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Commentary on Leviticus 22 verses 1–9
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.
3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.
4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
5 Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,
I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, Lev 22:4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, Lev 22:6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, Lev 22:3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (Th2 1:9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (Lev 22:9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.
II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, Lev 22:2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (Joh 13:10), to wash his hands, and so to compass the altar, Psa 26:6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, Lev 22:2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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 22:1 serves as a foundational introductory statement, signaling the commencement of a new set of divine instructions specifically concerning the priests (the sons of Aaron) and the meticulous regulations for handling holy things and offerings. This verse, a common formula throughout the Pentateuch, underscores the divine origin and absolute authority of the commands that follow, emphasizing that these are not human ordinances but direct revelations from the LORD, mediated through Moses to the Israelite community, thereby establishing the sanctity and imperative nature of the subsequent laws.
CONTEXT
Literary Context: Leviticus 22:1 acts as a pivotal transition within the book of Leviticus, bridging the general laws of holiness for the community and priests (Leviticus 17-21) with specific regulations concerning the handling of sacred offerings. The preceding chapters culminated in detailed requirements for the personal holiness of the priests (Leviticus 21), ensuring their fitness for service. This verse shifts the focus from the person of the priest to the performance of their duties, particularly regarding their interaction with and consumption of holy offerings. It sets the stage for a series of detailed stipulations (Leviticus 22:2-33) that reinforce the high standards of purity and reverence required of those who minister in the tabernacle, ensuring that the sanctity of God's provisions is meticulously maintained and profane contact is prevented.
Historical & Cultural Context: In the ancient Near East, law codes often began with pronouncements of divine origin to establish their authority and legitimacy. For Israel, the consistent repetition of "And the LORD spake unto Moses, saying" throughout the Pentateuch, as seen here in Leviticus 22:1, highlights the unique nature of their covenant relationship with YHWH. Unlike other nations whose laws might be attributed to human kings or mythical deities, Israel's entire legal and moral framework was presented as direct revelation from their living, covenant-making God. Moses' role as the sole mediator between God and the people was unparalleled, as evidenced by passages like Exodus 19:9, where God affirms His intention to speak directly to Moses. This divine speech underscored the absolute imperative for obedience and the gravity of the instructions, especially concerning the sanctity of the tabernacle worship and the purity of those who served within it, reflecting God's holy character.
Key Themes: This verse contributes significantly to several major theological and narrative themes prevalent in Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of Divine Revelation and Authority, asserting that God is an active, communicating deity who directly imparts His will to humanity, making His commands absolute and non-negotiable. Secondly, it underscores the theme of Holiness, both God's intrinsic holiness and the derivative holiness required of His people, especially those who serve Him. The meticulous laws that follow this introduction emphasize the necessity of purity in approaching God and His sacred things, a concept central to Leviticus 11 through Leviticus 15. Thirdly, it highlights the theme of Mediation, with Moses serving as God's chosen conduit for delivering divine instructions to Israel, a role that foreshadows future prophetic and priestly mediation. Finally, it reinforces the theme of Covenant Relationship, where God, as the sovereign YHWH, establishes the terms of His relationship with Israel through explicit commands, demanding obedience as a sign of their faithfulness to the covenant established at Sinai (e.g., Exodus 24).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Leviticus 22:1 is a Formulaic Introduction. The precise phrase "And the LORD spake unto Moses, saying" is a recurring literary formula found hundreds of times throughout the Pentateuch (e.g., Exodus 25:1, Numbers 1:1). This pervasive Repetition serves to constantly reinforce the divine authority and origin of the Law, ensuring that the Israelites never lose sight of the fact that their statutes and ordinances come directly from YHWH. It acts as a powerful rhetorical device, underscoring the absolute imperative for obedience and the gravity of the divine mandates. Furthermore, it exemplifies Divine Speech, where God is presented as an active, communicating agent, directly intervening in the lives of His people by providing explicit guidance for their worship and conduct. This establishes the foundational premise that all subsequent laws are divine mandates, not human suggestions or cultural adaptations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:1, though brief, is pregnant with profound theological significance. It fundamentally asserts the principle of divine revelation: God is not silent but actively communicates His will to humanity. This communication is inherently authoritative, demanding absolute obedience from His covenant people. The verse establishes Moses as the indispensable mediator of this revelation, a pattern that points to the necessity of a divine-human bridge for understanding God's truth and receiving His commands. Moreover, by introducing a chapter focused on priestly holiness and the meticulous handling of sacred things, it implicitly reinforces the overarching theme of God's absolute holiness and the meticulous standards required for anyone approaching Him or His sacred provisions. It underscores that access to God and His blessings is predicated on adherence to His revealed will, emphasizing the sanctity of worship and the seriousness of priestly duties in maintaining the purity of the tabernacle and the people.
