fit to be offered. (see Joh_18:12-14, Joh_18:24) The offerer also had to pass his judgment upon the creature he selects from his herd or flock. If Pilate be viewed as a representative person in this capacity, we hear him say," I find no fault in this man." But God himself is the ultimate Judge; and has he not emphatically approved of Christ? (See Mat_3:17 Mat_17:5 Joh_12:28)
3. Blemished creatures may be given as free-will offerings.
(1) These were not prescribed in the Law, though permitted. They were things which piety might add to what was essential. They were not types of Christ, so they might be imperfect.
(2) Piety will give to God the most perfect thing she possesses when she would acknowledge his worthiness to be honoured. But she would also express with humility the imperfection of her best services, and this she might do most appropriately in the offering of a blemished oblation.
(3) But when the free-will offering is for a vow, then an imperfect thing will not be accepted. In this case the offering is prescribed in the Law because it is beyond the power of the offerer to retract. (see Act_5:4) And the sacrifice for a vow was a figure of Christ, who is pledged in the covenant of our redemption. (see Psa_22:25 Psa_40:6, Psa_40:7)
II WITH RESPECT TO THEIR OFFERING.
1. They may not be offered till after the eighth day.
(1) For this there was a reason of humanity. The creature must remain "seven days under the dam." The Laws of God are framed to inculcate kindliness and tenderness of heart.
(2) It has also a reason of health. For the animal is scarcely formed in the first week of its life. Its hair and its hook are not grown. It is not wholesome food.
(3) But the typical reasons are the more important. The "eighth day" was that upon which circumcision took place. The import of both rites, that of circumcision and that of sacrifice, is the same. Both represent the cutting off of the Holy Seed out of the land of the living, to secure the blessings of the covenant to men. The Jews say that the eighth day was specified so that a sabbath must be included, for that "the sabbath sanctifies all things." No doubt, when the great sabbath of the eighth day arrives, which is that of the new heavens and earth, all things in that state will be sanctified. That state will be the consummation of the blessings of the covenant.
2. An animal and its young may not be killed the same day.
(1) This law respects fowls as well as larger creatures. (see Deu_22:6) It inculcates tenderness of heart.
(2) But it has also a gospel import. It teaches that utter desolation is inconsistent with the idea of atonement. Life is spared because life is sacrificed. The death of Christ is vicarious; it is for the life of the world.
3. It should be eaten the same day on which it is killed.
(1) The moral here is that we must not delay to avail ourselves of the benefits of redemption in Christ. On the morrow (verse 30) it may be too late.
(2) On the third day it will be certainly too late. (see Lev_7:15 Lev_19:6, Lev_19:7) The third day, or age, is that of our resurrection. (see Hos_6:2) If we neglect salvation until then, it cannot be realized. Let us improve the opportunities of our probation.
4. They should be offered devoutly.
(1) The Name of God must not be profaned. God"s Name is hallowed by keeping his commandments (verses 31, 32). The Name of God will be hallowed when his kingdom is come, for then his will shall be done upon earth as it is in heaven. (Mat_6:9, Mat_6:10)
(2) He is to be recognized as our Redeemer. "I am the Lord which hallow you, that brought you out of the land of Egypt, to be your God." That redemption was only a figure of the great redemption through which God hallows his people in truth, of which also the oblations of the Law were figures. This is never to be forgotten. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Some Qualifications of Sacrifices
Some Qualifications of Sacrifices
v. 17. And the Lord spake unto Moses, saying,
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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, Lev 7:16, which they will offer unto the Lord for a burnt offering,
v. 19. ye shall offer at your own will, for the purpose of gaining the good pleasure of the Lord: a male without blemish, of the beeves, of the sheep, or of the goats. The point that the animal offered had to be physically perfect stands out with special emphasIsaiah
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, in payment of some promise made to the Lord, or a free-will offering in beeves or sheep, any animal from the flocks, it shall be perfect to be accepted; there shall be no blemish therein.
v. 22. Blind or broken, that is, ruptured, or maimed, with some deep incision or wound, or having a wen, a festering sore, or scurvy, an eruption like leprosy, or scabbed, with a putrid skin disease, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord.
v. 23. Either a bullock or a lamb that hath anything superfluous or lacking in his parts, members too many or too few, or members and organs of an abnormal shape in either direction, so long as they were not diseased, that mayest thou offer for a free-will offering, for in this case an exception was permitted; but for a vow it shall not be accepted.
v. 24. Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut, for by these four ways was sterility produced in male animals; neither shall ye make any offering thereof in your land; the Israelites were not to make such mutilations a practice, for a perfect animal included its fitness for breeding.
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. We Christians should also keep in mind that it is not whatever remains after we have had our fill which we ought to give to the Lord, but that He expects perfect gifts at our hands.
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, to get its nourishment from its mother; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. "The reason for this was that the young animal had not attained to a mature and self-sustained life during the first week of its existence. " (Keil. ) Animals became admissible for sacrifices at the same age as that when a male child was received into the covenant relationship with God by the sacrament of circumcision.
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. Cf Exo 23:19; Deu 22:6-7.
v. 29. And when ye will offer a sacrifice of thanksgiving unto the Lord, offer it at your own will; it was essential that the gift be voluntary.
v. 30. On the same day it shall be eaten up; ye shall leave none of it until the morrow. I am the Lord. Cf Lev 7:15; Lev 19:5-6.
v. 31. Therefore shall ye keep My commandments and do them. I am the Lord.
v. 32. Neither shall ye profane My holy name in any of the ways discussed in this Chapter;but I will be hallowed among the children of Israel, given that obedience, honor, and reverence which pertains to Him as the one true God. I am the Lord which hallow you,
v. 33. that brought you out of the land of Egypt to be your God: I am the Lord. Just as the Lord at that time stressed the necessity of cheerful willingness on the part of the worshipers, so the truly good works of the Christians flow from the love of their hearts based upon their faith in their Savior.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 an alien
an alien
"a foreigner"
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if it is to be accepted
This can be stated in active form. AT: "if Yahweh is to accept it" or "if I, Yahweh, am to accept it" (See: Active or Passive)
translationWords
Yahweh
Moses
Aaron
sacrifice
fulfill
vow
freewill offering
burnt offering
blemish
cow
ewe
goat
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.