TRV
Translation
King James Version
And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
Complete Jewish Bible
They are not to profane the holy things of the people of Isra'el that they have set apart for ADONAI
Berean Standard Bible
The priests must not profane the sacred offerings that the Israelites present to the LORD
American Standard Version
And they shall not profane the holy things of the children of Israel, which they offer unto Jehovah,
World English Bible Messianic
The priests shall not profane the holy things of the children of Israel, which they offer to the LORD,
Geneva Bible (1599)
So they shall not defile the holy things of the children of Israel, which they offer vnto the Lord,
Young's Literal Translation
and they do not pollute the holy things of the sons of Israel--that which they lift up to Jehovah,
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Commentary on Leviticus 22 verses 10–16
10 ¶ There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.
11 But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
12 If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.
13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.
14 And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.
15 And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
16 Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
The holy things were to be eaten by the priests and their families. Now,
I. Here is a law that no stranger should eat of them, that is, no person whatsoever but the priests only, and those that pertained to them, Lev 22:10. The priests are charged with this care, not to profane the holy things by permitting the strangers to eat of them (Lev 22:15) or suffer them to bear the iniquity of trespass (Lev 22:16); that is, suffer them to bring guilt upon themselves, by meddling with that which they have no right to. Thus it is commonly understood. Note, We must not only be careful that we do not bear iniquity ourselves, but we must do what we can to prevent others bearing it. We must not only not suffer sin to lie upon our brother, but, if we can help it, we must not suffer it to come upon him. But perhaps there is another meaning of those words: the priests' eating the sin-offerings is said to signify their bearing the iniquity of the congregation, to make an atonement for them, Lev 10:17. Let not a stranger therefore eat of that holy thing particularly, and so pretend to bear the iniquity of trespass; for it is daring presumption for any to do that, but such as are appointed to do it. Those that set up other mediators besides Christ our priest, to bear the iniquity of trespass, sacrilegiously rob Christ of his honour, and invade his rights. When we warn people not to trust to their own righteousness, nor dare to appear before God in it, but to rely on Christ's righteousness only for peace and pardon, it is because we dare not suffer them to bear the iniquity of trespass, for we know it is too heavy for them.
II. Here is an explanation of the law, showing who were to be looked upon as belonging to the priest's family, and who not. 1. Sojourners and hired servants abode not in the house for ever; they were in the family, but not of it; and therefore they might not eat of the holy things (Lev 22:10): but the servant that was born in the house or bought with money, being a heirloom to the family, though a servant, yet might eat of the holy things, Lev 22:11. Note, Those only are entitled to the comforts of God's house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter. 2. As to the children of the family, concerning the sons there could be no dispute, they were themselves priests, but concerning the daughters there was a distinction. While they continued in their father's house they might eat of the holy things; but, if they married such as were not priests, they lost their right (Lev 22:12), for now they were cut off from the family of the priests. Yet if a priest's daughter became a widow, and had no children in whom she might preserve a distinct family, and returned to her father's house again, being neither wife nor mother, she should again be looked upon as a daughter, and might eat of the holy things. If those whom Providence has made sorrowful widows, and who are dislodged from the rest they had in the house of a husband, yet find it again in a father's house, they have reason to be thankful to the widows' God, who does not leave them comfortless. 3. Here is a demand of restitution to be made by him that had no right to the holy things, and yet should eat of them unwittingly, Lev 22:14. If he did it presumptuously, and in contempt of the divine institution, he was liable to be cut off by the hand of God, and to be beaten by the magistrate; but, if he did it through weakness in inconsideration, he was to restore the value, adding a fifth part to it, besides which he was to bring an offering to atone for the trespass; see Lev 5:15, Lev 5:16.
III. This law might be dispensed with in a case of necessity, as it was when David and his men ate of the show-bread, Sa1 21:6. And our Saviour justifies them, and gives a reason for it, which furnishes us with a lasting rule in all such cases, that God will have mercy and not sacrifice, Mat 12:3, Mat 12:4, Mat 12:7. Rituals must give way to morals.
IV. It is an instruction to gospel ministers, who are stewards of the mysteries of God, not to admit all, without distinction, to eat of the holy things, but to take out the precious from the vile. Those that are scandalously ignorant or profane are strangers and aliens to the family of the Lord's priests; and it is not meet to take the children's bread and to cast it to such. Holy things are for holy persons, for those who are holy, at least, in profession, Mat 7:6.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. 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 22:15 serves as a crucial injunction within the priestly code, strictly prohibiting the priests from profaning the sacred offerings that the Israelites present to the LORD. This verse underscores the paramount importance of preserving the holiness of all items dedicated to God, emphasizing that any action diminishing their consecrated status—whether through improper handling, consumption by the ritually unclean, or general disrespect—constitutes a grave offense against the divine. It highlights the profound responsibility of the priesthood to meticulously uphold the sanctity of God's provisions and the rigorous standards required for approaching a holy God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:15 employs several literary devices to convey its profound message with clarity and authority. Legal Language is paramount, as the verse is a direct, concise prohibition, characteristic of the apodictic law found throughout the Pentateuch. This directness lends an air of absolute authority and leaves no room for ambiguity regarding the required conduct. The verse also utilizes Contrast, implicitly setting the "holy things" (קֳדָשִׁים, qodashim) against the act of "profaning" (חָלַל, ḥālal). This stark opposition highlights the fundamental theological distinction between the sacred and the common, a core theme in Leviticus. Furthermore, the phrase "which they offer unto the LORD" functions as a form of Emphasis, underscoring the divine recipient of the offerings and thereby elevating the gravity of any act that would disrespect them. The prohibition itself serves as a powerful Warning, not just against a specific action, but against a mindset that fails to properly revere what God has set apart for Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:15 is deeply rooted in the overarching biblical theology of God's inherent holiness and humanity's corresponding call to reflect that holiness. God, as the perfectly pure, transcendent, and set-apart One, demands that all things pertaining to Him—His dwelling place, His worship, His provisions, and His people—be treated with utmost reverence and purity. The priests, as mediators, bore the solemn responsibility of upholding this sacred boundary between the holy and the common, ensuring that Israel understood the gravity of God's presence. To profane the holy things was to desecrate God's honor and to undermine the very foundation of the covenant relationship, which was predicated on His holiness. This principle extends beyond mere ritual purity to encompass moral and spiritual integrity, reminding us that true worship involves a holistic dedication of all that we are and have to the LORD.
