Leviticus 21:17

Translation
King James Version
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.
Ask
KJV (with Strong's)
Speak H1696 unto Aaron H175, saying H559, Whosoever H376 he be of thy seed H2233 in their generations H1755 that hath any blemish H3971, let him not approach H7126 to offer H7126 the bread H3899 of his God H430.
Ask
Complete Jewish Bible
"Tell Aharon, 'None of your descendants who has a defect may approach to offer the bread of his God.
Ask
Berean Standard Bible
“Say to Aaron, ‘For the generations to come, none of your descendants who has a physical defect may approach to offer the food of his God.
Ask
American Standard Version
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.
Ask
World English Bible Messianic
“Say to Aaron, ‘None of your seed throughout their generations who has a defect may approach to offer the bread of his God.
Ask
Geneva Bible (1599)
Speake vnto Aaron, and say, Whosoeuer of thy seede in their generations hath any blemishes, shall not prease to offer the bread of his God:
Ask
Young's Literal Translation
`Speak unto Aaron, saying, No man of thy seed to their generations in whom there is blemish doth draw near to bring near the bread of his God,
Ask
See also
Numbers 16:5Psalms 65:4Leviticus 10:3Leviticus 21:21Leviticus 21:6Leviticus 22:20Leviticus 22:25
In the KJVVerse 3,363 of 31,102

Study This Verse

SUMMARY

Leviticus 21:17 lays down a foundational divine ordinance for the Levitical priesthood, stating unequivocally that any descendant of Aaron born with a physical imperfection is prohibited from performing the sacred duty of presenting offerings at the altar. This regulation powerfully underscores God's unwavering demand for perfection and wholeness in all aspects of worship and service, serving as a profound symbolic representation of the absolute purity required in the presence of a holy God, and profoundly foreshadowing the ultimate, unblemished sacrifice yet to come.

