Leviticus 21:22

KJV

He shall eat the bread of his God, [both] of the most holy, and of the holy.

KJV (with Strong's)

He shall eat {H398} the bread {H3899} of his God {H430}, both of the most {H6944} holy {H6944}, and of the holy {H6944}.

Complete Jewish Bible

He may eat the bread of his God, both the especially holy and the holy;

Berean Standard Bible

He may eat the most holy food of his God as well as the holy food,

American Standard Version

He shall eat the bread of his God, both of the most holy, and of the holy:

Commentary

### SUMMARY
Leviticus 21:22 delineates a crucial aspect of God's provision for the Levitical priesthood, specifically addressing those priests who, due to physical blemishes, were disqualified from actively ministering at the altar. Despite their inability to perform sacrificial rites, this verse affirms their continued right to partake of the sacred offerings—both "most holy" and "holy"—designated for priestly sustenance. It underscores God's meticulous care for His consecrated servants, balancing the stringent demands of divine holiness with compassionate provision for those set apart for His service, even when limited by physical imperfection.

### CONTEXT
* **Literary Context:** Leviticus chapter 21 is entirely dedicated to the laws governing the priests, the descendants of Aaron, emphasizing their unique status and the stringent requirements for their holiness and purity. The chapter begins by outlining regulations concerning their mourning practices and marriage choices (verses 1-15), designed to preserve their ritual purity. Verses 16-23 then shift focus to physical qualifications, listing various bodily blemishes—such as blindness, lameness, or a broken limb—that would prevent a priest from approaching the altar to offer sacrifices to the Lord. This section underscores the symbolic necessity of physical perfection in one who mediates between a perfect God and an imperfect people. Leviticus 21:22, therefore, serves as a vital clarification within this framework, providing a compassionate caveat: while these physical imperfections barred them from active service at the altar, they did not revoke their priestly status or their right to priestly sustenance from the sacred offerings. This verse highlights the nuanced balance between the absolute holiness required for direct service and the enduring covenantal provision for those consecrated to God.
* **Historical & Cultural Context:** In ancient Israel, the priesthood was not merely a religious office but a foundational pillar of society, responsible for mediating the covenant relationship between God and His people. Priests were economically dependent on the offerings brought by the Israelites, as they had no tribal land inheritance (cf. [Numbers 18:20-24](/numbers/18-20 "Numbers 18:20-24 - The Priests' Portion")). The meticulous regulations concerning priestly purity and physical perfection were not arbitrary; they reflected the profound understanding that the priests represented a holy God before His people and a sinful people before a holy God. Any blemish was seen as a deviation from the perfection inherent in God and thus unsuitable for direct interaction with His sacred presence at the altar or within the Tabernacle/Temple. This emphasis on physical integrity was common in ancient Near Eastern religious practices, where cultic purity was paramount. However, the unique aspect of the Israelite law, as seen in [Leviticus 21:22](/leviticus/21-22 "Leviticus 21:22 - Provision for Blemished Priests"), is the compassionate provision for those who, through no fault of their own, bore physical imperfections. It ensured that their livelihood, which was tied to their sacred office, was not jeopardized, demonstrating God's care for His consecrated servants even when they could not perform all duties. This contrasts with practices in some other cultures where physical imperfections might lead to complete ostracization.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Bread of his God (Hebrew: לֶחֶם אֱלֹהָיו, _lechem elohav'_):** This phrase is an idiomatic expression referring to the food or sustenance derived from the offerings made to God. In the context of the Old Testament, "bread" often signifies food in general, and "bread of his God" specifically denotes the portions of sacrifices and offerings that were designated for the priests to eat. It emphasizes that these provisions were not merely human sustenance but were consecrated food, originating from God's sacred economy and provided by Him for His servants. The phrase highlights the divine source and sacred nature of the priest's livelihood.
* **Most holy (Hebrew: קֹדֶשׁ קָדָשִׁים, _qodesh qodashim'_):** Literally meaning "holiness of holinesses" or "holy of holies," this term designates offerings of the highest sanctity. These portions were considered extremely sacred and were subject to the strictest regulations regarding their consumption. Examples include parts of the sin offering ([Leviticus 6:29](/leviticus/6-29 "Leviticus 6:29 - The Sin Offering")), the trespass offering ([Leviticus 7:6](/leviticus/7-6 "Leviticus 7:6 - The Trespass Offering")), and the meal offering ([Leviticus 6:16](/leviticus/6-16 "Leviticus 6:16 - The Grain Offering")). Consumption of these "most holy" portions was restricted exclusively to male priests, and it had to take place within the sacred precincts of the Tabernacle or Temple courts, underscoring their extreme holiness and the need to maintain ritual purity.
* **Holy (Hebrew: קֹדֶשׁ, _qodesh'_):** This term refers to offerings that were also sacred but of a lesser degree of sanctity compared to the "most holy." While still consecrated to God, their consumption was less restricted. Examples include portions of the peace offerings ([Leviticus 7:31-34](/leviticus/7-31 "Leviticus 7:31-34 - The Peace Offering")), heave offerings, and wave offerings ([Leviticus 10:14-15](/leviticus/10-14 "Leviticus 10:14-15 - Aaron's Sons Eat the Offerings")). These "holy" portions could often be eaten by the priests and their families (including daughters and servants, provided they were ritually clean) within the camp or city, though still with specific purity requirements. The distinction ensured that the varying degrees of sacredness in the offerings were respected.

