Leviticus 21:18

KJV

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,

KJV (with Strong's)

For whatsoever man {H376} he be that hath a blemish {H3971}, he shall not approach {H7126}: a blind {H5787} man {H376}, or a lame {H6455}, or he that hath a flat nose {H2763}, or any thing superfluous {H8311},

Complete Jewish Bible

No one with a defect may approach - no one blind, lame, with a mutilated face or a limb too long,

Berean Standard Bible

No man who has any defect may approach—no man who is blind, lame, disfigured, or deformed;

American Standard Version

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 anything superfluous,

Commentary

### SUMMARY
Leviticus 21:18 details specific physical blemishes that would disqualify a man from serving as a priest in ancient Israel. This regulation, part of a broader set of laws governing the Aaronic priesthood, underscored the rigorous standards of physical wholeness and ritual purity required for those who mediated between a holy God and His people in the Tabernacle or Temple. It was a symbolic requirement, emphasizing the absolute perfection of God and the unblemished nature demanded in His sacred worship, not a judgment on the inherent worth of individuals with disabilities.

### CONTEXT
* **Literary Context:** Leviticus 21:18 is situated within a highly specific section of the book of Leviticus (chapters 21-22) dedicated entirely to the holiness and purity requirements for the priests. This section follows the general laws of holiness for the entire Israelite community (Leviticus 17-20) and precedes the detailed instructions concerning the annual feasts and festivals (Leviticus 23). Chapters 21 and 22 meticulously outline the conduct, marriage regulations, and physical qualifications for priests, as well as rules for handling holy offerings. The underlying principle is that those who drew near to God's holy presence and handled sacred objects had to reflect a standard of perfection and purity commensurate with the divine holiness. This verse, specifically, lists various physical imperfections that would prevent a priest from performing the active duties of sacrifice and service at the altar, though it did not preclude them from eating the holy food (Leviticus 21:22).
* **Historical & Cultural Context:** In ancient Israel, the priesthood was a divinely appointed office, hereditary through the lineage of Aaron. Priests served as mediators, offering sacrifices, teaching the Law, and maintaining the sanctity of the Tabernacle and later the Temple. The concept of "holiness" (Hebrew: _qodesh_) was central, signifying separation and dedication to God. Physical wholeness was highly valued in the ancient Near East, particularly in cultic contexts, as it was often seen as a reflection of divine order and perfection. Sacrifices offered to God were required to be "without blemish" ([Leviticus 1:3](/leviticus/1-3 "Leviticus 1:3 - Burnt Offering Without Blemish")), symbolizing the perfection of the offering and the purity of the worshiper. Extending this principle to the priests, who were living representatives and mediators, reinforced the absolute perfection and purity of God whom they served. The physical requirements for priests were not intended to devalue individuals with disabilities, but rather to serve as powerful **symbols** of the perfect, unblemished nature of God and the ideal state required for direct, sacred service in His presence. This symbolic emphasis on wholeness ensured that the sacred space and rituals maintained their distinctness and reverence, reflecting the divine order established by God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Blemish (Hebrew, _mum_ מֻום):** This term broadly refers to any defect, stain, or imperfection, whether physical, moral, or ritual. In the context of Leviticus, it is primarily used for physical defects in sacrificial animals (e.g., [Leviticus 22:21](/leviticus/22-21 "Leviticus 22:21 - Peace Offering Without Blemish")) or in priests, as here. The presence of a _mum_ rendered something or someone unfit for sacred use or service, not because the defect itself was inherently evil, but because it deviated from the ideal of wholeness and perfection required for approaching a perfectly holy God.
* **Superfluous (Hebrew, _sarua_ שָׂרוּעַ):** This is a less common and somewhat debated term. While the KJV translates it as "anything superfluous," suggesting an extra limb or digit, other interpretations include a rupture, elongated limb, or even a crushed testicle (as in [Leviticus 22:24](/leviticus/22-24 "Leviticus 22:24 - Animals with Crushed Testicles")). The common thread across interpretations is a significant physical deviation from the norm, a marked imperfection that would be visibly apparent and considered a departure from the ideal of physical integrity.

