Leviticus 21:23

KJV

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.

KJV (with Strong's)

Only he shall not go in {H935} unto the vail {H6532}, nor come nigh {H5066} unto the altar {H4196}, because he hath a blemish {H3971}; that he profane {H2490} not my sanctuaries {H4720}: for I the LORD {H3068} do sanctify {H6942} them.

Complete Jewish Bible

only he is not to go in to the curtain or approach the altar, because he has a defect - so that he will not profane my holy places, because I am ADONAI, who makes them holy.'"

Berean Standard Bible

but because he has a defect, he must not go near the veil or approach the altar, so as not to desecrate My sanctuaries. For I am the LORD who sanctifies them.’”

American Standard Version

only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I am Jehovah who sanctifieth them.

Commentary

### SUMMARY
Leviticus 21:23 articulates a crucial prohibition within the Mosaic Law, stipulating that priests with physical blemishes, though permitted to partake of holy food, were strictly forbidden from entering the Most Holy Place beyond the veil or approaching the altar of burnt offering. This divine mandate was not a judgment on the individual's worth but a stringent measure to safeguard the absolute holiness of God's designated sanctuaries, which He Himself had consecrated, thereby preventing any symbolic defilement of His sacred presence and upholding the integrity of the ceremonial system.

### CONTEXT
* **Literary Context:** Leviticus 21:23 concludes a specific subsection [Leviticus 21:16-23](/leviticus/21-16 "Leviticus 21:16-23 - Priestly Qualifications") within the broader priestly code of [Leviticus chapters 21-22](/leviticus/21 "Leviticus 21-22 - Laws for Priests"). The preceding verses (Leviticus 21:16-22) meticulously enumerate a comprehensive list of physical deformities—such as blindness, lameness, a flattened nose, or a broken foot or hand—that would disqualify a descendant of Aaron from performing active priestly service at the altar or within the sanctuary. While these priests with blemishes were still allowed to eat of the holy offerings, their physical imperfections prevented them from officiating in the most sacred spaces. This particular verse, Leviticus 21:23, serves as a summary prohibition, reiterating the core restriction on access to the veil and altar, thereby reinforcing the overarching principle of symbolic perfection required for those who mediated between a holy God and His people.
* **Historical & Cultural Context:** In ancient Israel, the priesthood, established through Aaron and his descendants, served as the divinely appointed conduit for Israel's worship and access to God. The Tabernacle, and later the Temple, represented God's dwelling place among His people, a sacred space demanding the utmost reverence and purity. Unlike many ancient Near Eastern cults where physical perfection was often associated with the deity's favor or the priest's personal status, the Levitical requirements for priests were fundamentally symbolic. They were not a judgment on the inherent worth or moral character of individuals with disabilities, but rather a visual and tangible representation of the flawless perfection required to approach a holy God. The physical integrity of the priest, especially in the most sacred acts of worship at the altar and behind [the veil](/exodus/26-31 "Exodus 26:31 - The Veil of the Tabernacle"), was crucial for maintaining the symbolic purity of the sanctuary itself, which God declared He had sanctified. This ensured that the sacred space remained untainted by any perceived imperfection that might symbolically profane God's presence.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of **Holiness**, emphasizing God's absolute purity and His demand for separation from anything common or defiling. The meticulous regulations for the priests and the sanctuary underscore the principle that God's presence requires a corresponding level of sanctity from those who serve Him and the spaces where He dwells. Closely related is the theme of **Mediation and Access**, highlighting the strict conditions under which sinful humanity could approach a holy God. The physical perfection of the priest symbolized the spiritual perfection necessary for effective mediation, foreshadowing the ultimate, perfect Mediator. Finally, the verse reinforces the theme of **Divine Sovereignty and Authority**, as God Himself declares, "I the LORD do sanctify them," asserting His ultimate right to define what is holy and how He is to be approached, a principle echoed throughout the Mosaic Law, such as in the commandments concerning the Sabbath [Exodus 20:8-11](/exodus/20-8-11 "Exodus 20:8-11 - The Commandment to Keep the Sabbath Holy") and clean and unclean foods [Leviticus 11](/leviticus/11 "Leviticus 11 - Laws Concerning Clean and Unclean Animals").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Blemish (Hebrew, _mʼûwm'_):** This term (H3971) refers to a physical defect, flaw, or imperfection. In the context of Leviticus 21, it denotes any of the specific physical deformities or conditions that rendered a priest ceremonially unfit for certain sacred duties, though not morally impure. The presence of a "blemish" on a priest would symbolically mar the perfection required for mediating between a perfect God and His people, thus preventing them from serving in the most holy areas of the sanctuary. It signifies a lack of wholeness or integrity in the physical form that was deemed necessary for representing the divine.
* **Profane (Hebrew, _châlal'_):** This primitive root (H2490) means to bore, wound, dissolve, and figuratively, to profane, defile, or treat as common that which is holy. In this verse, it carries the strong implication of violating the sacredness of God's sanctuaries. A blemished priest performing duties in these areas would symbolically "profane" them, treating them as less than holy, thereby diminishing their consecrated status and God's glory in the eyes of the people. It speaks to the severe consequence of disregarding God's standards for His holy dwelling.
* **Sanctify (Hebrew, _qâdash'_):** This primitive root (H6942) means to be, make, pronounce, or observe as clean or holy, to set apart, or consecrate. When God declares, "I the LORD do sanctify them," it emphasizes that the holiness of the Tabernacle and its sacred objects (like the veil and altar) is not inherent or derived from human effort, but rather originates from God's own divine declaration and presence. This divine act of consecration demands a corresponding level of purity and perfection from those who serve within these set-apart spaces, reinforcing the gravity of the prohibition against profaning them. It underscores God's active role in establishing and maintaining the sanctity of His dwelling.