CONTEXT

  • Literary Context: Leviticus 21 is a specific section within the broader priestly code (Leviticus 17-27), which meticulously details the laws and rituals necessary for maintaining holiness within the Israelite community, particularly concerning access to God's presence. Following chapters that outline general laws for the people and specific offerings, chapter 21 focuses exclusively on the elevated standards of holiness required for the priests, who served as Israel's spiritual leaders and mediators. The chapter begins by addressing their conduct regarding mourning and marriage (Leviticus 21:1-15), emphasizing their consecrated separation from common practices. Verses 16-23 then transition to physical qualifications, detailing a list of specific bodily imperfections that would disqualify a priest from active service at the altar, though not from partaking in the holy food. This particular verse, Leviticus 21:17, serves as the overarching principle for the subsequent enumeration of blemishes, setting the stringent tone for the absolute perfection demanded in divine service.
  • Historical & Cultural Context: In ancient Israelite society, the priesthood was a divinely instituted office, central to the covenant relationship between Yahweh and His people. Priests, as direct descendants of Aaron, served as crucial intermediaries, representing the people before God through sacrifices and intercession, and representing God to the people through instruction and blessing. The Tabernacle, and later the Temple, was considered the sacred dwelling place of God's holy presence, and approaching it required meticulous adherence to divine standards of purity and holiness. This emphasis on physical integrity for priests was not a judgment on individuals with disabilities, but rather a symbolic representation of the ideal, unblemished nature of the offerings presented to a perfect God. Just as sacrificial animals had to be "without blemish" (Leviticus 22:21), so too did the human mediators need to embody a symbolic wholeness. The "bread of his God" refers to the various offerings, both grain and animal, that were presented on the altar, a portion of which was consumed by the priests or by fire, symbolizing a meal shared with God, thus requiring the highest standard of purity and perfection in its presentation.
  • Key Themes: This verse powerfully contributes to several major theological themes prevalent throughout Leviticus and the broader Pentateuch. Foremost is the theme of God's Absolute Holiness, which permeates the entire book, demanding a corresponding holiness from His people and especially from those who serve Him directly. The stringent requirements for the priesthood underscore the Separation of the Sacred from the Profane, illustrating that God's presence is not to be approached casually or imperfectly. It also highlights the theme of Symbolic Perfection in Worship, where external ritual purity serves as a tangible representation of the internal spiritual purity God desires. The physical qualifications for priests mirror the "without blemish" requirement for sacrifices, emphasizing the integrity of both the offering and the offerer. This concept of symbolic wholeness and purity is foundational to understanding the entire sacrificial system and the covenant relationship, pointing ultimately to the need for a perfect mediator. The detailed regulations in Leviticus 21 reinforce the unique and elevated status of the priesthood within Israel, tasked with maintaining the sanctity of the divine-human encounter.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Blemish (Hebrew, mʼûwm', H3971): This term (H3971) refers to a physical defect, imperfection, or disqualifying flaw. As per the Strong's data, it is defined as "a blemish (physically or morally); blemish, blot, spot." In Leviticus, this word is consistently used to describe animals unfit for sacrifice because they are not whole or perfect (e.g., Leviticus 22:20-25). When applied to priests in Leviticus 21:17, it signifies a physical imperfection that, while not a moral failing, symbolically rendered them unsuitable for direct, active participation in the sacrificial rituals at the altar. The underlying concept is that anything presented to a holy God must be whole, complete, and perfect, reflecting His own character.
  • Approach (Hebrew, qârab', H7126): This verb (H7126) signifies "to draw near," "to come close," or "to present oneself." The Strong's definition includes "to approach (causatively, bring near) for whatever purpose; (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take." In the context of worship, it carries significant theological weight, denoting the act of entering into God's immediate presence or performing a sacred duty before Him. The prohibition "let him not approach" underscores the sacred boundary between the holy God and anything perceived as imperfect in the context of His worship. It's not merely about physical proximity but about ritual qualification for sacred service.
  • Bread of his God (Hebrew, lechem' / ʼĕlôhîym', H3899): The word "bread" (H3899, lechem) is defined as "food (for man or beast), especially bread, or grain (for making it); (shew-) bread, [idiom] eat, food, fruit, loaf, meat, victuals." The word "God" (H430, ʼĕlôhîym) refers to the supreme God. This phrase is a metonymy for the offerings and sacrifices made to God. In ancient Near Eastern thought, "bread" often represented food in general, and here it refers to the portions of sacrifices (grain offerings, peace offerings, sin offerings, etc.) that were presented on the altar to the Lord. These offerings were considered "God's food" or "His portion," signifying a communion or fellowship meal with the divine. The priest's role was to present this "bread" on behalf of the people, making the integrity of the presenter as crucial as the integrity of the offering itself.

Verse Breakdown

  • "Speak unto Aaron, saying": This opening establishes the divine authority and specific audience of the command. God directly addresses Moses, instructing him to convey these particular regulations to Aaron, the head of the priestly line, and by extension, to all his male descendants who would serve as priests. It highlights the importance and specificity of the priestly code, emphasizing that these are not human traditions but divine mandates.
  • "Whosoever [he be] of thy seed in their generations that hath [any] blemish": This clause precisely defines the scope of the prohibition. It applies to any male descendant of Aaron, throughout all future generations, who possesses any physical defect or imperfection. The emphasis is on the hereditary nature of the priesthood and the enduring application of this standard. The term "blemish" is comprehensive, covering a range of physical imperfections detailed in the subsequent verses of the chapter (Leviticus 21:18-20).
  • "let him not approach": This is the core prohibition and the central action forbidden. A priest with a blemish is strictly forbidden from drawing near to the sacred space of the altar or performing the active, hands-on duties of the priesthood. While his priestly lineage still allowed him to eat of the holy food (Leviticus 21:22), he was barred from the active ritual service that involved direct interaction with the altar and the offerings, particularly the act of presenting them.
  • "to offer the bread of his God": This specifies the particular priestly duty from which the blemished priest is disqualified. It refers to the act of presenting sacrifices and offerings on the altar. The phrase underscores that these offerings are sacred, dedicated to God, and thus require a presenter who meets the highest standards of ritual purity and symbolic wholeness. The offerings are not merely food, but a means of communion with the divine, demanding an unblemished intermediary.