#### Verse Breakdown
* **"For whatsoever man [he be] that hath a blemish,"**: This opening clause establishes the general principle: any man, regardless of his status or lineage, if he possesses a physical defect, is subject to the ensuing restriction. The term "blemish" (_mum_) serves as an umbrella category for the specific examples that follow.
* **"he shall not approach:"**: This is the critical prohibition. "Approach" (Hebrew: _qarab_) in a cultic context specifically means to draw near to the altar, to perform priestly duties, or to enter the innermost sacred areas of the Tabernacle/Temple. It signifies active participation in the sacred rites. The blemish did not disqualify the man from being a priest or from eating the holy portions, but it prevented him from performing the active, visible service.
* **"a blind man, or a lame,"**: These are the first two specific examples of blemishes. Blindness (_'iwwer_) and lameness (_pisseach_) are significant physical impairments that would hinder the priest's ability to navigate the sacred space and perform precise ritual actions. They also represent a lack of wholeness in key sensory and motor functions.
* **"or he that hath a flat nose, or any thing superfluous,"**: The list continues with more specific, and in some cases, less common, physical deviations. "Flat nose" (_charum_) is often interpreted as a mutilated or disfigured nose, perhaps from injury or disease. "Anything superfluous" (_sarua_) refers to a significant physical anomaly, such as an extra digit, a rupture, or an elongated limb, further emphasizing deviations from the ideal of bodily integrity. The comprehensive nature of the list underscores the meticulous standard of physical wholeness required.

#### Literary Devices
The primary literary device at play in Leviticus 21:18 is **Symbolism**. The physical blemishes themselves are not inherently sinful, nor is God discriminating against individuals with disabilities. Rather, these physical imperfections serve as powerful **symbols** of the perfection and wholeness required for approaching a holy God. Just as sacrificial animals had to be unblemished to symbolize the perfect offering, so too the priests, as living mediators, had to symbolize spiritual integrity and wholeness through their physical state. The list of specific blemishes also employs **Enumeration**, providing a detailed, albeit not exhaustive, catalog of disqualifying conditions, reinforcing the strictness and comprehensiveness of the divine standard. Furthermore, the passage utilizes **Legal Language**, characteristic of the Mosaic Law, presenting clear, prescriptive rules for cultic purity and service.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:18, with its strict requirements for priestly physical perfection, profoundly underscores the absolute holiness and perfection of God. The Old Covenant system, with its Tabernacle, sacrifices, and priesthood, was designed to teach Israel about the nature of a holy God and the necessity of purity to approach Him. The physical wholeness of the priests symbolized the spiritual integrity and blamelessness required for mediation between God and humanity. This principle extends beyond the physical, pointing to a deeper theological truth: God demands purity and perfection from those who serve Him, a standard that no human could perfectly meet. This foreshadows the need for a perfect mediator.

* [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Unblemished Sacrifice")
* [1 Peter 1:16](/1_peter/1-16 "1 Peter 1:16 - Be Holy, for I Am Holy")
* [Malachi 1:8](/malachi/1-8 "Malachi 1:8 - Unacceptable Sacrifices")

### REFLECTION AND APPLICATION
While the literal application of Leviticus 21:18 applied to the Aaronic priesthood under the Old Covenant, its spiritual significance provides profound truths for believers today. Under the New Covenant, the emphasis shifts from outward physical perfection to inward spiritual purity and integrity. We are called to be a "holy priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Holy Priesthood")), offering spiritual sacrifices of praise and service acceptable to God through Jesus Christ. Our qualification for service is not based on physical appearance, ability, or social standing, but on the righteousness imputed to us through faith in Christ, who was the ultimate, unblemished sacrifice ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Unblemished Sacrifice")). This verse reminds us that God is holy and demands holiness from those who serve Him, now understood as spiritual integrity, moral uprightness, and wholehearted devotion enabled by the perfect work of Jesus. It encourages us to examine our hearts and motives, ensuring that our spiritual "approach" to God is marked by sincerity, purity, and a desire to honor Him in all aspects of our lives.