#### Verse Breakdown
* **"Only he shall not go in unto the vail, nor come nigh unto the altar":** This clause specifies the precise areas from which a blemished priest is prohibited. "The vail" (Hebrew: _pôreketh_, H6532) refers to the thick curtain separating the Holy Place from the Most Holy Place (the Holy of Holies), the innermost sanctuary where God's unique presence was manifested above the Ark of the Covenant. "The altar" (Hebrew: _mizbêach_, H4196) here refers to the altar of burnt offering in the courtyard, central to the sacrificial system and the primary point of atonement. The dual prohibition emphasizes that even proximity to these supremely holy elements of the sanctuary was forbidden for those with physical imperfections, underscoring the strict boundaries of sacred space and the absolute purity required for priestly functions.
* **"because he hath a blemish":** This phrase states the explicit reason for the restriction. The physical "blemish" (Hebrew: _mʼûwm_, H3971) is the disqualifying factor. It is not a moral failing, but a symbolic imperfection that would, in the ceremonial system, detract from the visual and symbolic perfection required for priestly service in the most sacred acts of worship. This highlights that the requirement was not about personal sin, but about ceremonial fitness to represent a perfect God.
* **"that he profane not my sanctuaries":** This clause articulates the divine purpose behind the prohibition. The term "profane" (Hebrew: _châlal_, H2490) means to defile, pollute, or treat as common that which is holy. The concern is not merely for the priest's personal holiness but for the integrity and sacredness of God's dwelling places. A blemished priest performing duties in these areas would symbolically violate the sanctity of the Tabernacle/Temple, rendering it common or impure in the eyes of the people and, more importantly, before God. This emphasizes the divine jealousy for the purity of His dwelling.
* **"for I the LORD do sanctify them":** This concluding declaration provides the ultimate theological ground for the entire prohibition. God Himself, identified as "the LORD" (Hebrew: _Yᵉhôvâh_, H3068), is the one who "sanctifies" (Hebrew: _qâdash_, H6942) these places, setting them apart as holy. Because their holiness originates from God's own nature and act, any violation of their sanctity is a direct affront to Him. This statement reinforces God's absolute sovereignty over His dwelling place and His unwavering demand for purity in all that pertains to His worship, establishing the non-negotiable nature of these divine commands.