#### Verse Breakdown
* **"He shall eat the bread of his God":** This clause refers to the priest who has a physical blemish, as described in the preceding verses (Leviticus 21:17-21). Despite being disqualified from actively ministering at the altar due to his imperfection, his fundamental status as a consecrated priest, a descendant of Aaron, remains. Therefore, God explicitly grants him the right to partake in the provisions set aside for the priesthood. This highlights God's compassionate care and enduring covenant with His chosen servants, ensuring their sustenance even when their physical limitations prevent full ceremonial duties. It underscores that their livelihood is a divine right, not solely dependent on their active performance.
* **"[both] of the most holy, and of the holy":** This specifies the categories of offerings from which the blemished priest is permitted to eat. The inclusion of both "most holy" and "holy" portions is significant. It means that even though he cannot approach the altar to offer sacrifices, he is still entitled to the full range of priestly sustenance, including the most sacred and restricted offerings. This reiterates that his sacred status and right to provision are not diminished by his blemish, only his ceremonial function at the altar. It underscores the enduring nature of God's provision for His consecrated ones, regardless of their physical limitations in service.

#### Literary Devices
Leviticus 21:22 employs several literary devices to convey its message with precision and theological depth. Firstly, **Legal Language** or **Casuistic Law** is evident throughout the chapter and this verse. The structure "If X, then Y" (implied: "If a priest has a blemish, then he shall eat...") is characteristic of Israelite law, providing specific rulings for particular cases. This precision ensures clarity in the divine regulations. Secondly, the verse uses **Merism** by specifying "the most holy, and of the holy." This rhetorical device uses two contrasting or complementary parts to represent a whole. In this case, "most holy" and "holy" encompass the entire spectrum of sacred offerings designated for priestly consumption, indicating that the blemished priest is entitled to *all* priestly provisions, without exception. Finally, while not a direct device within this verse, the broader context of Leviticus 21 utilizes **Symbolism**. The physical perfection required for active priestly service symbolizes the spiritual perfection and unblemished holiness required to approach a perfect God. The allowance for blemished priests to eat the holy food, however, introduces a counterpoint of divine compassion, indicating that while ritual perfection is necessary for *service*, a priest's *status* and God's *provision* are rooted in deeper covenantal realities beyond mere physical form.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:22 beautifully illustrates the tension and harmony between God's absolute holiness and His profound compassion. The meticulous regulations for the priesthood underscore God's demand for purity and perfection in those who represent Him, symbolizing the unblemished nature required to draw near to His holy presence. Yet, this verse reveals a remarkable act of divine grace within the strictures of the law: even those priests physically disqualified from active service at the altar were not abandoned but were fully provided for from the most sacred offerings. This teaches us about God's unwavering commitment to His covenant people, ensuring their sustenance and dignity even when they cannot perfectly fulfill all aspects of their calling. It distinguishes between ritual function and inherent sacred status, revealing a God who cares for the well-being of His servants, recognizing their inherent worth beyond their performance or physical capacity. This principle of divine provision, rooted in covenantal faithfulness, resonates throughout Scripture.

* [Philippians 4:19](/philippians/4-19 "Philippians 4:19 - God Will Supply All Your Needs")
* [Matthew 6:25-33](/matthew/6-25 "Matthew 6:25-33 - Do Not Worry")
* [2 Corinthians 12:9](/2_corinthians/12-9 "2 Corinthians 12:9 - God's Grace Is Sufficient")

### REFLECTION AND APPLICATION
Leviticus 21:22 offers profound insights for believers today, reminding us that God's care extends to all His consecrated ones, irrespective of perceived limitations or imperfections. Just as the blemished priest was still entitled to the "bread of his God," we, as a "royal priesthood" (cf. [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), are continuously sustained by God's grace and provision, even when we feel inadequate or unable to perform certain "duties." This verse challenges a performance-based view of worthiness, affirming that our value in God's eyes is rooted in His calling and covenant, not solely in our flawless execution of tasks. It encourages us to trust in God's unfailing provision, knowing that He sees beyond our outward appearance or physical capabilities to our consecrated status in Christ. Furthermore, the distinction between "most holy" and "holy" offerings reminds us of the sacredness of all that pertains to God. While we no longer offer animal sacrifices, this principle translates to how we approach spiritual disciplines, the Word of God, prayer, and the sacraments—with reverence, understanding, and a deep appreciation for their divine origin and purpose.

