TRV
Translation
KJV (with Strong's)
Young's Literal Translation
or a man in whom there is a breach in the foot, or a breach in the hand,
In the KJVVerse 3,365 of 31,102
Study This Verse
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 21:19 specifies two physical impairments—being "brokenfooted" or "brokenhanded"—that would disqualify a descendant of Aaron from actively serving as a priest in the tabernacle or temple. These regulations are part of a broader divine mandate within the Holiness Code, emphasizing the physical wholeness required for those ministering in God's presence. This physical integrity was not a judgment of an individual's moral worth but served as a profound symbolic representation of the unblemished holiness, perfection, and wholeness necessary to approach a perfectly holy God and mediate on behalf of His people, thereby underscoring the gravity and sanctity of divine service in ancient Israel.
CONTEXT
Literary Context: Leviticus 21 is a crucial segment of the Holiness Code (Leviticus 17-27), which meticulously outlines the standards of purity and holiness demanded of the Israelite community, with a particular focus on the consecrated priesthood. The chapter systematically progresses from general regulations for all priests (such as prohibitions regarding mourning rituals and marriage in Leviticus 21:1-9) to more stringent requirements for the High Priest (detailed in Leviticus 21:10-15). Verses Leviticus 21:16-23 then enumerate a comprehensive list of physical blemishes that would prevent a priest from performing sacrificial duties at the altar, though they were still permitted to partake of the holy offerings. Leviticus 21:19 specifically addresses severe, debilitating injuries to the limbs, highlighting that even functional impairments, not merely cosmetic ones, rendered a priest unfit for active ritual service. The entire chapter, culminating in Leviticus 21:24, reinforces the divine origin and non-negotiable nature of these sacred requirements for maintaining the sanctity of the sanctuary.
Historical & Cultural Context: In the broader ancient Near Eastern religious landscape, physical perfection was frequently linked to divine favor and ritual purity, often seen as a prerequisite for priests or sacrificial animals. While sharing some superficial similarities, Israel's regulations, divinely revealed by Yahweh, were fundamentally distinct in their profound theological emphasis on the absolute holiness of God and the symbolic nature of the priest's mediatorial role. The Tabernacle, and later the Temple, was understood as the sacred dwelling place of God's presence, the very intersection of the divine and human realms. The priest served as a vital intermediary, representing a perfectly holy God to an imperfect people and, conversely, an imperfect people to a holy God. Consequently, the priest's physical state was mandated to symbolically reflect the perfection, integrity, and unblemished nature of the divine being he served, as well as the ideal, unblemished state of the worshiper approaching God. A priest with a "broken foot" or "broken hand" would not only face practical limitations in performing precise rituals but would also visually present an image of imperfection or incompleteness, potentially diminishing the awe and reverence due to God's sanctuary. These rules were not punitive but rather protective, designed to safeguard the sanctity of the worship system and preserve the integrity of the priesthood as a pure reflection of God's own perfect character, a principle echoed in commands like Leviticus 19:2.
Key Themes: The regulations in Leviticus 21:19 contribute significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, which permeates the entire book, encapsulated in the repeated command, "You shall be holy, for I the Lord your God am holy" (Leviticus 19:2). The physical perfection of the priests underscores that God's presence demands an unblemished approach, symbolizing a separation from anything impure or incomplete. This ties directly into the theme of Mediation, as the priest functions as a bridge between God and humanity. His physical integrity was a visual aid, signifying the ideal, unblemished nature of the one who stands before God on behalf of others. Furthermore, the passage highlights the theme of Perfection and Wholeness in divine service. While not implying moral perfection, the physical requirements emphasized that God deserves the very best, a complete and unmarred offering of service, foreshadowing the ultimate, perfect sacrifice. Finally, it reinforces the Sanctity of the Sanctuary and Divine Presence, teaching that the space where God dwells is profoundly sacred and requires the utmost reverence and purity in all who minister within it, as seen in the strictures surrounding the Tabernacle in Exodus 40.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Leviticus 21:19 and the surrounding verses is Symbolism. The physical wholeness demanded of the priests is deeply symbolic of the spiritual integrity, unblemished holiness, and perfection required to approach a holy God. The absence of any physical defect in the priest was not a judgment on personal sinfulness but rather a powerful visual representation of the unblemished character of God Himself and the ideal state of purity and wholeness expected in worship. The passage also employs Legal Enumeration, systematically listing specific physical conditions that would disqualify a priest. This precise and comprehensive cataloging ensures clarity and removes ambiguity from the divine law, leaving no room for subjective interpretation regarding eligibility. Furthermore, there is an element of Metonymy, where the physical defect (e.g., a "broken foot" or "broken hand") stands for the priest's overall unsuitability for sacred office. The imperfection of a part signifies a lack of the complete, unblemished wholeness required for the sacred duties of the priesthood.