#### Literary Devices
Leviticus 21:23 employs several literary devices to convey its profound theological message. Central to the verse is **Symbolism**: the physical perfection required of the priests and the unblemished state of the sanctuaries are not merely arbitrary rules but powerful symbols. The priest's unblemished body symbolizes the spiritual perfection and wholeness required to approach a holy God, while the pristine state of the sanctuary symbolizes God's own absolute purity and transcendence. Any physical imperfection would symbolically mar this representation, diminishing the holiness of the divine encounter. The phrase "go in unto the vail, nor come nigh unto the altar" utilizes **Merism**, a rhetorical device where two contrasting or complementary parts are used to represent a comprehensive whole. Here, "the vail" (representing the Most Holy Place, the innermost sanctuary) and "the altar" (representing the place of sacrifice in the courtyard, the primary point of public worship) collectively encompass the entirety of the most sacred ritual spaces within the Tabernacle/Temple. This emphasizes the comprehensive nature of the prohibition, extending to all critical points of access to God's presence. Finally, the concluding phrase, "for I the LORD do sanctify them," serves as a **Divine Declaration**, grounding the entire commandment in God's own authority and inherent holiness. This direct statement from Yahweh underscores the ultimate source of the sanctuary's sanctity and the non-negotiable nature of the requirements for those who serve within it, reinforcing His absolute sovereignty.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:23 profoundly underscores the non-negotiable holiness of God and the absolute purity required for approaching Him. The physical blemishes of the priests served as potent symbols of imperfection, highlighting the chasm between humanity's fallen state and God's unblemished glory. This regulation was not about discrimination against those with disabilities but about maintaining a visual and ceremonial standard that pointed to a perfect God who cannot tolerate imperfection in His immediate presence. The meticulous laws concerning the sanctuary and its ministers reveal God's meticulous care for His dwelling place and His desire for a people set apart, reflecting His own character. Ultimately, these Old Testament requirements foreshadowed the need for a truly perfect mediator, one without any blemish, to bridge the gap between a holy God and sinful humanity, thereby offering a pathway to genuine reconciliation.

* [Exodus 29:44](/exodus/29-44 "God's Sanctification of the Tabernacle and Altar")
* [Hebrews 9:8](/hebrews/9-8 "The Holy Spirit Signifying Access Through the Veil")
* [1 Peter 1:15-16](/1_peter/1-15 "Call to Holiness")

### REFLECTION AND APPLICATION
While the specific ceremonial laws of Leviticus no longer apply to New Covenant believers, the profound spiritual principles embedded in Leviticus 21:23 remain eternally relevant. As Christians, we are called a "royal priesthood" [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood"), no longer offering animal sacrifices but spiritual ones—our lives, our worship, our service. The Old Testament's emphasis on physical perfection for priestly service at the altar and veil serves as a powerful reminder of God's absolute holiness and His demand for purity in our approach to Him. Our "blemishes" are no longer physical but spiritual: sin, unconfessed wrongdoing, impure motives, or an unholy lifestyle. This verse challenges us to examine our hearts and lives, asking whether we are approaching God's presence with the reverence and spiritual integrity He deserves. It reminds us that true access to God is not earned by our own perfection, but is granted solely through the perfect, unblemished sacrifice of Jesus Christ, who makes us acceptable and enables us to draw near with confidence, transforming our spiritual imperfections through His grace.