REFLECTION AND APPLICATION
While the specific Levitical laws concerning ritual purity and animal sacrifices are fulfilled and transformed in the New Covenant through Christ, the timeless principles embedded in Leviticus 22:15 remain profoundly relevant for believers today. This verse calls us to cultivate a deep sense of reverence for God and all that pertains to Him. It challenges us to consider how we handle the "holy things" in our lives: our worship, our spiritual disciplines, our bodies (as temples of the Holy Spirit), our time, talents, and resources consecrated to God, and even the sacred fellowship of the church. Do we approach these with a casual indifference, or with the awe and respect due to their divine connection? This verse serves as a powerful reminder that our God is holy, and our lives, consecrated to Him through Christ, are likewise called to reflect that holiness in every sphere, guarding against any attitude or action that would diminish their sacred purpose. It compels us to live with intentionality, recognizing that everything we offer to God—our praise, our service, our very lives—is a holy offering that must be treated with the utmost care and devotion, reflecting the character of the Holy One to whom it is given.
Questions for Reflection
FAQ
What does "profane" truly mean in this context, and why was it such a serious offense?
Answer: In Leviticus 22:15, "profane" (Hebrew: ḥālal) means to treat something sacred as common, defiled, or unholy. It's not necessarily about physical destruction, but about violating the consecrated status of an item, thereby stripping it of its sacred distinction. This was a serious offense because the "holy things" were dedicated to the LORD, symbolizing His presence and the covenant relationship with Israel. To profane them was to show contempt for God Himself, diminishing His honor and the sanctity of His worship. It blurred the crucial distinction between the holy and the common, a distinction fundamental to Israel's understanding of God's character and their own identity as a holy nation set apart by Him (as seen in Leviticus 19:2). Such an act could incur divine judgment, as it directly challenged God's authority and holiness.
Are these laws still relevant for Christians today, given that we are not under the Old Covenant sacrificial system?
Answer: While Christians are not bound by the ceremonial laws of the Old Covenant, as the sacrificial system has been perfectly fulfilled in Christ (as explained in Hebrews 10:1-10), the underlying principles of holiness, reverence, and the distinction between the sacred and the common remain profoundly relevant. Leviticus 22:15 teaches us about God's unchanging character—He is holy and demands holiness from His people. For believers today, the "holy things" are no longer animal sacrifices but include our lives consecrated to God, our bodies as temples of the Holy Spirit (as in 1 Corinthians 6:19-20), the church as God's holy people, and the spiritual blessings and privileges we have in Christ. The command not to profane them translates into a call for believers to live a life of purity, reverence, and devoted stewardship, honoring God in all we do (echoing Romans 12:1).
CHRIST-CENTERED FULFILLMENT
Leviticus 22:15, with its strict prohibition against profaning holy things, finds its ultimate and profound fulfillment in Jesus Christ. The Old Covenant system, with its meticulous regulations for priests and sacrifices, served as a shadow pointing to the reality found in Christ (as articulated in Colossians 2:17). Jesus, as our great High Priest, perfectly fulfilled the requirements of holiness, offering Himself as the unblemished, once-for-all sacrifice (described in Hebrews 9:11-14). He was the "holy thing" par excellence, dedicated entirely to the LORD, and He could not be profaned by sin or death, for He was without blemish (as affirmed in 1 Peter 1:18-19). Through His perfect life, atoning death, and resurrection, Christ not only upheld the holiness of God but also made a way for sinful humanity to be made holy and acceptable in God's sight, declaring us righteous in Him (as seen in 2 Corinthians 5:21). Now, under the New Covenant, believers are declared holy in Christ (as in Hebrews 10:10), becoming a "holy priesthood" (as stated in 1 Peter 2:5) called to offer spiritual sacrifices. The command not to profane holy things transforms into a call for believers to live lives worthy of their calling, guarding the sanctity of their new identity in Christ and honoring God with their bodies and all that they are, as they are now temples of the Holy Spirit (from 1 Corinthians 6:19), presenting their entire lives as a living sacrifice, holy and pleasing to God (as exhorted in Romans 12:1).