Yahweh spoke to Moses, saying, “Say to Aaron, ‘None of your offspring throughout their generations who has a defect may approach to offer the bread of his God. For whatever man he is that has a defect, he shall not draw near: a blind man, or a lame, or he who has a flat nose, or any deformity, or a man who has an injured foot, or an injured hand, or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles. No man of the offspring of Aaron the priest who has a defect shall come near to offer the offerings of Yahweh made by fire. Since he has a defect, he shall not come near to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. He shall not come near to the veil, nor come near to the altar, because he has a defect; that he may not profane my sanctuaries, for I am Yahweh who sanctifies them.’ ”
Parallel Translations
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Yahweh spoke to Moses, saying,
“Say to Aaron, ‘None of your offspring throughout their generations who has a defect may approach to offer the bread of his God.
For whatever man he is that has a defect, he shall not draw near: a blind man, or a lame, or he who has a flat nose, or any deformity,
or a man who has an injured foot, or an injured hand,
or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles.
No man of the offspring of Aaron the priest who has a defect shall come near to offer the offerings of Yahweh made by fire. Since he has a defect, he shall not come near to offer the bread of his God.
He shall eat the bread of his God, both of the most holy, and of the holy.
He shall not come near to the veil, nor come near to the altar, because he has a defect; that he may not profane my sanctuaries, for I am Yahweh who sanctifies them.’ ”
-
And the LORD spake unto Moses, saying,
Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.
For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,
Or a man that is brokenfooted, or brokenhanded,
Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.
He shall eat the bread of his God, both of the most holy, and of the holy.
Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.
Show all 3 translations
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And the LORD spoke unto Moses, saying:
Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.
For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,
or a man that is broken-footed, or broken-handed,
or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;
no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.
He may eat the bread of his God, both of the most holy, and of the holy.
Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Commandments (3)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (39)
- Leviticus 21:6 (vv17, 21) They shall be holy to their God, and not profane the name of their God, for they offer the offerings of Yahweh made by fire, the bread of…
- Deuteronomy 23:1 (v20) He who is emasculated by crushing or cutting shall not enter into Yahweh’s assembly.
- Leviticus 2:3 (v22) That which is left of the meal offering shall be Aaron’s and his sons’. It is a most holy part of the offerings of Yahweh made by fire.
- 1 Timothy 3:2-3 (v18) The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; not a…
- Leviticus 2:10 (v22) That which is left of the meal offering shall be Aaron’s and his sons’. It is a most holy part of the offerings of Yahweh made by fire.
Show all 38 cross-references
- Leviticus 6:16-17 (v22) That which is left of it Aaron and his sons shall eat. It shall be eaten without yeast in a holy place. They shall eat it in the court of…
- Leviticus 7:1 (v22) “ ‘This is the law of the trespass offering: It is most holy.
- Leviticus 10:3 (v17) Then Moses said to Aaron, “This is what Yahweh spoke of, saying, ‘I will show myself holy to those who come near me, and before all the…
- Leviticus 21:8 (v21) Therefore you shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I Yahweh, who sanctify you, am holy.
- Leviticus 21:12 (v23) He shall not go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him. I am…
- Leviticus 21:17 (v21) “Say to Aaron, ‘None of your offspring throughout their generations who has a defect may approach to offer the bread of his God.
- Leviticus 22:10-13 (v22) “ ‘No stranger shall eat of the holy thing: a foreigner living with the priests, or a hired servant, shall not eat of the holy thing. But…
- Leviticus 22:19-25 (v18) that you may be accepted, you shall offer a male without defect, of the bulls, of the sheep, or of the goats. But you shall not offer…
- Leviticus 24:8-9 (v22) Every Sabbath day he shall set it in order before Yahweh continually. It is an everlasting covenant on the behalf of the children of…
- Numbers 16:5 (v17) He said to Korah and to all his company, “In the morning, Yahweh will show who are his, and who is holy, and will cause him to come near to…
- Numbers 18:9-10 (v22) This shall be yours of the most holy things from the fire: every offering of theirs, even every meal offering of theirs, and every sin…
- Numbers 18:19 (v22) All the wave offerings of the holy things which the children of Israel offer to Yahweh, I have given you and your sons and your daughters…
- Psalms 65:4 (v17) Blessed is the one whom you choose and cause to come near, that he may live in your courts. We will be filled with the goodness of your…
- 1 Corinthians 9:13 (v22) Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their…
- Exodus 30:6-8 (v23) You shall put it before the veil that is by the ark of the covenant, before the mercy seat that is over the covenant, where I will meet…
- Exodus 40:26-27 (v23) He put the golden altar in the Tent of Meeting before the veil; and he burned incense of sweet spices on it, as Yahweh commanded Moses.
