Leviticus 21:6

KJV

They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, [and] the bread of their God, they do offer: therefore they shall be holy.

KJV (with Strong's)

They shall be holy {H6944} unto their God {H430}, and not profane {H2490} the name {H8034} of their God {H430}: for the offerings {H801} of the LORD {H3068} made by fire {H801}, and the bread {H3899} of their God {H430}, they do offer {H7126}: therefore they shall be holy {H6918}.

Complete Jewish Bible

Rather, they are to be holy for their God and not profane the name of their God. For they are the ones who present ADONAI with offerings made by fire, the bread of their God; therefore they must be holy.

Berean Standard Bible

They must be holy to their God and not profane the name of their God. Because they present to the LORD the offerings made by fire, the food of their God, they must be holy.

American Standard Version

They shall be holy unto their God, and not profane the name of their God; for the offerings of Jehovah made by fire, the bread of their God, they do offer: therefore they shall be holy.

Commentary

### SUMMARY
Leviticus 21:6 underscores the profound and non-negotiable requirement for Israel's priests to maintain a state of absolute holiness. This divine mandate was rooted in their unique role as mediators between God and His people, specifically in their handling of the sacred offerings presented to the Lord. Their personal sanctity was paramount, not only reflecting the character of the holy God they served but also safeguarding His name from any potential defilement or dishonor that could arise from unholy conduct in their sacred duties. The verse thus establishes a direct causal link between the priests' consecrated status and the reverence due to God's name and His holy provisions.

### CONTEXT
* **Literary Context:** Leviticus 21 forms a distinct section within the broader legal framework of the book, specifically detailing the laws governing the Aaronic priesthood. Chapters 1-16 primarily focus on the sacrificial system and the Day of Atonement, establishing the means by which a holy God could dwell among an unholy people. Chapters 17-27, often referred to as the "Holiness Code," shift focus to the holiness required of the people of Israel in their daily lives, reflecting God's own holiness (e.g., [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, For I Am Holy")). Within this code, chapter 21 sets out stricter regulations for the priests, distinguishing them from the general populace. These rules cover aspects like marriage, mourning rituals, and physical blemishes, all designed to ensure their ritual purity and moral integrity, which were essential for their proximity to God's presence and their handling of holy things. The immediate verses preceding [Leviticus 21:6](/leviticus/21-6 "Leviticus 21:6 - Priestly Holiness") detail prohibitions against priests defiling themselves through contact with the dead, except for immediate family, and specific rules regarding their marital choices, all reinforcing their unique, set-apart status.
* **Historical & Cultural Context:** In ancient Near Eastern cultures, priests often held significant social and religious standing, but the Israelite priesthood was unique in its rigorous demands for holiness, directly reflecting the character of Yahweh. Unlike pagan priests who might engage in ecstatic or even ritually impure practices, the Levitical priests were held to an exceptionally high standard of purity and conduct. This was crucial because they served as the primary interface between the transcendent, holy God of Israel and His covenant people. Their duties included officiating at sacrifices, maintaining the Tabernacle (and later, the Temple), teaching the Law, and discerning between the clean and the unclean ([Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Between Holy and Common")). The concept of "profaning the name of God" was deeply significant; it meant treating what was sacred as common or bringing dishonor upon God's reputation through one's actions, a concept also seen in the prohibition against taking God's name in vain in the [Ten Commandments](/exodus/20 "Exodus 20 - The Ten Commandments"). The offerings "made by fire" and "the bread of their God" were not merely symbolic acts but were considered God's "food" or "portion," requiring the utmost reverence and purity from those who handled them. Any defilement on the part of the priests could, in the Israelite worldview, directly defile God's sanctuary and bring judgment upon the people, as tragically illustrated by the sons of Aaron, Nadab and Abihu, in [Leviticus 10:1-3](/leviticus/10-1 "Leviticus 10:1-3 - Nadab and Abihu's Unholy Fire").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Holy (Hebrew, _qadosh'_):** This foundational Hebrew term signifies being "set apart," "consecrated," or "sacred." It denotes a separation from the common, the profane, or the mundane, for an exclusive divine purpose. In the context of Leviticus 21:6, for the priests to be "holy unto their God" meant they were to be distinct in character, conduct, and dedication, reflecting the very nature of the God they served, who is Himself supremely holy. Their holiness was not merely ceremonial but encompassed their moral and ethical lives, making them fit to approach and serve a holy God.
* **Profane (Hebrew, _chalal'_):** The verb _chalal_ means to "defile," "pollute," "desecrate," or "make common." It is the direct antithesis of _qadosh_. For the priests to "profane the name of their God" meant to treat what is sacred as if it were common or ordinary, thereby bringing dishonor, contempt, or disgrace upon God's reputation and character. This could occur through unholy actions, disregard for divine commands, or any behavior that diminished the awe and reverence due to the Lord. The priests' actions had direct implications for how God was perceived by the people and the nations.
* **Offerings of the LORD made by fire (Hebrew, _ishei Yahweh'_):** This phrase refers to the various sacrifices (burnt offerings, grain offerings, peace offerings, sin offerings, guilt offerings) that were consumed by fire on the altar. These were considered God's "food" or "portion" in a metaphorical sense, signifying His acceptance and consumption of the sacrifice. The term _ishei_ (from _ishsheh_) specifically points to offerings made by fire. The profound sacredness of these offerings, as direct provisions for God, necessitated extreme purity and reverence from the priests who handled them, underscoring the gravity of their responsibility.

