Leviticus 22:4

KJV

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;

KJV (with Strong's)

What man soever {H376} of the seed {H2233} of Aaron {H175} is a leper {H6879}, or hath a running issue {H2100}; he shall not eat {H398} of the holy things {H6944}, until he be clean {H2891}. And whoso toucheth {H5060} any thing that is unclean {H2931} by the dead {H5315}, or a man {H376} whose seed {H2233}{H7902} goeth {H3318} from him;

Complete Jewish Bible

"'Any descendant of Aharon with tzara'at or a discharge is not to eat the holy things until he is clean. Anyone who has touched a person made unclean by a dead body, or who has had a seminal emission,

Berean Standard Bible

If a descendant of Aaron has a skin disease or a discharge, he may not eat the sacred offerings until he is clean. Whoever touches anything defiled by a corpse or by a man who has an emission of semen,

American Standard Version

What man soever of the seed of Aaron is a leper, or hath an issue; he shall not eat of the holy things, until he be clean. And whoso toucheth anything that is unclean by the dead, or a man whose seed goeth from him;

Commentary

### SUMMARY
Leviticus 22:4 meticulously outlines specific ritual impurities that temporarily disqualify a priest, a descendant of Aaron, from partaking of the "holy things"—the consecrated portions of sacrifices designated for his sustenance. This verse underscores the absolute necessity of ceremonial purity for those ministering in the tabernacle, emphasizing that physical defilement, whether from disease, bodily discharge, or contact with death, rendered one unfit to engage with the sacred provisions of God's dwelling.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a broader legal section of Leviticus (chapters 21-22) that meticulously outlines the laws of holiness specifically for the Aaronic priesthood. Following general laws of holiness for all Israelites in chapters 17-20, these chapters impose an even stricter standard of purity upon the priests, who were uniquely set apart to mediate between a holy God and His people. Leviticus 21 details restrictions on priestly marriage, mourning, and physical blemishes, while Leviticus 22 focuses on their ritual purity in relation to sacred food and offerings. The prohibition against eating "holy things" while unclean serves as a severe consequence, emphasizing that the priest's personal state of purity directly impacted his ability to participate in and benefit from the sacred economy of the tabernacle. These regulations ensured that the sanctity of God's presence and the offerings made to Him were meticulously preserved from any defilement.
* **Historical & Cultural Context:** In ancient Israel, ritual purity was not merely a hygienic concern but a profound theological one. Purity symbolized life, order, and wholeness, aligning with God's perfect nature, while uncleanness often represented death, decay, and disorder—elements antithetical to divine holiness. The "holy things" (קֹדֶשׁ, _qôdesh_) mentioned here refer to the consecrated portions of various sacrifices (e.g., peace offerings, sin offerings, guilt offerings) that were the rightful sustenance of the priests and their households, as detailed in passages like [Leviticus 7:34](/leviticus/7-34 "Leviticus 7:34 - Priestly Portions of Offerings"). The conditions listed in the verse—leprosy (a broad term for various skin diseases), a running issue (bodily discharge), contact with the dead, and seminal emission—were all sources of ritual uncleanness under the Mosaic Law. These conditions, whether natural biological processes or afflictions, were associated with the realm of death and decay, which stood in opposition to the life-giving, pure presence of God. The strictures ensured that only those in a state of ritual wholeness could approach or consume that which was consecrated to the Lord, thereby maintaining the sanctity of the divine-human interface.
* **Key Themes:** Leviticus 22:4 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the **absolute holiness of God** and His demand for a corresponding holiness from His people, especially those who serve Him. The meticulous purity laws, including those for priests, underscore that God's presence cannot tolerate defilement, whether moral or ritual. This verse also highlights the theme of **separation and distinction**, as the priests were set apart and held to a higher standard of purity than the common Israelite, reflecting their unique mediatorial role. Furthermore, the temporary nature of the uncleanness and the provision for cleansing point to the theme of **restoration and access**. While defilement created a barrier, God provided means for purification, allowing the unclean to eventually return to a state of ritual wholeness and resume participation in sacred activities, a concept foundational to the entire sacrificial system (e.g., [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Discharges")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Aaron (Hebrew, _ʼAhărôwn'_):** This refers to the brother of Moses, who was consecrated as the first high priest of Israel, establishing the lineage for the entire priesthood. The phrase "seed of Aaron" therefore designates those who are part of the priestly family, chosen by God to serve in the tabernacle and later the temple. Their unique role as mediators between God and Israel necessitated a higher standard of ritual purity, making their adherence to laws like those in [Leviticus 22](/leviticus/22 "Leviticus 22 - Laws for Priestly Purity") paramount.
* **Running issue (Hebrew, _zûwb'_):** This term, derived from a root meaning "to flow freely," refers to various bodily discharges, particularly chronic or abnormal flows, which rendered an individual ritually unclean. Such issues were considered defiling because they represented a loss of vital fluids and a departure from the ideal state of wholeness and health, which symbolized life and purity. The laws concerning these issues, detailed in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Discharges"), illustrate the comprehensive nature of Israel's purity system and its association of physical integrity with ritual sanctity.
* **Unclean (Hebrew, _ṭâmêʼ'_):** This word describes a state of ritual impurity, which is distinct from moral sin. A person or object that was _ṭâmêʼ_ was temporarily unfit to participate in sacred activities, enter the tabernacle/temple, or partake of holy things. The conditions listed in the verse—leprosy, bodily discharges, contact with a corpse, or seminal emission—all rendered a person _ṭâmêʼ_ because they were associated with the boundaries of life and death, or the loss of vital fluids, symbolizing a deviation from the ideal state of wholeness and life that characterized God's holiness. This state required specific purification rites, often involving washing and a waiting period, to restore ritual purity (_ṭâhêr_).