- Leviticus 3:11 (v17) The priest shall burn it on the altar: it is the food of the offering made by fire to Yahweh.
- Leviticus 3:16 (v17) The priest shall burn them on the altar: it is the food of the offering made by fire, for a pleasant aroma; all the fat is Yahweh’s.
- Leviticus 6:29 (v22) Every male among the priests shall eat of it. It is most holy.
- Leviticus 15:31 (v23) “ ‘Thus you shall separate the children of Israel from their uncleanness, so they will not die in their uncleanness when they defile my…
- Leviticus 21:21 (v17) No man of the offspring of Aaron the priest who has a defect shall come near to offer the offerings of Yahweh made by fire. Since he has a…
- Leviticus 22:20-25 (v17) But you shall not offer whatever has a defect, for it shall not be acceptable for you. Whoever offers a sacrifice of peace offerings to…
- Isaiah 56:3 (v20) Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch…
- Isaiah 56:10 (v18) His watchmen are blind. They are all without knowledge. They are all mute dogs. They can’t bark— dreaming, lying down, loving to slumber.
- Ezekiel 44:9-14 (v23) The Lord Yahweh says, “No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any foreigners…
- Matthew 23:16-17 (v18) “Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is…
- Matthew 23:19 (v18) You blind fools! For which is greater, the gift, or the altar that sanctifies the gift?
- 1 Thessalonians 2:10 (v17) You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe.
- 1 Timothy 3:2 (v17) The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
- 1 Timothy 3:7 (v18) Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
- Titus 1:7 (v18) For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for…
- Titus 1:10 (v18) For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
- Hebrews 7:26 (v17) For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
38 distinct cross-references across this passage (39 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv18, 20, 21, 22, 23 Which is deformed or bruised.
Which is deformed or bruised.
As not of equal proportion, or having in number more or less.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17, 18, 19, 20, 22, 23 Lev 21:17 Speak unto Aaron, saying, Whosoever [he be]…
Lev 21:17 Speak unto Aaron, saying, Whosoever [he be] of thy seed in their generations that hath [any] blemish, let him not approach to offer the bread of his God.
Ver. 17. That hath any blemish.] Christ was without blemish: so should all the saints be, but especially ministers, of whom it should be said as of Absalom, that from top to toe there was no blemish in him. {2Sa 14:25}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17, 18, 21, 22, 23 Whosoever he be of thy seed, whether the high…
Whosoever he be of thy seed, whether the high priest or the inferior ones.
In their generations; in all successive ages, as long as your priesthood and policy endures.
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Any blemish, i.e. any defect or excess of parts, any notorious deformity, or imperfection in his body. The reason hereof is partly typical, that he might more fully represent Christ, the great High Priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral, to teach all Christians, and especially ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation render a man unfit for the ministry of the gospel; and partly prudential, because such blemishes were apt to breed contempt of the person, and consequently of his function, and of the holy things wherein he ministered. For which reason, some conceive, that still such persons as have notorious defects or deformities, which render them contemptible, are not fit for the ministry; which may be true in the general, except where there are eminent gifts and graces, which are sufficient to vindicate a man from the contemptibleness of his bodily presence. The particular defects here mentioned I shall not enlarge upon, because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not very necessary.
The bread; either the shew-bread, one eminent part being named for the whole; or, the food, i.e. all the oblations. See Poole "Lev 21:6".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 The priesthood being confined to one particular family, and…
The priesthood being confined to one particular family, and entailed upon all the male issue of that family throughout their generations, it was very likely that some or other in after-ages that were born to the priesthood would have natural blemishes and deformities: the honour of the priesthood would not secure them from any of those calamities which are common to men. Divers blemishes are here specified; some that were ordinarily for life, as blindness; others that might be for a time, as a scurf or scab, and, when they were gone, the disability ceased. Now,
I. The law concerning priests that had blemishes was, 1. That they might live upon the altar (Lev 21:22): He shall eat of the sacrifices with the other priests, even the most holy things, such as the show-bread and the sin-offerings, as well as the holy things, such as the tithes and first-fruits, and the priests' share of the peace-offerings. The blemishes were such as they could not help, and therefore, though they might not work, they must not starve. Note, None must be abused for their natural infirmities. Even the deformed child in the family must have its child's part. 2. Yet they must not serve at the altar, at either of the altars, nor be admitted to attend or assist the other priests in offering sacrifice or burning incense, Lev 21:17, Lev 21:21, Lev 21:23. Great men choose to have such servants about them as are sightly, and it was fit that the great God should have such in his house then, when he was pleased to manifest his glory in external indications of it. But it was especially requisite that comely men should be chosen to minister about holy things, for the sake of the people, who were apt to judge according to outward appearance, and to think meanly of the service, how honourable soever it was made by the divine institution, of those that performed it looked despicably or went about it awkwardly. This provision God made for the preserving of the reputation of his altar, that it might not at any time fall under contempt. It was for the credit of the sanctuary that none should appear there who were any way disfigured, either by nature or accident.