THEOLOGICAL AND THEMATIC CONNECTIONS
The stringent physical requirements for the Levitical priesthood in Leviticus 21:19 underscore a profound theological truth: God's absolute holiness demands perfection in approach and service. These regulations were not arbitrary but served as object lessons, teaching Israel about the seriousness of drawing near to a holy God. The priest, as a mediator, had to embody a symbolic perfection, reflecting the unblemished nature of the God he served and the ideal state of purity required for communion with Him. While these laws were specific to the Old Covenant priesthood, their underlying principles of integrity, wholeness, and reverence for God resonate deeply. They foreshadow the ultimate, perfect High Priest, Jesus Christ, who alone perfectly fulfills the requirement of blemish-free purity, not just physically, but morally and spiritually, making Him the only truly qualified mediator.
REFLECTION AND APPLICATION
While the literal application of Leviticus 21:19 has passed with the fulfillment of the Old Covenant in Christ, its spiritual principles remain profoundly relevant for believers today. As a "royal priesthood" (1 Peter 2:9), we are called to offer spiritual sacrifices and to live lives that reflect God's holiness. The physical perfection required of the Old Testament priest serves as a powerful metaphor for the spiritual wholeness God desires in us. Are there "broken" areas in our lives—spiritual "limps" or "crippled hands"—that hinder our full and effective service to God? These might include unconfessed sin, divided loyalties, spiritual laziness, bitterness, or a lack of integrity in our words and actions. God desires our wholehearted devotion, a life presented as a "living sacrifice, holy and pleasing to God" (Romans 12:1). This calls us to a continuous process of sanctification, allowing the Holy Spirit to heal our spiritual infirmities, mend our brokenness, and conform us to the image of Christ, so that our service may be truly unblemished in His sight and bring glory to His name.
Questions for Reflection
FAQ
Did these physical defects imply sinfulness on the part of the individual?
Answer: No, the physical defects listed in Leviticus 21:19 and the surrounding verses did not imply that the individual was sinful, morally inferior, or under divine judgment. These conditions were often present from birth or the result of accidents, entirely outside the individual's control. The disqualification was purely for ritual and symbolic purposes, not a judgment of character or spiritual standing. The priest's physical wholeness was a necessary symbolic representation of the perfection and holiness of God Himself, and the unblemished nature required for approaching Him in worship. It underscored the sanctity of the tabernacle/temple service and the absolute purity of the divine presence, not the personal sinfulness of the individual.
How do these Old Testament rules about physical perfection for priests apply to Christians today?
Answer: For Christians, the literal application of these rules has been fulfilled and superseded by Jesus Christ, our perfect High Priest. We are no longer under the Old Covenant law concerning physical blemishes for priesthood. However, the underlying spiritual principles remain profoundly relevant. Believers are called a "royal priesthood" (1 Peter 2:9), meaning we are all called to minister to God and to the world through worship, prayer, and service. The emphasis shifts from physical perfection to spiritual integrity and wholeness. God desires our wholehearted devotion, free from spiritual "blemishes" like hypocrisy, unconfessed sin, divided loyalties, or a lack of spiritual fervor. We are to present ourselves as "living sacrifices, holy and pleasing to God" (Romans 12:1). This means striving for purity in thought, word, and deed, allowing the Holy Spirit to sanctify us and make us more like Christ, so that our spiritual service is offered without blemish in God's sight.
CHRIST-CENTERED FULFILLMENT
Leviticus 21:19, with its strict requirements for priestly physical perfection, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament priests, with all their human limitations and physical imperfections, could only ever be a shadow of the perfect mediator to come. Jesus, however, is the "high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He possessed no physical blemish, nor any spiritual or moral defect; He was "without sin" (Hebrews 4:15), perfectly embodying the unblemished wholeness that the Levitical law symbolically demanded. His sacrifice was therefore truly "without blemish or spot" (1 Peter 1:19), perfectly satisfying the divine standard of holiness that the Levitical laws symbolized. Through His perfect life and atoning death, Christ has opened a new and living way for all believers to draw near to God (Hebrews 10:19-20). We no longer need priests with physically unblemished bodies, because we have a High Priest who is eternally perfect and whose once-for-all sacrifice has made us spiritually whole and acceptable in God's sight, enabling us to offer spiritual sacrifices as a "holy priesthood" (1 Peter 2:5) in His name.