#### Verse Breakdown
* **"What man soever of the seed of Aaron [is] a leper, or hath a running issue;":** This clause identifies two primary categories of ritual impurity that would disqualify a priest. "Of the seed of Aaron" specifically designates the priests, highlighting that these stringent rules apply exclusively to the priestly lineage. "A leper" refers to one afflicted with various skin diseases, detailed extensively in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases"), which rendered a person extremely unclean and isolated. "A running issue" refers to various bodily discharges, such as gonorrhea or other chronic flows, which also brought about a state of ritual impurity, as explained in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Discharges"). Both conditions were associated with disease, decay, or the loss of life-giving fluids, placing the afflicted person in a state antithetical to the vitality and wholeness of God's presence.
* **"he shall not eat of the holy things, until he be clean.":** This is the direct prohibition and its temporal limitation. An unclean priest was forbidden from consuming the sacred portions of offerings, which were his sustenance and symbolic participation in the divine economy. The phrase "until he be clean" emphasizes that this was a temporary state, requiring specific purification rites to restore the priest to a state of ritual purity, after which he could resume eating the holy things. This highlights the restorative nature of the purification laws, which provided a pathway back to communion and service.
* **"And whoso toucheth any thing [that is] unclean [by] the dead, or a man whose seed goeth from him;":** This clause lists additional sources of priestly impurity. "Toucheth any thing [that is] unclean [by] the dead" refers to contact with a corpse or anything made unclean by a corpse (e.g., bones, graves), which was a major source of defilement, as elaborated in [Numbers 19](/numbers/19 "Numbers 19 - The Red Heifer and Purification from Death"). Death was the ultimate antithesis to God's life-giving holiness. "A man whose seed goeth from him" refers to seminal emission, whether nocturnal or otherwise, which also caused ritual impurity for a day, requiring washing, as per [Leviticus 15:16-18](/leviticus/15-16 "Leviticus 15:16-18 - Laws Concerning Seminal Emission"). These conditions collectively underscore the meticulous nature of the purity laws designed to protect the sanctity of God's dwelling and the sacred objects from any form of defilement.

#### Literary Devices
Leviticus 22:4 employs several literary devices to convey its message with precision and emphasis. The most prominent is **Legal Specification**, which is characteristic of the Mosaic Law. The verse meticulously enumerates precise conditions (leprosy, running issue, contact with the dead, seminal emission) and their direct consequence ("he shall not eat of the holy things"), leaving no ambiguity about the requirements for priestly purity. This precision reflects the divine order and the seriousness with which God regarded holiness. There is also an implicit **Contrast** at play, setting the state of "unclean" against the desired state of "clean" and the sanctity of the "holy things." This highlights the fundamental opposition between defilement and sanctity, emphasizing that one cannot coexist with the other in the presence of God. Furthermore, the verse functions as a form of **Symbolism**, where physical conditions of impurity (disease, bodily fluids, death) serve as tangible representations of anything that disrupts the ideal state of wholeness, life, and separation required for approaching a perfectly holy God. These physical laws foreshadow a deeper spiritual reality where sin, the ultimate defilement, separates humanity from God's presence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:4 profoundly illustrates God's absolute holiness and His unyielding demand for purity from those who serve Him, especially those who draw near to His presence. The temporary exclusion of priests from eating "holy things" due to ritual impurity underscores that God's sanctity is non-negotiable and that any defilement, even non-moral, creates a barrier to communion and service. This system of ritual purity was not arbitrary but served as a pedagogical tool, teaching Israel the pervasive nature of defilement in a fallen world and the meticulous care required to maintain a relationship with a holy God. It foreshadowed the ultimate need for a perfect cleansing that would address the root cause of all impurity: sin, which truly separates humanity from the divine.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy")
* [Leviticus 15:31](/leviticus/15-31 "Leviticus 15:31 - Defiling the Tabernacle")
* [Numbers 19:11-13](/numbers/19-11-13 "Numbers 19:11-13 - Uncleanness from the Dead")

### REFLECTION AND APPLICATION
While believers today are not bound by the ceremonial laws of the Old Testament, the underlying principles of holiness, purity, and reverence for God remain eternally relevant. As New Testament believers, we are called a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), no longer defined by physical lineage but by our spiritual union with Christ. Our "holy things" are not physical sacrifices but our very lives, our worship, our service, and our fellowship with God and one another. This verse challenges us to consider what spiritual "impurities"—such as unconfessed sin, bitterness, unholy attitudes, or worldly entanglements—might hinder our communion with God or diminish the effectiveness of our spiritual service. Just as the Old Testament priest needed to be ritually clean to partake of the holy things, we are called to strive for spiritual purity, relying on the cleansing blood of Christ for forgiveness and the sanctifying work of the Holy Spirit for transformation. Our access to God is not based on our own perfect purity, but on Christ's, yet it calls us to a life that increasingly reflects His holiness and honors the sacred privilege of drawing near to Him.

#### Questions for Reflection
* **In what ways might spiritual "impurities" (e.g., unconfessed sin, bitterness, worldly attachments) hinder my fellowship with God or my ability to offer Him acceptable spiritual sacrifices?**
* **How does understanding the Old Testament emphasis on ritual purity deepen my appreciation for the complete and permanent cleansing offered through Christ's sacrifice?**
* **As a "royal priesthood" in Christ, what does it mean for me to "eat of the holy things" today, and how can I ensure I approach these spiritual realities with appropriate reverence and a desire for purity?**
* **What practical steps can I take to cultivate a greater sense of spiritual holiness and maintain a conscience clear before God?**

### FAQ
**Why were these specific conditions (leprosy, discharges, contact with the dead, seminal emission) considered "unclean" in ancient Israel?**

Answer: These conditions were considered "unclean" not because they were inherently sinful or morally wrong, but because they represented a deviation from God's ideal state of life, wholeness, and order. Leprosy and bodily discharges were often associated with disease, decay, and the loss of life-giving fluids, symbolizing a state of disorder or a break from the vitality of life. Contact with the dead was the ultimate form of uncleanness because death is the antithesis of God, who is the source of all life. Seminal emission, while a natural bodily function, also involved the loss of life-giving potential and thus required a temporary purification. These conditions, therefore, served as tangible symbols of anything that disrupted the perfect order and life associated with God's holy presence. The laws concerning them, found extensively in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases") (leprosy) and [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Discharges") (discharges and emissions), and [Numbers 19](/numbers/19 "Numbers 19 - The Red Heifer and Purification from Death") (contact with the dead), were designed to teach Israel about the pervasive nature of defilement and the meticulous care required to approach a holy God.

**What were the "holy things" that the priests were prohibited from eating when ritually unclean?**

Answer: The "holy things" (קֹדֶשׁ, _qôdesh_) refer to the consecrated portions of the various offerings and sacrifices that were presented to the Lord. These included specific parts of the animal sacrifices (such as the wave breast and heave thigh from peace offerings, as detailed in [Leviticus 7:34](/leviticus/7-34 "Leviticus 7:34 - Priestly Portions of Offerings")), portions of grain offerings, and other items that were set apart for God. These were not common food but were considered sacred because they had been dedicated to God. They served as God's provision for the priests and their households, allowing them to live off the altar. However, because these foods were holy, they could only be consumed by those who were ritually clean, ensuring that the sanctity of God's provisions and the sacred space was maintained.

### CHRIST-CENTERED FULFILLMENT
Leviticus 22:4, with its meticulous demands for priestly purity, finds its profound fulfillment in Jesus Christ. The Old Testament laws concerning ritual uncleanness and the temporary exclusion from "holy things" vividly illustrated humanity's pervasive defilement and inability to perfectly approach a holy God. Yet, these limitations pointed forward to the one who would perfectly satisfy God's demand for purity. Jesus, our great High Priest, is not "of the seed of Aaron" but of the order of Melchizedek, a priesthood established on an indestructible life ([Hebrews 7:16-17](/hebrews/7-16-17 "Hebrews 7:16-17 - Christ's Indestructible Priesthood")). Unlike the Aaronic priests, He had no need to offer sacrifices for His own sins, for He was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26-27](/hebrews/7-26-27 "Hebrews 7:26-27 - Christ's Perfect Priesthood")). His perfect life and once-for-all sacrifice on the cross provided the ultimate, permanent cleansing, not merely from ritual impurity but from the defilement of sin itself ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Through His blood, all who believe are made spiritually clean and are granted direct, confident access to God's presence, no longer needing to fear temporary disqualification from the "holy things" of God's grace and fellowship ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Confidence to Enter the Holy Place")). We, as His redeemed, are now a "royal priesthood," made holy by His sacrifice, empowered to offer spiritual sacrifices of praise and service, and to partake freely and continually of the spiritual "holy things" of His kingdom ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")).

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 15:2

Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, [because of] his issue he [is] unclean.

Leviticus 15:3

And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it [is] his uncleanness.

Leviticus 11:39

And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.

Leviticus 15:13

And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.

Leviticus 15:16

And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.

Leviticus 21:1

¶ And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:

Numbers 19:11

¶ He that toucheth the dead body of any man shall be unclean seven days.