Literary Devices

The passage employs several significant literary devices to convey its profound theological message. Symbolism is paramount, as the physical "blemish" (מוּם, mʼûwm) is not a condemnation of the individual but a powerful symbol of imperfection, incompleteness, or anything that falls short of the ideal wholeness required in the presence of a holy God. The priest's physical perfection thus symbolizes the spiritual and moral perfection God demands in worship and in those who mediate between Him and His people. This symbolism extends to the offerings themselves, which also had to be without blemish, creating a consistent visual and theological message of divine purity. Metonymy is clearly evident in the phrase "the bread of his God," where "bread" stands in for all the various offerings and sacrifices presented on the altar. This highlights the intimate nature of the offerings as a form of divine sustenance or communion. Furthermore, the passage utilizes Legal Language through its prescriptive, declarative statements ("Speak unto Aaron, saying," "let him not approach"), characteristic of the Mosaic Law, clearly defining the boundaries and requirements for sacred service with absolute authority. The repetition of the concept of "blemish" throughout the chapter reinforces its significance through Emphasis.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 21:17 powerfully articulates the overarching biblical theme of God's absolute holiness and the corresponding demand for purity and perfection in all that approaches Him. The physical requirements for the Levitical priesthood were not arbitrary but served as tangible object lessons, emphasizing that access to the divine presence is not casual but governed by immutable divine standards. This principle extends beyond mere ritual purity to encompass a call for moral and spiritual integrity, reminding Israel that God is utterly set apart from all imperfection and sin. The meticulousness of these laws underscored the seriousness of worship and the profound chasm between human imperfection and divine perfection, a gap that could ultimately only be bridged by divinely appointed means and a perfect sacrifice. The verse thus highlights the profound reverence due to God and the high calling of those who serve as His representatives.

REFLECTION AND APPLICATION

While the literal application of these physical requirements ceased with the Old Covenant and the coming of Christ, the underlying spiritual principles remain profoundly relevant for believers today. As a "royal priesthood" (1 Peter 2:9) in the New Testament, we are called to offer "spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). This means that our qualification to approach God is not based on outward physical perfection, which none of us possess, but on the perfect, blemish-free sacrifice of Jesus Christ, our great High Priest. Therefore, our "approach" to God today must be characterized by a profound reverence for His holiness, a diligent striving for spiritual integrity, and a heartfelt commitment to moral purity, knowing that our acceptance and ability to serve are found solely in Christ's perfection. We are to present ourselves as "living sacrifices, holy and pleasing to God" (Romans 12:1), reflecting a heart that is being continually conformed to the image of our sinless High Priest, who enables our access and service.

Questions for Reflection

  • In what ways do I tend to "approach" God casually, perhaps forgetting His holiness and the profound reverence due to Him?
  • What "blemishes" in my spiritual life—such as unconfessed sin, unloving attitudes, or ungodly habits—might hinder my effective service and worship of God today?
  • How does understanding Christ's perfect, blemish-free sacrifice empower me to draw near to God with confidence despite my own inherent imperfections?
  • What "spiritual sacrifices" am I called to offer daily, and how can I ensure they are "without blemish" in God's sight, reflecting a heart devoted to Him?

FAQ

Does this verse mean God dislikes or discriminates against people with disabilities?