REFLECTION AND APPLICATION
This seemingly simple introductory verse carries profound implications for believers today. It serves as a powerful reminder that the entirety of Scripture is God-breathed, originating from the divine mind and communicated through chosen human instruments. Just as the ancient Israelites were to receive God's words through Moses with utmost reverence and obedience, so too are we called to approach the Bible as the authoritative, infallible Word of God. This foundational truth demands that we listen intently, study diligently, and apply faithfully what God has revealed, rather than relying on human wisdom, cultural trends, or personal preferences. It underscores that true worship, genuine service, and authentic spiritual growth must be rooted in God's revealed will, not in fleeting emotions or subjective interpretations. Understanding the divine origin of these commands cultivates a deeper sense of awe and responsibility in our spiritual lives, prompting us to pursue holiness and reverence in all our interactions with God and His sacred truths, recognizing that His word is living and active, sharper than any two-edged sword.
Questions for Reflection
FAQ
Why does the Bible so often repeat "And the LORD spake unto Moses, saying"?
Answer: This repetitive formula serves several crucial purposes. Firstly, it constantly reinforces the divine authority of the laws and instructions. It ensures that the reader understands that these are not human inventions or cultural traditions, but direct commands from God Himself. Secondly, it highlights Moses' unique and indispensable role as God's chosen mediator. He is the specific individual through whom God chose to reveal His covenant and statutes to Israel. Finally, the repetition emphasizes the continuity and coherence of God's revelation, marking distinct sections of divine discourse and underscoring the ongoing, active involvement of YHWH in the life of His people, providing explicit guidance for their worship and conduct, as seen throughout books like Exodus and Numbers.
What is the significance of "the LORD" (YHWH) here, rather than a more general term for God?
Answer: The use of "the LORD" (YHWH, the covenant name of God) is highly significant. It identifies the speaker not as a generic deity but as the personal, relational God who entered into a covenant with Abraham, Isaac, and Jacob, and who delivered Israel from slavery in Egypt. This name underscores His faithfulness, His power, and His unique relationship with Israel. When YHWH speaks, it is the sovereign, covenant-keeping God who is giving direct, authoritative instructions to His people, emphasizing His personal involvement in their lives and His meticulous concern for their holiness and worship, as further detailed in Leviticus 22.
Does this introductory verse have any relevance for New Testament believers, given its Old Covenant context?
Answer: Absolutely. While the specific regulations that follow Leviticus 22:1 pertain to the Old Covenant priesthood, the introductory formula itself establishes timeless theological principles. It underscores the fundamental truth that God is a God who speaks and reveals His will. This principle of divine revelation is foundational to all of Scripture, culminating in the person of Jesus Christ, who is the Word made flesh (John 1:14). For New Testament believers, this verse reminds us that the Bible is God's inspired Word, authoritative and true (2 Timothy 3:16). It calls us to approach all of Scripture with reverence, recognizing its divine origin and seeking to understand and obey God's revealed will for our lives, which is now fully revealed in Christ and the New Covenant.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:1, with its emphasis on "the LORD spake unto Moses, saying," beautifully foreshadows the ultimate divine revelation and mediation found in Jesus Christ. Just as God spoke through Moses to establish the Old Covenant and its laws of holiness, so too has He spoken His final and most complete word through His Son, Jesus, as declared in Hebrews 1:1-2. Jesus is not merely a prophet or a mediator like Moses; He is the very Word of God made flesh (John 1:14), the perfect embodiment of divine revelation. The meticulous standards of holiness required of the Old Covenant priests, introduced by this verse, find their perfect fulfillment in Christ's own spotless life and atoning sacrifice. He is the perfect High Priest (Hebrews 4:14), who, through His single, perfect offering, has consecrated believers, making them a "royal priesthood" (1 Peter 2:9) in Him. Thus, the divine authority and call to holiness initiated by God's speaking to Moses are perfectly realized and eternally secured in the person and work of Jesus Christ, through whom we now have direct access to God the Father by one Spirit (Ephesians 2:18).