#### Questions for Reflection
* **How does Leviticus 21:22 challenge our understanding of "usefulness" or "worthiness" in God's service, particularly when we feel limited or imperfect?**
* **In what ways do we, as believers, partake of the "bread of our God" today, both physically and spiritually, and how does this verse deepen our appreciation for His provision?**
* **Considering the distinction between "most holy" and "holy" offerings, how can we cultivate a deeper reverence for what is sacred in our lives, recognizing God's holy presence in all things?**

### FAQ
**Why were priests with physical blemishes still allowed to eat the holy offerings?**

Answer: Priests with physical blemishes were allowed to eat the holy offerings because their blemishes, while disqualifying them from actively ministering at the altar (as detailed in [Leviticus 21:17-21](/leviticus/21-17 "Leviticus 21:17-21 - Priestly Blemishes")), did not negate their fundamental status as consecrated priests, descendants of Aaron. Their right to sustenance from the offerings was an inherent privilege of their priestly lineage and office, not solely dependent on their ability to perform ritual service. This demonstrates God's compassion and provision for His servants, ensuring their livelihood even when physical limitations prevented full ceremonial duties. It highlights a distinction between ritual perfection required for direct service and the enduring covenantal provision for those set apart for God.

**What is the difference between "most holy" and "holy" offerings?**

Answer: The distinction between "most holy" (Hebrew: _qodesh qodashim_) and "holy" (Hebrew: _qodesh_) offerings refers to different degrees of sanctity and corresponding restrictions on their consumption. "Most holy" offerings were of the highest sanctity, such as parts of the sin offering, trespass offering, and meal offering. These were extremely sacred and could only be eaten by male priests, within the sacred precincts of the Tabernacle or Temple courts, to maintain their extreme holiness (e.g., [Leviticus 6:29](/leviticus/6-29 "Leviticus 6:29 - The Sin Offering")). "Holy" offerings were also sacred but had fewer restrictions. Examples include portions of the peace offerings, heave offerings, and wave offerings. These could often be eaten by priests and their families (if ritually clean) within the camp or city, outside the immediate sacred area (e.g., [Leviticus 10:14](/leviticus/10-14 "Leviticus 10:14 - Aaron's Sons Eat the Offerings")). Leviticus 21:22 clarifies that blemished priests were entitled to both categories of provisions.

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:22, with its focus on the provision for blemished priests, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The Old Testament priesthood, with its stringent requirements for physical perfection, foreshadowed the necessity of a perfect mediator. Jesus, as our great High Priest, is utterly without blemish or imperfection, both physically and morally (cf. [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sympathetic High Priest")). He offered Himself, the perfect and unblemished Lamb of God, as the ultimate sacrifice for sin, a sacrifice that was "most holy" and eternally effective (cf. [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Perfect Sacrifice")). Through His perfect sacrifice and priestly ministry, Jesus has opened a new and living way for us to draw near to God, not based on our own perfection or lack of blemish, but on His finished work (cf. [Hebrews 10:19-22](/hebrews/10-19 "Hebrews 10:19-22 - Full Assurance of Faith")). Furthermore, Jesus Himself is the "bread of life" (cf. [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), providing spiritual sustenance for all who believe. Just as the blemished priest was sustained by the "bread of his God," we, who are spiritually blemished by sin, are fully sustained and made whole by partaking of Christ. Through Him, we are constituted a "royal priesthood" (cf. [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), not because of our own merit or perfection, but by His grace, enabling us to draw near to God and partake of all the spiritual provisions of His kingdom, despite our imperfections. This verse ultimately points to Christ's compassionate provision and the perfect access He grants us to God's holiness.

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

Leviticus 2:3

And the remnant of the meat offering [shall be] Aaron's and his sons': [it is] a thing most holy of the offerings of the LORD made by fire.

Numbers 18:9

This shall be thine of the most holy things, [reserved] from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, [shall be] most holy for thee and for thy sons.

Numbers 18:10

In the most holy [place] shalt thou eat it; every male shall eat it: it shall be holy unto thee.

Leviticus 6:16

And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

Leviticus 6:17

It shall not be baken with leaven. I have given it [unto them for] their portion of my offerings made by fire; it [is] most holy, as [is] the sin offering, and as the trespass offering.

1 Corinthians 9:13

Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar?

Leviticus 24:8

Every sabbath he shall set it in order before the LORD continually, [being taken] from the children of Israel by an everlasting covenant.