Answer: No, absolutely not. The prohibition in Leviticus 21:17 was not a condemnation of individuals with physical disabilities, nor did it imply a moral or spiritual deficiency on their part. Instead, it was a symbolic regulation specific to the Levitical priesthood and their ritual duties in the Tabernacle/Temple. The physical perfection required symbolized the absolute perfection and wholeness of God Himself, and the unblemished nature of the sacrifices offered to Him. It was about ritual purity and the integrity of the symbolic system, not about personal worth or God's love for all people, regardless of physical condition. In the New Testament, Jesus consistently demonstrated compassion and healing for those with disabilities, affirming their full dignity and worth before God.

What is meant by "the bread of his God"?

Answer: The phrase "the bread of his God" (Leviticus 21:17) is a metonymy referring to the various offerings and sacrifices presented to the Lord on the altar. In ancient Israelite culture, "bread" was often used as a general term for food. Therefore, "the bread of his God" signifies the portions of grain offerings, peace offerings, sin offerings, and other sacrifices that were dedicated to God. These offerings were considered God's "food" or "portion," symbolizing the communion and fellowship between God and His people through the sacrificial system. The priest's role was to present these sacred offerings on behalf of the community, highlighting the sanctity of the act.

Is this verse still relevant for Christians today, given that we are under the New Covenant?

Answer: While the literal physical requirements for priests are not directly applicable to Christians today, the underlying spiritual principles are profoundly relevant. The verse underscores God's absolute holiness and His demand for purity and perfection in worship. In the New Covenant, all believers are called a "royal priesthood" (1 Peter 2:9), offering spiritual sacrifices of praise, service, and transformed lives (Romans 12:1). Our qualification to approach God is not based on our own physical or moral perfection, but on the perfect, sinless sacrifice of Jesus Christ, our Great High Priest (Hebrews 4:14-16). Therefore, the verse teaches us to approach God with reverence, spiritual integrity, and a heart made pure by Christ's work, striving for holiness as we serve Him, recognizing that our access is entirely dependent on His perfection.

CHRIST-CENTERED FULFILLMENT

Leviticus 21:17, with its stringent demand for a blemish-free priesthood, finds its ultimate and perfect fulfillment in Jesus Christ. The Levitical priests, despite their physical wholeness, were still mortal and sinful, requiring sacrifices for their own sins before they could offer for others (Hebrews 7:27). They served as a profound shadow, pointing to the coming reality of a High Priest who would truly be "holy, blameless, pure, set apart from sinners, exalted above the heavens" (Hebrews 7:26). Jesus is the Lamb of God "without blemish or defect" (1 Peter 1:19), who perfectly fulfills all the symbolic requirements of the Old Covenant. He is the ultimate "bread of God" (John 6:35), the perfect offering, and the perfect Priest who offered Himself once for all time (Hebrews 9:28). Because He was utterly without blemish—morally, spiritually, and physically—He could "approach" God not merely as a mediator, but as the very Son, securing eternal redemption for all who believe. Through His perfect sacrifice, we, who are inherently blemished by sin, are now enabled to "approach God with confidence" (Hebrews 4:16) through Him, our perfect and eternal High Priest, who has opened a new and living way into the holiest place (Hebrews 10:19-20).

Copy as

Commentary on Leviticus 21 verses 16–24

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.
Copy as
Origen of AlexandriaAD 253
EXHORTATION TO MARTYRDOM 30
Moreover, blameless priests served the Godhead by offering blameless sacrifices, while those who were blemished and offered blemished sacrifices and whom Moses described in Leviticus were separated from the altar. And who else is the blameless priest offering a blameless sacrifice than the person who holds fast to his confession and fulfills every requirement the account of martyrdom demands? He is the one we have spoken of before.
Gregory of NazianzusAD 390
ORATION 2 (IN DEFENSE OF HIS FLIGHT TO PONTUS) 94
I know also that not even bodily blemishes in either priests or victims passed without notice, but that it was required by the law that perfect sacrifices must be offered by perfect men—a symbol, I take it, of integrity of soul.
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.
Copy as

Continue studying Leviticus 21:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.