#### Questions for Reflection
* **In what ways might I be approaching God's "sanctuary" (prayer, worship, service) with spiritual "blemishes" that need to be confessed and cleansed?**
* **How does the absolute holiness of God, as revealed in this verse, shape my understanding of worship and my daily walk, prompting greater reverence and intentionality?**
* **Considering Christ as our perfect High Priest, how does His blemish-free sacrifice empower me to draw near to God with confidence, despite my own imperfections, and what does this access mean for my life?**

### FAQ
**Does this verse mean God discriminates against people with disabilities?**

Answer: No, this verse does not imply that God discriminates against or devalues individuals with disabilities. The prohibitions in Leviticus 21 were ceremonial and symbolic, not moral. They were specific to the priestly office and the Tabernacle/Temple service in the Old Covenant, designed to visually represent the absolute perfection required to approach a holy God. The physical integrity of the priest symbolized the spiritual perfection of the mediator. These laws were never intended to suggest that a person with a physical blemish was inherently less worthy or sinful. In fact, other parts of the Law commanded care for the vulnerable, including those with disabilities [Leviticus 19:14](/leviticus/19-14 "Leviticus 19:14 - Do Not Curse the Deaf or Put a Stumbling Block Before the Blind"). Jesus, in the New Testament, consistently showed compassion and healed those with physical infirmities, demonstrating God's boundless love for all people, regardless of their physical condition [Matthew 11:5](/matthew/11-5 "Matthew 11:5 - Jesus' Miracles for the Blind and Lame").

**What is the significance of the veil and the altar in this context?**

Answer: The veil and the altar represent the most sacred and central elements of Old Testament worship, serving as focal points for God's presence and atonement. The veil [Exodus 26:31-33](/exodus/26-31 "Exodus 26:31-33 - The Veil of the Tabernacle") separated the Holy Place from the Most Holy Place (Holy of Holies), where the Ark of the Covenant resided, symbolizing God's immediate and unapproachable presence. Only the High Priest could pass beyond it, and only once a year on the Day of Atonement, underscoring its immense sanctity. The altar, specifically the altar of burnt offering in the courtyard, was where sacrifices were made for atonement, serving as the primary means by which sin was addressed and communion with God was maintained. Prohibiting blemished priests from these areas underscored the extreme sanctity of God's presence and the symbolic perfection required for any interaction with it, ensuring that nothing perceived as imperfect would symbolically profane God's holy dwelling place or diminish the gravity of approaching Him.

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:23, with its stringent requirements for a physically unblemished priesthood and sanctuary, finds its ultimate and glorious fulfillment in Jesus Christ. The Old Covenant system, with its limitations and symbolic imperfections, consistently pointed forward to a perfect reality. Unlike the Levitical priests who were flawed men, prone to sin and subject to physical blemishes, Jesus is our [great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" [Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Perfect Priesthood"). He possessed no blemish, not merely physically, but spiritually and morally, being "without sin" [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Christ's Sinless Nature"). His perfect, once-for-all sacrifice on the cross was the ultimate atonement, fulfilling all the symbolic sacrifices of the Old Testament. The dramatic tearing of [the temple veil](/matthew/27-51 "Matthew 27:51 - The Tearing of the Temple Veil") at the moment of His death vividly symbolized the removal of all barriers, granting direct and confident access for all believers into the very presence of God, into the true [heavenly sanctuary](/hebrews/9-24 "Hebrews 9:24 - Christ's Entry into the Heavenly Sanctuary"). Through Christ, the need for a human priesthood bound by physical perfections is superseded, as He Himself is the perfect, eternal High Priest who has opened a "new and living way" [Hebrews 10:19-20](/hebrews/10-19 "Hebrews 10:19-20 - Access to God Through Christ's Blood") for us to draw near to God's holy presence, not through our own merit or lack of physical blemish, but through His flawless perfection and atoning 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

Leviticus 21:12

Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God [is] upon him: I [am] the LORD.

Exodus 40:26

And he put the golden altar in the tent of the congregation before the vail:

Exodus 40:27

And he burnt sweet incense thereon; as the LORD commanded Moses.

Leviticus 15:31

Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that [is] among them.

Ezekiel 44:9

Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that [is] among the children of Israel.

Ezekiel 44:14

But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.

Exodus 30:6

And thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee.