TRV
Translation
King James Version
Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
Complete Jewish Bible
and thus cause them to bear guilt requiring a guilt offering, by eating their holy things; because I am ADONAI, who makes them holy.'"
Berean Standard Bible
by allowing the people to eat the sacred offerings and thus to bear the punishment for guilt. For I am the LORD who sanctifies them.”
American Standard Version
and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things: for I am Jehovah who sanctifieth them.
World English Bible Messianic
and so cause them to bear the iniquity that brings guilt, when they eat their holy things; for I am the LORD who sanctifies them.’”
Geneva Bible (1599)
Neither cause the people to beare the iniquitie of their trespas, while they eate their holy thing: for I the Lord do halowe them.
Young's Literal Translation
nor have caused them to bear the iniquity of the guilt-offering in their eating their holy things; for I am Jehovah, sanctifying them.'
In the KJVVerse 3,386 of 31,102
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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 22:16 articulates a critical divine decree concerning the sanctity of holy offerings and the grave consequences for priests and their households who consume them while ritually impure. This verse underscores the profound reverence due to God's consecrated provisions, emphasizing the absolute necessity of purity for those who serve Him and partake of His sacred things, lest they incur guilt and divine judgment for profaning what the LORD Himself has set apart. It serves as a powerful declaration of God's unyielding holiness and His sovereign authority over all that is dedicated to Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:16 masterfully employs several potent literary devices to convey its profound message. The verse functions as a Divine Declaration or Assertion of Authority, most notably in the concluding phrase, "for I the LORD do sanctify them." This direct statement from God grounds the entire prohibition in His unchallengeable will and holy nature, serving as the ultimate Rationale for the preceding regulations. The structure also clearly exhibits Cause and Effect: the cause is the eating of holy things while impure, and the inevitable effect is "bearing the iniquity of trespass." This clear linkage underscores the certainty of divine judgment for disobedience. Furthermore, the use of precise legalistic and theological terms such as "iniquity" (Hebrew: ʻâvôn) and "trespass" (Hebrew: ʼashmâh) highlights the Legal Language inherent in the Mosaic covenant, framing the act as a serious breach of divine law with specific, unavoidable penalties. The verse's concise and definitive phrasing also lends it an air of Divine Mandate, leaving no room for ambiguity regarding the seriousness of the command.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:16 profoundly illustrates God's unyielding holiness and the absolute necessity of purity in approaching Him and His consecrated provisions. It reveals that God's holiness is not merely an abstract attribute but a dynamic, active force that demands a corresponding separation, reverence, and purity from His people. The verse underscores the principle that profaning what God has set apart carries grave spiritual consequences, demonstrating that God takes the sanctity of His worship, His name, and His appointed order with utmost seriousness. This principle of divine holiness demanding human purity is a recurring and foundational theme throughout Scripture, culminating in the New Testament's call for believers to live holy lives as a spiritual priesthood, set apart for God's purposes.
REFLECTION AND APPLICATION
While the specific regulations of Leviticus 22:16 pertain to the Old Covenant priesthood and the physical handling of holy offerings, the underlying principles of reverence for God, profound respect for His holiness, and the critical importance of spiritual purity remain profoundly relevant and applicable for believers today. As New Testament believers, we are collectively called a "royal priesthood" (1 Peter 2:9) and are exhorted to present our bodies as living sacrifices, holy and pleasing to God, which is our spiritual act of worship (Romans 12:1). This verse challenges us to deeply consider the attitude and state of our hearts when we approach God in worship, how we handle His sacred Word, and how we participate in the sacraments, particularly the Lord's Supper. Just as the ancient priests faced severe consequences for defiling holy things, we are warned against partaking unworthily, which can bring judgment upon ourselves (1 Corinthians 11:27-29). Our lives, our resources, our time, and our worship are all to be consecrated to God, reflecting His holiness in every sphere. This means diligently striving for spiritual purity, not merely outward conformity, and treating all that pertains to God with the reverence and awe due to His majestic, holy character.
Questions for Reflection
FAQ
What does it mean to "bear the iniquity of trespass" in this context?
Answer: To "bear the iniquity of trespass" means to incur spiritual guilt and suffer the divine consequences or punishment for an act of unfaithfulness, sacrilege, or profound disrespect towards God's holy things. In Leviticus 22:16, it specifically refers to the spiritual culpability and potentially physical judgment that would come upon a priest or a member of his household for eating consecrated offerings while in a state of ritual impurity. It signifies that God would not overlook such a violation of His holiness and established order, and the offender would be held directly accountable for profaning what God Himself had set apart. This concept is similar to other instances where individuals "bear their iniquity" for disobedience, as seen in Numbers 14:34.
How does this Old Testament law apply to Christians today, given that we are not under the Mosaic Law?
Answer: While Christians are indeed not under the ceremonial and civil laws of the Old Testament, the underlying theological principles of God's unchanging holiness, the seriousness of sin, and the necessity of purity remain timeless and eternally relevant. As believers in Christ, we are considered a "holy priesthood" (1 Peter 2:5) called to offer spiritual sacrifices of praise and service. Therefore, the spirit of Leviticus 22:16 calls us to approach God and all that pertains to Him with utmost reverence, spiritual purity, and a profound sense of awe. This applies to our personal and corporate worship, our diligent handling and study of God's Word, our participation in the Lord's Supper, and our daily lives, which are to be consecrated to Him as living sacrifices. Just as physical defilement prevented access to holy things then, spiritual defilement (such as unconfessed sin, unholy living, or a lack of reverence) can hinder our fellowship with God and diminish our effectiveness in His service today.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:16, with its stern warning against profaning holy things and the consequence of "bearing the iniquity of trespass," finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. The strict purity laws and the severe penalties for their violation vividly highlight humanity's inherent inability to achieve the perfect, unblemished holiness required to approach a perfectly holy God. We, like the ritually impure of old, would inevitably "bear the iniquity of trespass" for our sins and defilement against God's perfect standards. However, Christ, as our great High Priest, perfectly fulfilled all the righteous requirements of the Law, living a life of absolute purity, blamelessness, and unwavering obedience (Hebrews 4:15). More profoundly, Jesus did not merely avoid bearing His own iniquity; He willingly and completely bore our iniquity and trespass on the cross, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His singular, perfect sacrifice, Jesus, the true Lamb of God who takes away the sin of the world, perfectly sanctified us, setting us apart as holy and acceptable in God's sight. Now, through faith in Him, we are cleansed and granted bold access to the very presence of God (Hebrews 10:19-22), no longer fearing to "bear the iniquity of trespass" for our defilement, but rather clothed in His imputed righteousness and empowered by His Spirit to live lives that reflect the holiness of the One who has called us out of darkness into His marvelous light (1 Peter 1:15-16 and 1 Peter 2:9).