#### Verse Breakdown
* **"They shall be holy unto their God,"**: This opening clause establishes the fundamental requirement for the priests. Their very being, their character, and their conduct were to be consecrated and set apart for the exclusive service of Yahweh. This was not an optional suggestion but a divine imperative, reflecting the nature of the God they served, who is intrinsically holy.
* **"and not profane the name of their God:"**: This is the negative corollary to the initial command for holiness. The priests were not only to be holy but also actively to avoid any action that would dishonor, defile, or treat as common the sacred name of God. Their conduct directly impacted God's reputation among the people and the nations, making this a command with far-reaching implications for divine honor.
* **"for the offerings of the LORD made by fire, [and] the bread of their God, they do offer:"**: This clause provides the crucial rationale or justification for the preceding commands. The priests' strict requirement for holiness and avoidance of profanation was directly tied to their unique function: they were the ones who handled the most sacred elements of Israelite worship – the fire offerings and the "bread of their God." These were considered God's portion, His "food," representing His sustenance and presence, thus demanding the utmost reverence and purity from those who presented them.
* **"therefore they shall be holy."**: This concluding clause serves as a powerful reiteration and summary, emphasizing the logical consequence and inescapable necessity of priestly holiness. Because of their sacred duties and their direct interaction with God's holy provisions, their holiness was not merely desirable but absolutely essential. It functions as a concluding affirmation, reinforcing the central theme of the verse.

#### Literary Devices
Leviticus 21:6 employs several potent literary devices to convey its message with force and clarity. **Repetition** is a prominent feature, with the word "holy" appearing at both the beginning and end of the verse. This creates a powerful **Inclusio**, framing the entire statement and emphasizing the central, non-negotiable nature of priestly holiness. The structure highlights that holiness is both the starting point and the ultimate goal. Furthermore, the verse demonstrates clear **Causality** through the use of "for" (כִּי - _ki_) and "therefore" (לָכֵן - _lakhen_). The "for" clause explains the reason for the command to be holy and not profane God's name (their handling of sacred offerings), while the "therefore" clause concludes by reiterating the necessity of holiness as a direct consequence of that sacred duty. This logical progression serves to underscore the profound **Emphasis** on the priests' unique responsibility and the direct link between their personal sanctity and the honor of God's name.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:6 encapsulates a core theological principle: the absolute necessity of holiness for those who draw near to a holy God in service. The meticulously detailed regulations for the Aaronic priesthood underscore God's transcendent purity and His demand for separation from anything common or defiling. This verse reveals that the priests' personal conduct was inextricably linked to the honor of God's name and the efficacy of the sacrificial system. Their holiness was not for their own sake but for the glory of God and the well-being of the covenant community. This principle extends beyond the Old Covenant, teaching us that our lives as believers, particularly those in leadership or service, reflect directly on the God we claim to serve. We are called to live lives set apart, recognizing that our actions can either hallow or profane His name in the eyes of the world.

* [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - God's Call to Holiness")
* [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - Believers as a Royal Priesthood")
* [Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")

### REFLECTION AND APPLICATION
While the specific ceremonial laws of the Aaronic priesthood are no longer binding for New Covenant believers, the profound spiritual principles embedded in Leviticus 21:6 remain timeless and deeply relevant. As followers of Christ, we are called a "royal priesthood" and a "holy nation" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - The Priesthood of All Believers")), privileged to draw near to God through Christ and offer spiritual sacrifices of praise, service, and our very lives ([Hebrews 13:15](/hebrews/13-15 "Hebrews 13:15 - Sacrifice of Praise")). This verse challenges us to consider the impact of our lives on God's reputation. Our conduct, character, and words either honor or dishonor His name in the world. Do we approach our spiritual duties—prayer, worship, Bible study, ministry, evangelism—with the reverence and purity that befits their sacred nature? Do we recognize that our daily lives, in all their mundane details, are opportunities to live "holy unto our God," thereby hallowing His name rather than profaning it? Leviticus 21:6 calls us to a life of intentional separation from the world's defilements and a deep commitment to living in a manner worthy of the God we serve, whose name is holy.

