That hath anything superfluous or lacking - The term שרוע sarua signifies any thing extended beyond the usual size, and the term קלוט kalut signifies any thing unusually contracted; and both mean any monstrosity, whether in redundance or defect. Such things, it seems, might be offered for a freewill-offering, because that was not prescribed by the law; God left it to a man's piety and gratitude to offer such additional gifts as he could: what the law required was indispensably necessary, because it pointed out the Gospel economy; but he that made a vow to offer such a sacrifice as the law had not required, could of course bring an imperfect offering. Some contend that the last clause of this verse should be thus read: If thou offer it either for a freewill-offering, or for a vow, it shall not be accepted. It was the opinion of the Jews, and it appears to be correct, that none of these imperfect animals were ever offered on the altar; but the person who made the freewill-offering of such things as he had, sold the animal, and gave its price for the support of the sanctuary.

Either a bullock, or a lamb that hath anything superfluous,

or lacking in its parts,.... That has either more members than it should have, as five feet, or two gristles in an ear, as Gersom says, or has fewer than it should have; or, as Jarchi, that has one member longer or shorter than another, as the leg or thigh; according to the Targum of Jonathan, that is redundant in its testicles, or deficient therein; the Septuagint version is, that hath its ear or its tail cut; and so the Vulgate Latin version:

that mayest thou offer for a freewill offering: for the repair of the sanctuary or temple, as Jarchi and Gersom; money, or the value of the sacrifices, might be given to the priests for that use, but according to them might not be offered upon the altar: but it rather seems to be an exception to the above law, and allows of the sacrifice of them for freewill offering, though not for a vow, as it follows

but for a vow it shall not be accepted; because the other was according to a man's will and pleasure, and he might bring what he would on that account; but when he made a vow that he would offer such a sacrifice, it must be of creatures that were perfect, and without blemish.

As a voluntary peace-offering they might indeed offer an ox or sheep that was רקלוּט שׂרוּע, "stretched out and drawn together," i.e., with the whole body or certain limbs either too large or too small;

(Note: In explanation of these words Knobel very properly remarks, that with the Greeks the sacrificial animal was required to be ἀφελής (Pollux i. 1, 26), upon which Hesychius observes, μήτε πλεονάζων μήτε δέων τι τοῦ σώματος.)

but such an animal could not be acceptable as a votive offering.

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.

lamb: or, kid

23. that mayest thou offer, &c.-The passage should be rendered thus: "if thou offer it either for a freewill offering, or for a vow, it shall not be accepted." This sacrifice being required to be "without blemish" [Le 22:19], symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted" [Le 22:21], led them typically to Him without whom no sacrifice could be offered acceptable to God.

22:1-33 Laws concerning the priests and sacrifices. - In this chapter we have divers laws concerning the priests and sacrifices, all for preserving the honour of the sanctuary. Let us recollect with gratitude that our great High Priest cannot be hindered by any thing from the discharge of his office. Let us also remember, that the Lord requires us to reverence his name, his truths, his ordinances, and commandments. Let us beware of hypocrisy, and examine ourselves concerning our sinful defilements, seeking to be purified from them in the blood of Christ, and by his sanctifying Spirit. Whoever attempts to expiate his own sin, or draws near in the pride of self-righteousness, puts as great an affront on Christ, as he who comes to the Lord's table from the gratification of sinful lusts. Nor can the minister who loves the souls of the people, suffer them to continue in this dangerous delusion. He must call upon them, not only to repent of their sins, and forsake them; but to put their whole trust in the atonement of Christ, by faith in his name, for pardon and acceptance with God; thus only will the Lord make them holy, as his own people.