#### Questions for Reflection
* **How does the Old Testament emphasis on physical wholeness for priests inform our understanding of God's character and His demand for holiness?**
* **In what ways do we, as New Covenant believers, constitute a "holy priesthood," and what "spiritual sacrifices" are we called to offer?**
* **Considering that God looks at the heart (as in [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart")), how does this passage challenge us to pursue inward purity over outward appearance in our service to God?**
* **How does the symbolic nature of these Old Covenant laws deepen our appreciation for the perfect, unblemished mediation of Jesus Christ?**

### FAQ
**Was God discriminating against people with disabilities by enacting these laws for priests?**

Answer: No, the intent of these laws was not discrimination against individuals with disabilities, nor did it imply that such individuals were less valued by God or inherently sinful. Rather, the requirements for physical wholeness for priests were symbolic, emphasizing the absolute perfection and purity of God and the unblemished nature required for direct, sacred service in His presence. The Tabernacle and Temple were earthly representations of God's perfect heavenly dwelling, and everything associated with His worship had to reflect that perfection. Individuals with physical blemishes were still part of the community and could participate in other aspects of worship; they were simply not permitted to perform the active, public duties of the priesthood. This distinction highlights the symbolic nature of the Old Covenant system, which pointed forward to the perfect, unblemished mediator to come.

**How do these Old Testament laws about physical blemishes for priests apply to Christians today?**

Answer: For Christians today, the application shifts from literal physical requirements to spiritual and moral integrity. Under the New Covenant, all believers are considered a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), called to offer spiritual sacrifices. Our qualification for serving God is no longer based on physical perfection but on the perfect righteousness of Jesus Christ, which is imputed to us by faith. The spiritual "blemishes" that disqualify us from effective service are sin, unholiness, and a lack of spiritual integrity. Therefore, the principle of Leviticus 21:18 calls us to pursue spiritual purity, blamelessness in character, and wholehearted devotion in our walk with God, recognizing that our access to God and our ability to serve Him are made possible only through the perfect, unblemished sacrifice of Christ ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Unblemished Sacrifice")).

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:18 finds its profound Christ-centered fulfillment in Jesus, our great High Priest. The Old Testament priestly regulations, with their stringent demands for physical wholeness and ceremonial purity, served as a powerful foreshadowing of the perfect, unblemished mediator required to truly reconcile humanity with a holy God. While human priests under the Old Covenant could never achieve perfect blamelessness and were subject to death and sin, Jesus Christ entered the world "without blemish and without spot" ([1 Peter 1:19](/1_peter/1-19 "1 Peter 1:19 - Christ's Precious Blood")), entirely free from sin and all moral imperfection. He is the High Priest who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Our Holy High Priest")). Unlike the Aaronic priests, who had to offer sacrifices for their own sins before they could offer for others, Jesus offered Himself as the perfect, once-for-all sacrifice ([Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Once-for-All Sacrifice")), thereby fulfilling and transcending the entire sacrificial system. Through His perfect life, death, and resurrection, Jesus has opened a new and living way for us to "approach" God with confidence ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace")), making us, His followers, a "holy priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Holy Priesthood")) who can now draw near to God not based on our own flawed physical or moral state, but solely on His perfect, unblemished work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Timothy 3:2

A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

1 Timothy 3:3

Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

Leviticus 22:19

[Ye shall offer] at your own will a male without blemish, of the beeves, of the sheep, or of the goats.

Leviticus 22:25

Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption [is] in them, [and] blemishes [be] in them: they shall not be accepted for you.

Matthew 23:16

Woe unto you, [ye] blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

Matthew 23:17

[Ye] fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

Matthew 23:19

[Ye] fools and blind: for whether [is] greater, the gift, or the altar that sanctifieth the gift?