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II. Under the gospel, 1. Those that labour under any such blemishes as these have reason to thank God that they are not thereby excluded from offering spiritual sacrifices to God; nor, if otherwise qualified for it, from the office of the ministry. There is many a healthful beautiful soul lodged in a crazy deformed body. Yet, 2. We ought to infer hence how incapable those are to serve God acceptably whose minds are blemished and deformed by any reigning vice. Those are unworthy to be called Christians, and unfit to be employed as minsters, that are spiritually blind, and lame, and crooked, whose sins render them scandalous and deformed, so as that the offerings of the Lord are abhorred for their sakes. The deformities of Hophni and Phinehas were worse than any of the blemishes here mentioned. Let such therefore as are openly vicious be put out of the priesthood as polluted persons; and let all that are made to our God spiritual priests be before him holy and without blemish, and comfort themselves with this, that, though in this imperfect state they have spots that are the spots of God's children, yet they shall shortly appear before the throne of God without spot, or wrinkle, or any such thing.
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 On vv16–23 And the Lord spake unto Moses,.... After he had…
And the Lord spake unto Moses,.... After he had spoken to him of the holiness of the priests, that they should not defile themselves, neither with the dead nor with impure marriages, he proceeded to add some things concerning blemishes in their bodies, which rendered them unfit for the service:
saying; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 18, 21, 22, 23 Of thy seed - Whether the high priest, or…
Of thy seed - Whether the high priest, or the inferior ones. That hath - In all successive ages, any defect or excess of parts, any notorious deformity or imperfection in his body. The reason hereof is partly typical, that he, might more fully represent Christ, the great high-priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral, to teach all Christians and especially ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation, render a man unfit for the ministry of the gospel; and partly prudential, because such blemishes were apt to breed contempt of the person; and consequently, of his function, and of the holy things wherein he ministered. For which reason, such persons as have notorious defects or deformities, are still unfit for the ministry except where there are eminent gifts and graces, which vindicate a man from the contemptibleness of his bodily presence. The particular defect's here mentioned, I shall not enlarge upon because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not necessary.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17, 18, 19, 20, 23 Verse 17. Whosoever - hath any blemish, let him…
Verse 17. Whosoever - hath any blemish, let him not approach to offer the bread of his God.] Never was a wiser, a more rational, and a more expedient law enacted relative to sacred matters. The man who ministers in holy things, who professes to be the interpreter of the will of God, should have nothing in his person nor in his manner which cannot contribute to render him respectable in the eyes of those to whom he ministers. If, on the contrary, he has any personal defect, any thing that may render him contemptible or despicable, his usefulness will be greatly injured, if not entirely prevented. If however a man have received any damage in the work of God, by persecution or otherwise, his scars are honourable, and will add to his respectability. But if he be received into the ministry with any of the blemishes specified here, he never will and never can have that respect which is essentially necessary to secure his usefulness. Let no man say this is a part of the Mosaic law, and we are not bound by it. It is an eternal law, founded on reason, propriety, common sense, and absolute necessity. The priest, the prophet, the Christian minister, is the representative of Jesus Christ; let nothing in his person, carriage, or doctrine, be unworthy of the personage he represents. A deformed person, though consummate in diplomatic wisdom, would never be employed as an ambassador by any enlightened court, if any fit person, unblemished, could possibly be procured.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 18, 21, 22, 23 Lev 21:17. Of thy seed — Whether the high-priest,…
Lev 21:17. Of thy seed — Whether the high-priest, or the inferior ones. That hath — In all successive ages, any defect or excess of parts, any notorious deformity or imperfection in his body. The reason hereof is partly typical, that he might more fully represent Christ, the great High-Priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral, to teach all Christians, and especially ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation render a man unfit for the ministry of the gospel; and partly prudential, because such blemishes were apt to breed contempt of the person; and consequently of his function, and of the holy things wherein he ministered. For which reason, such persons as have notorious defects or deformities, are still unfit for the ministry, except where there are eminent gifts and graces, which vindicate a man from the contemptibleness of his bodily presence.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v16 He was not treated as an outcast, but enjoyed…
He was not treated as an outcast, but enjoyed his privileges as a son of Aaron, except in regard to active duties.