#### Questions for Reflection
* **In what specific areas of my life do I need to be more intentional about living "holy unto my God," recognizing that my actions reflect on His name?**
* **How does my approach to spiritual disciplines (e.g., prayer, worship, Bible study) demonstrate reverence for God and the sacred things He has given us?**
* **What practical steps can I take this week to ensure my words and actions consistently honor God's name, rather than inadvertently profaning it?**

### FAQ
**Why were the Old Testament priests held to such a high standard of holiness, distinct from the general population?**

Answer: The priests were held to an exceptionally high standard of holiness because of their unique and direct role as mediators between God and the people. They were consecrated to serve in the Tabernacle (and later the Temple), handling the most sacred elements of Israelite worship, including the sacrificial offerings that symbolized atonement and communion with God. Their proximity to God's holy presence and their responsibility for maintaining the sanctity of the sanctuary meant that any impurity or unholy conduct on their part could defile God's dwelling place and bring judgment upon the entire community. As [Leviticus 10:3](/leviticus/10-3 "Leviticus 10:3 - God's Holiness Demands Reverence") states, God declared, "Among those who are near me I will be sanctified, and before all the people I will be glorified." Their holiness was therefore essential for the integrity of Israel's worship and for upholding God's honor.

**What does it mean for the priests "not to profane the name of their God"?**

Answer: To "profane the name of their God" means to treat what is sacred as common, to dishonor or defile God's reputation, or to bring contempt upon His character through one's actions. God's "name" in the Old Testament often represents His very being, His character, and His authority. For the priests, whose lives and duties were so closely intertwined with God's presence and worship, any unholy conduct, disregard for divine commands, or ceremonial impurity would diminish the awe and reverence due to God. It would imply that God Himself was not truly holy or that His commands were not truly important, thereby bringing disgrace upon His name in the eyes of the people and the surrounding nations. This concept is deeply rooted in the [Third Commandment](/exodus/20-7 "Exodus 20:7 - Do Not Misuse God's Name"), which prohibits taking the Lord's name in vain.

**What were "the offerings of the LORD made by fire" and "the bread of their God" that the priests offered?**

Answer: "The offerings of the LORD made by fire" (Hebrew: _ishei Yahweh_) refers to the various animal and grain sacrifices that were consumed by fire on the altar in the Tabernacle or Temple. These included burnt offerings, sin offerings, guilt offerings, peace offerings, and grain offerings. These sacrifices were considered God's "portion" or "food" in a metaphorical sense, signifying His acceptance of the offering and His communion with His people. "The bread of their God" (Hebrew: _lechem Elohehem_) refers to the portions of certain offerings that were designated for the priests to eat, as well as the showbread presented in the sanctuary. These priestly portions were considered holy and were given by God as sustenance for the priests, who had no tribal land inheritance. Handling these sacred provisions, whether offering them to God or consuming them as God's representatives, required the utmost purity and reverence, underscoring the gravity of the priests' responsibilities.

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:6, with its stringent demands for priestly holiness, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament priests, despite their best efforts, were imperfect and temporary, requiring their own sacrifices for sin before they could mediate for others ([Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Perfect Sacrifice")). Jesus, however, is the [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 Superior Priesthood")). He perfectly embodies the holiness demanded in Leviticus 21:6, not needing to offer sacrifices for Himself because He was without sin ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sinless High Priest")). He offered Himself as the one, perfect, and eternal sacrifice, the true "offering of the LORD made by fire," taking away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Through His perfect life, atoning death, and resurrection, Jesus perfectly hallowed the name of God, fulfilling all righteousness and never profaning it. Moreover, in the New Covenant, all believers are made part of a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - The Royal Priesthood of Believers")), consecrated and made holy in Christ. We are now called to offer "spiritual sacrifices" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Spiritual Sacrifices"))—our lives, worship, and service—in union with our perfectly holy High Priest, thereby hallowing God's name in the world through His power.

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 3:11

And the priest shall burn it upon the altar: [it is] the food of the offering made by fire unto the LORD.

Leviticus 18:21

And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD.

1 Peter 2:9

But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Exodus 29:44

And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office.

Exodus 28:36

And thou shalt make a plate [of] pure gold, and grave upon it, [like] the engravings of a signet, HOLINESS TO THE LORD.

Leviticus 21:8

Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, [am] holy.

Malachi 1:6

¶ A son honoureth [his] father, and a servant his master: if then I [be] a father, where [is] mine honour? and if I [be] a master, where [is] my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?