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In the KJVVerse 3,362 of 31,102
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Commentary on Leviticus 21 verses 16–24
16 ¶ And the LORD spake unto Moses, saying,
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.
18 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,
19 Or a man that is brokenfooted, or brokenhanded,
20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
21 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.
22 He shall eat the bread of his God, both of the most holy, and of the holy.
23 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.
24 And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–24. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 21:16 serves as a foundational introductory statement, signaling the divine origin and authoritative nature of the subsequent regulations concerning the purity and qualifications required of the Levitical priesthood. This formulaic declaration underscores God's direct communication to Moses, establishing the crucial principle that the laws governing those who minister before the Lord are not human constructs but direct commandments from the covenant-keeping God, essential for maintaining the sanctity of worship and the spiritual integrity of the Israelite community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 21:16 primarily employs Formulaic Language and Repetition. The phrase "And the LORD spake unto Moses, saying" is a recurring literary device throughout the Pentateuch, serving as a consistent marker of divine revelation. This Repetition reinforces the divine origin and absolute authority of the commands that follow, emphasizing that the laws are not human inventions but direct pronouncements from God. It also highlights the consistent Mediatorial Motif of Moses, portraying him as the indispensable channel through whom God communicates His will to Israel. Furthermore, the verse functions as a Divine Fiat, a declaration of God's authoritative will, setting the tone for the absolute necessity of obedience to the subsequent priestly regulations and underscoring the non-negotiable nature of God's standards for holiness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:16, though brief, is pregnant with theological significance, primarily underscoring the absolute authority of God's Word and His meticulous concern for holiness, especially in those who minister in His presence. It establishes that true worship and service must be predicated upon divine revelation, not human innovation. The divine initiative ("And the LORD spake") highlights God's desire to communicate with humanity and guide His people into a life of holiness. This concern for the purity of the priesthood foreshadows the New Testament concept of the "priesthood of all believers," where all who are in Christ are called to a life of holiness as they offer spiritual sacrifices.
REFLECTION AND APPLICATION
Leviticus 21:16, though an ancient introductory formula, profoundly impacts our understanding of God's communication and our response to it. It reminds us that all genuine spiritual truth and guidance originate from God's direct revelation. For us today, this underscores the supreme importance and authority of the Bible as the inspired Word of God. Just as Moses was to listen intently and transmit faithfully, we are called to approach Scripture with reverence, recognizing it as God's direct address to us. Furthermore, the context that follows this verse emphasizes God's concern for holiness in those who lead in sacred service. This principle transcends the Old Testament, challenging all believers, and especially those in spiritual leadership, to pursue a life of purity, integrity, and devotion that reflects the holiness of God Himself. Our service, whether in formal ministry or daily life, should always be marked by a posture of attentiveness to God's voice and a commitment to living in a manner worthy of His divine commands, understanding that our lives are a testimony to His character.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying" repeated so frequently in the Pentateuch?
Answer: This recurring formula serves several crucial purposes. Firstly, it consistently emphasizes the divine authorship and absolute authority of the laws and narratives that follow. It signals that these are not human traditions or Moses' own ideas, but direct revelations from God. Secondly, it highlights Moses' unique and unparalleled role as God's chosen mediator, the primary channel through whom God communicated His will to Israel. This reiteration reinforces the legitimacy of Moses' leadership and the binding nature of the Mosaic Law. Finally, it provides a clear literary structure, marking distinct sections of divine instruction and emphasizing the continuity and intentionality of God's communication with His people, as seen in passages like Deuteronomy 18:18, where God promises to raise up a prophet like Moses.
What is the significance of the LORD (YHWH) speaking directly to Moses?
Answer: The direct communication between the LORD (YHWH, God's covenant name) and Moses is profoundly significant. It underscores the intimate and personal nature of God's relationship with His chosen servant and, by extension, with His covenant people, Israel. Unlike other prophets who might receive visions or dreams, God spoke to Moses "mouth to mouth" (as described in Numbers 12:8), signifying an unparalleled level of clarity and directness in their interaction. This direct speech emphasizes God's active involvement in the details of Israel's worship and national life, ensuring that the instructions given were precisely His will. It also solidifies Moses' authority as God's representative, making his words God's words to the people, demanding their attention and obedience.
Does this verse, being an introduction to specific priestly laws, have any broader spiritual application for believers today?
Answer: Absolutely. While the immediate context is the Levitical priesthood, the introductory statement itself carries timeless spiritual principles. It fundamentally teaches us that all true spiritual authority and guidance flow from God's direct revelation. For believers today, this reinforces the supreme importance of the Bible as the inspired and authoritative Word of God, our ultimate source of truth and direction for faith and life. Furthermore, the subsequent emphasis on holiness for those who serve God applies to all believers, who are now considered a "royal priesthood" (as stated in 1 Peter 2:9). We are called to live lives of purity and integrity, reflecting God's holiness, as we offer spiritual sacrifices of worship and service. Finally, the verse highlights the principle of divine initiative: God speaks first, and we are called to listen and obey, fostering a posture of attentiveness to His voice in our lives.
CHRIST-CENTERED FULFILLMENT
Leviticus 21:16, with its emphasis on God speaking directly to Moses to establish the purity of the Old Covenant priesthood, finds its ultimate fulfillment and profound transformation in Jesus Christ. Moses, as the mediator of the Old Covenant, foreshadowed Christ, who is the Mediator of a new and better covenant. The stringent requirements for the Levitical priests – their physical perfection and ceremonial purity – highlighted the absolute holiness of God and the desperate need for a perfect intermediary. Yet, these priests were imperfect, offering repeated sacrifices for their own sins and the sins of the people (Hebrews 7:27). Jesus, however, is the Great High Priest who perfectly fulfills all the requirements of holiness. He is without blemish, sinless, and offered Himself as the once-for-all sacrifice, perfectly and eternally cleansing those who believe. Through His perfect life and atoning death, Christ not only mediates God's word to us but also grants us direct access to God's presence, an access that the Old Testament priesthood could only symbolize. He is the ultimate "Word" of God made flesh (John 1:14), the one through whom grace and truth came, surpassing the Law given through Moses (John 1:17). Thus, the divine voice that spoke to Moses now speaks to us most perfectly and completely in the person and work of Jesus, our one Mediator between God and mankind.