Lev 21:20
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A dwarf - One who is small and wasted, either short, as in the text, or slender, as in the margin. It is hardly likely that dwarfishness would be overlooked in this enumeration. So most critical authorities.
Scurry or scabbed - These words most probably include all affected with any skin disease.
Lev 21:22
See Lev 2:3 note; Lev 6:25 note.
Lev 21:23
Sanctuaries - The places especially holy, including the most holy place, the holy place, and the altar.
This law is of course to be regarded as one development of the great principle that all which is devoted to the service of God should be as perfect as possible of its kind.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 18, 20, 23 A blemish. These corporal defects or deformities, which disqualified…
A blemish. These corporal defects or deformities, which disqualified the priests from officiating in the old law, were figures of the vices which priests are to beware of in the new law. (St. Gregory, Cura pastorum.) (Challoner) --- The Rabbins reckon 140 blemishes on which the Sanhedrim had to pass sentence. They also require in the high priest superior beauty, strength, riches, and wisdom.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v16 Whosoever he be . . . hath any blemish,…
Whosoever he be . . . hath any blemish, let him not approach to offer the bread of his God--As visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of the sacred office. Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ (Heb 7:26).
Next: Leviticus Chapter 22
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 18, 20, 22 PERSONAL DISABILITIES FOR THE PRIESTHOOD, Lev_21:17-24.
PERSONAL DISABILITIES FOR THE PRIESTHOOD, Lev_21:17-24.
The arduous labours demanded of the priests required that they should be able-bodied men. Moreover, it was necessary that there should be a correspondence between the perfect physique of the priests and the unblemished victims offered to the perfect God. The incongruity of a blind man, a dwarf, or a cripple, figuring in the solemn and majestic ritual of the altar, would have exposed the service to ridicule. Since the service of the altar was minutely prescribed, neither genius nor high intellectual qualities were requisite, but an unblemished form with mind enough to follow the directions of the law. Thus it is found that ceremonial religions always repress genius, while those forms of religion which depend more upon the inculcation and intellectual and spiritual apprehension of the truth give scope to the development of mental power in the office of the prophet, the teacher, and the preacher.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16, 17, 18, 20, 21, 22, 23 16–24. Physical disqualifications for a priest
16–24. Physical disqualifications for a priest
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 On vv16–23 (16) And the Lord spake unto Moses.—In the preceding…
(16) And the Lord spake unto Moses.—In the preceding part of this chapter the priests were forbidden voluntarily to disfigure themselves, or to disqualify themselves and their descendants for their sacred office by illegal alliances. The legislator, therefore, now passes on to other blemishes, which, though not voluntarily contracted, likewise disqualify the priests for performing sacerdotal duties in the sanctuary.
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 On v16 Vers. 16-24. Perfection of the body being typical of…
Vers. 16-24. Perfection of the body being typical of perfection of the mind and of the whole man, and symbolical perfection being required of the priest of God, none may be admitted to the priesthood with bodily defects, or excrescences, or grievous blemishes. The translation dwarf, in verse 20, is better than the marginal rendering "too slender," or withered. Being the descendants of Aaron, these priests, blemished as they were, were to be supported as the other priests were supported. He shall eat the bread of his God, both of the most holy, and of the holy; that is, the priests" portions of the meat offerings, (Lev_2:3, 10 6:17) of the sin offerings, (Lev_6:29) of the trespass offerings, (Lev_7:1) of the shewbread, (Lev_24:9) which were most holy, and of the heave offerings, wave offerings, firstfruit offerings, firstlings, and things devoted, (Num_11:11-19) which were holy. They were also apparently employed in the less formal and conspicuous duties of the priests, such as examining lepers, and any other functions which did not bring them nigh unto the altar. But they were not to profane God"s sanctuaries, by which is meant the holy of holies, the holy place, and the court in which the altar stood. To none of these is the blemished priest to be admitted for the purpose of officiating, though he might enter the court and probably the holy place for other purposes, and might eat the offerings of the priests in the accustomed place.
