Deuteronomy 15:21
But if an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God.
But if an animal has a defect
The Hebrew word for "defect" is "מום" (mum), which refers to any physical imperfection or blemish. In the ancient Israelite context, offerings to God were to be without blemish, symbolizing purity and perfection. This requirement underscores the holiness of God and the need for offerings to reflect His perfect nature. Theologically, it points to the ultimate sacrifice of Jesus Christ, who was without sin or defect, fulfilling the law's requirement for a perfect offering.

is lame or blind
The terms "lame" and "blind" are specific examples of defects that would disqualify an animal from being sacrificed. In Hebrew, "lame" is "פסח" (piseah) and "blind" is "עִוֵּר" (iwer). These physical conditions symbolize spiritual shortcomings and imperfections. In a broader sense, they remind believers of the need for spiritual wholeness and the pursuit of holiness in their walk with God. The emphasis on physical perfection in sacrifices foreshadows the spiritual perfection required in Christ, who heals our spiritual lameness and blindness.

or has any serious flaw
The phrase "serious flaw" translates from the Hebrew "דָּבָר רָע" (dabar ra), meaning any significant imperfection or evil thing. This broadens the scope of disqualifying defects, emphasizing that God requires the best and most perfect offerings. It reflects the principle that worship and offerings to God should come from a place of reverence and respect, giving Him the honor due His name. This principle challenges believers to examine their own lives and offerings to God, ensuring they are not marred by sin or half-heartedness.

you must not sacrifice it to the LORD your God
The command "you must not sacrifice" is a direct instruction, highlighting the seriousness of offering only what is perfect to God. The Hebrew verb "תִּזְבַּח" (tizbach) is in the imperative form, indicating a non-negotiable requirement. This reflects God's unchanging standard of holiness and the need for His people to approach Him with reverence and awe. The phrase "to the LORD your God" personalizes the relationship, reminding the Israelites that their worship is directed to Yahweh, their covenant God. It calls believers today to offer their lives as living sacrifices, holy and pleasing to God, as an act of spiritual worship (Romans 12:1).

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
The chosen people of God, receiving instructions on how to live in covenant with Him.

3. The Promised Land
The land of Canaan, where the Israelites are to live according to God's laws.

4. Sacrificial System
The system of offerings and sacrifices established by God for worship and atonement.

5. The LORD (Yahweh)
The covenant God of Israel, who requires pure and unblemished offerings.
Teaching Points
The Principle of Giving God Our Best
God deserves our best offerings, not our leftovers. This principle extends beyond physical sacrifices to our time, talents, and resources.

Holiness and Purity in Worship
The requirement for unblemished sacrifices underscores the holiness of God and the purity He demands in worship. Our worship should reflect His holiness.

Symbolism of Christ as the Perfect Sacrifice
The unblemished sacrifices in the Old Testament foreshadow Christ, the perfect Lamb of God, who takes away the sin of the world.

Integrity in Our Offerings
Just as the Israelites were to offer unblemished animals, we are called to integrity in our offerings, ensuring they are given with a pure heart.

Reflecting God's Standards in Our Lives
The call to offer unblemished sacrifices is a reminder to live lives that reflect God's standards of holiness and righteousness.
Bible Study Questions
1. How does the requirement for unblemished sacrifices in Deuteronomy 15:21 reflect God's character and expectations for His people?

2. In what ways can we apply the principle of giving God our best in our daily lives today?

3. How does the concept of unblemished sacrifices in the Old Testament connect to the New Testament understanding of Jesus as the perfect sacrifice?

4. What are some practical ways we can ensure our worship and offerings to God are pure and pleasing to Him?

5. How can the teachings in Deuteronomy 15:21 inspire us to live lives of integrity and holiness in a modern context?
Connections to Other Scriptures
Leviticus 22:20-25
This passage also emphasizes the requirement for offerings to be without defect, reinforcing the principle of giving God the best.

Malachi 1:8
The prophet Malachi rebukes the Israelites for offering blemished sacrifices, highlighting the importance of honoring God with pure offerings.

Romans 12:1
Paul urges believers to present their bodies as living sacrifices, holy and pleasing to God, drawing a parallel to the Old Testament sacrificial system.

1 Peter 1:19
Describes Christ as a lamb without blemish or defect, fulfilling the requirement for a perfect sacrifice.
The First for GodD. Davies Deuteronomy 15:19-23
The FirstlingsJ. Orr Deuteronomy 15:19-23
The Firstlings for GodR.M. Edgar Deuteronomy 15:19-23
People
Moses
Places
Beth-baal-peor, Egypt
Topics
Animal, Anything, Blemish, Blind, Blindness, Damaged, Defect, Evil, Flaw, Ill, Lame, Lameness, Legs, Mark, Offered, Sacrifice, Serious, Therein, Whatever, Whatsoever, Wrong
Dictionary of Bible Themes
Deuteronomy 15:21

     4605   animals, religious role
     5162   lameness
     5278   cripples
     6118   blemish
     6201   imperfection, and God's purposes
     7316   blood, OT sacrifices
     8201   blamelessness

Library
Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos.
Basil—Basil: Letters and Select Works

Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did
J. W. McGarvey—The Four-Fold Gospel

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few,
Lewis Bayly—The Practice of Piety

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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