Vers. 16-24. Unblemished service.
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We gain three truths from these verses.
I THE PRIMARY TRUTH, INTENDED FOR THE HEBREW NATION. The special instruction contained in this passage is that the altar of God was to be honoured in every possible way; therefore to be preserved from everything that would bring it into disregard; and therefore to be unapproached by any priest who had a bodily blemish. It was impossible for the people to dissociate the altar itself from those who ministered thereat; if, therefore, any physical disfigurement had been allowed, and those who were uncomely or misshapen had been permitted to officiate, the sacred ordinances of God would have suffered, in some degree, from the association in thought of the man with the thing. The priest with a blemish might not "come nigh unto the altar,... that he profane not my sanctuaries" (verse 23). We may learn, in passing, that it is almost impossible to overestimate the influence for good or ill which is unconsciously exerted by those who minister, in any function, in the Church of Christ on the popular estimate of their office.
II THE SECONDARY TRUTH, APPLICABLE TO US ALL. In a typical system it is necessary that the body should frequently represent the soul, the organs of the one picturing the faculties of the other. The requirement of a perfect bodily frame on the part of those who "approached to offer the bread of their God" (verse 17), intimated to them, and now indicates to us, the essential and eternal truth that the beast is to be brought to the service of God: not that with which we can most easily part, but the very best that we can bring.
1. Not the unattractive service ("flat nose," "scabbed," etc.), but that which is as beautiful and inviting in its form as we can make it.
2. Not unacquaintance with our subject ("a blind man"), but the fullest possible acquisition and understanding.
3. Not an example which is defective, a walking which is irregular (a "lameman," "crookbackt"), but an upright, honourable demeanour, "walking in the commandments of the Lord blameless.
4. Not a feeble and faltering delivery ("broken-handed"), but a facile, skilful "handling of the Word of God." We may note, before we pass, that the God whom we serve is expectant, but is not inconsiderate. He who refuses to allow a priest with any blemish "to approach to offer the bread of his God," expressly desired that such priest should "eat the bread of his God, both of the most holy, and of the holy" (verse 22); be might not serve, but he should not suffer, on account of a bodily misfortune. God requires of us that, in approaching him, we should bring not our exhaustion but our freshness, not our hurried but our patient preparation, not our remnants but our substance, not our worthless belongings but our worthiest self; at the same time, he makes every allowance for our weakness, our infirmity, our human feebleness and frailty: "he knoweth our frame; he remembereth that we are dust.
III A FURTHER TRUTH, RELATING TO THE FUTURE LIFE. We dare not hope to render to God any absolutely unblemished, service here. "If we say that we have no sin, we deceive ourselves". (1Jn_1:8) Here our holiest services are marred by spiritual imperfection. It should be our aim, our prayer, our endeavour, to make our worship, our work, and our life as little blemished as may be; to make all our service as elevated in spirit and motive as may be; and doing this, we may look confidently and joyously onward to the time when "his servants shall serve him" in the very fullness of their strength and joy, and when their service shall be not only undimmed by any gathering tear, but unstained with any rising thought of sin. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v22 He shall eat the bread of his God.
Lev_21:22
He shall eat the bread of his God.
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The Divine banquet
It is not easy to say whether the words, bread of his God, refer generally to the sacrifices and offerings, or specially to the shewbread. We take them as pointing to the latter; as, indeed, in any interpretation of the expression, the shewbread must be included, if not mainly intended. It was called the shewbread; or, more properly, the bread of the presence; the bread that stood on the Kings table, and in the Kings presence; the bread which was therefore intimately connected with Him who is called the Angel of the Presence (Isa_62:9); the bread which was associated with Him whose presence went with Israel whithersoever they went (Exo_33:14).
I. It is provided by God. As in carrying out His purpose in the old creation, He provided every fruit-bearing tree for man, so, in accomplishing the new creation, He has supplied the food convenient. He has made the provision for His house; and He has also blessed it. For the sustaining the life which He imparts, He provides the food required.
II. It is prepared by God himself. Moses, as representing God, prepared the twelve loaves; and God Himself has prepared the better bread, the flesh of the Son of Man. A body hast Thou prepared Me. In the history of the birth, the life, the sorrows, the hardships, the blood-shedding, the death of the incarnate Son of God, we have a description of the way it, which the shewbread or presence-bread of the Church was prepared, according to Gods own method, for our everlasting food.
III. It is given to us by God. God causes it to be provided for us; nay, He prepares it Himself; and then having thus provided and prepared it, He gives it: God so loved the world that He gave His only-begotten Son (Joh_3:16); The bread that I will give is My flesh, which I will give, &c.
IV. Who they are who feast on it. Perhaps the answer to such a question will be--Gods priesthood, His Church. Nor would this be incorrect; yet it would be defective. No doubt this heavenly bread is for them, just as the tree of life was for Adam, or the Temple shewbread was for the sons of Aaron. But it is so specially called the bread of our God; and the table on which it is set is so specially Gods own table; and the place where it is to be eaten is so manifestly the royal banquet-hall of heaven, that we come to the conclusion that God Himself is partaker of this feast as well as we. The King, sitting at His own table, in His own festal chamber, not only feeds His guests, bat Himself partakes of that which is set before them. Israels various sacrifices and offerings of all kinds were the various dishes set upon the great Temple table; each of them full of meaning; each of them containing that which would satisfy and comfort; every one of them setting forth some part of the glorious fulness of the God-man, as the true food of souls; and all of them together representing that complete and blessed feast of fat things partaken of by God and His redeemed, in some measure now, but hereafter to be more fully enjoyed at the great marriage-supper in the New Jerusalem, when that shall be fulfilled, so long realised but in parts and fragments, I will come in to him, and will sup with him, and he with Me (Rev_3:20). (H. Bonar, D. D.)
The bread of God
It was an ancient heathen notion that in sacrifice food was provided for the deity in order thus to show him honour. And, doubtless, in Israel, ever prone to idolatry, there were many who rose no higher than this gross conception of the meaning of such words. Thus, in Psa_50:8-15, God sharply rebukes Israel for so unworthy thoughts of Himself, using language at the same time which teaches the spiritual meaning of the sacrifice, regarded as the food or bread of God . . . Of which language the plain teaching is this. If the sacrifices are called in the law the bread of God, God asks not this bread from Israel in any material sense, or for any material need. He asks that which the offerings symbolise; thanksgiving, loyal fulfilment of covenant engagements to Him, and that loving trust which will call on Him in the day of trouble. Even sol Gratitude, loyalty, trust! this is the food of God, this the bread which He desires that we should offer, the bread which those Levitical sacrifices symbolised. For even as man, when hungry, craves food, and cannot be satisfied without it, so God, who is Himself Love, desires our love, and delights in seeing its expression in all those offices of self-forgetting and self-sacrificing service in which love manifests itself. This is to God even as is food to us. Love cannot be satisfied except with love returned; and we may say, with deepest humility and reverence, the God of love cannot be satisfied without love returned. Hence it is that the sacrifices, which in various ways symbolize the self-offerings of love and the fellowship of love, are called by the Holy Ghost the food or bread of God. And yet we must, on no account, hasten to the conclusion, as many do, that therefore the Levitical sacrifices were only intended to express and symbolise the self-offering of the worshipper, and that this exhausts their significance. On the contrary, the need of infinite love for this bread of God cannot be adequately met and satisfied by the self-offering of any creature, and, least of all, by the self-offering of a sinful creature, whose very sin lies just in this, that he has fallen away from perfect love. The symbolism of the sacrifice as the food of God, therefore, by this very phrase, points toward the self-offering in love of the eternal Son to the Father, and in behalf of sinners for the Fathers sake. It was the sacrifice on Calvary which first became, in innermost reality, that bread of God, which the ancient sacrifices were only in symbol. It was this, not regarded as satisfying Divine justice (though it did this), but as satisfying the Divine love; because it was the supreme expression of the perfect love of the incarnate Son of God to the Father, in His becoming obedient unto death, even the death of the Cross. (S. H. Kellogg, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18, 22 he must not approach to offer the food to…
he must not approach to offer the food to his God
The full meaning of this statement can be made explicit. AT: "he must not come to burn the burnt offering of food on God's altar" (See: Assumed Knowledge and Implicit Information)
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translationWords
Yahweh
Moses
Aaron
descend
generation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v22 21:22 he may eat: Although a mutilation or defect…
21:22 he may eat: Although a mutilation or defect (see 21:18-20) disqualified a descendant of Aaron from representing the people, it did not compromise his priestly lineage. He was eligible to eat the priest’s share of the offerings (see 2:3, 10; 6:17-18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.