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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 22:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Leviticus 22:9 delivers a solemn warning to the Levitical priests, underscoring the critical importance of adhering to God's ordinances concerning holy things. It declares that failure to "keep mine ordinance" by "profaning" what is sacred will result in bearing sin and death. This severe consequence highlights God's absolute holiness and the immense responsibility placed upon those consecrated to His service, culminating in the foundational truth that it is the Lord Himself who sanctifies both the priests and the sacred objects they handle.
Context
Literary Context
Leviticus 22:9 serves as a concluding and emphatic warning within a broader section (Leviticus 21-22) that meticulously details the laws governing the purity and conduct of the Aaronic priesthood. Chapter 21 focuses on the personal holiness required of priests, including restrictions on marriage and contact with the dead, ensuring their fitness for sacred service. Chapter 22 then shifts to regulations concerning the "holy things" (sacred offerings and tithes) that priests were permitted to eat. This chapter outlines strict conditions for who among the priestly family could partake, when they could partake (only when ceremonially clean), and what types of offerings were acceptable. Verse 9, therefore, acts as a powerful summation of the preceding rules, emphasizing the dire consequences for any priest who treats these divine commands or the holy provisions as common or defiled, thereby undermining the sanctity of God's worship system. It reinforces the idea that the privilege of priestly service comes with profound accountability within the covenant.
Historical & Cultural Context
The Levitical priesthood was divinely instituted as the mediator between God and Israel, responsible for maintaining the purity of worship and administering the sacrificial system at the tabernacle (and later, the temple). This role was not merely ceremonial but deeply spiritual, reflecting God's holy character and His desire for a holy people. In ancient Near Eastern cultures, priests often held significant social and religious authority, but Israel's priesthood was uniquely defined by divine election and strict adherence to covenant stipulations. The concept of "holiness" (separation for God's exclusive use) was central to Israelite life, permeating every aspect of their interaction with the divine. The laws in Leviticus, including those in Leviticus 22, established clear distinctions between the sacred and the common, the clean and the unclean. Violating these distinctions, particularly by those consecrated to God, was considered a grave affront to God's character and could bring severe judgment upon the individual and even the community. The tragic account of Nadab and Abihu, who offered "strange fire" and died before the Lord, serves as a stark historical precedent for the immediate and fatal consequences of profaning God's holiness, a principle clearly echoed in the warning of Leviticus 22:9.
Key Themes
Leviticus 22:9 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Absolute Holiness, emphasizing that Yahweh is utterly set apart and demands a corresponding reverence from His people, especially those in sacred service. This verse highlights the Seriousness of Sin, particularly the sin of irreverence or profanation against that which God has declared holy, demonstrating that such transgressions carry severe, even capital, consequences. It underscores the Responsibility of the Priesthood, illustrating that their privileged position comes with immense accountability to meticulously observe God's commands. Finally, the verse powerfully asserts the theme of Divine Sanctification, reminding the reader that holiness is not something achieved by human effort but is ultimately a status conferred and maintained by God Himself. These themes are foundational to understanding Israel's covenant relationship with God and the principles of worship.
Exposition and Analysis
Key Word Analysis
This term (H4931) refers to a charge, duty, or prescribed observance, often relating to something that is "kept" or "guarded." In this context, it signifies a specific divine regulation or statute that the priests are commanded to diligently observe and safeguard. The use of "mine ordinance" emphasizes that these are God's own decrees, reflecting His sovereign will and holy nature, and thus demand absolute obedience from those who serve Him, ensuring the preservation of sacred boundaries.
To "profane" (H2490) means to defile, pollute, or treat as common or unholy something that is sacred. It implies a disregard for the holy-common distinction that is fundamental to Israelite worship and the very character of God. This act is the antithesis of "sanctify" and represents a deliberate or negligent act that diminishes the sacredness of God's commands, His dwelling place, or His consecrated people and provisions, effectively "wounding" or "breaking" the sanctity established by God.
This verb (H6942) means to be (or causatively, to make, pronounce, or observe as) clean, consecrated, or set apart for sacred use. It signifies the act of dedicating something or someone exclusively to God's service and presence, thereby imbuing it with a special, sacred status. The concluding phrase, "I the LORD do sanctify them," is crucial. It asserts God's ultimate sovereignty as the source of all holiness. He is the one who sets apart the priests for their office and the offerings for their sacred purpose; the priests' responsibility is to maintain that God-given holiness, not to create it.
Verse Breakdown
"They shall therefore keep mine ordinance"
The "they" refers specifically to the priests (Aaron and his sons and their descendants), who are the subject of the preceding regulations in Leviticus 22. The phrase "keep mine ordinance" is a direct command for diligent obedience to the specific rules God has laid down regarding their conduct, particularly concerning the handling and consumption of holy offerings. This implies careful adherence, watchful attention, and a reverent attitude towards divine commands, safeguarding the sacred.
"lest they bear sin for it, and die therefore"
This clause states the severe consequences of disobedience. To "bear sin" (H5375, nâsâʼ for "bear"; H2399, chêṭᵉʼ for "sin") means to incur guilt, to be held accountable for a transgression, and to suffer the penalty associated with it. The ultimate penalty specified here is "die therefore" (H4191, mûwth), indicating a literal, potentially immediate, divine judgment by death. This underscores the gravity of profaning God's holy things, demonstrating that such an act is not merely a ceremonial error but a capital offense in God's eyes, reflecting the penalty for a "crime" or "offence" against divine order.
"if they profane it"
This is the condition that triggers the severe consequences. "It" refers to "mine ordinance" or, by extension, the holy things and the sacred system established by God. To "profane it" means to treat God's holy commands or consecrated items with irreverence, disrespect, or to violate the sacred boundaries He has set. This could involve negligence, unauthorized access, or treating holy things as common, thereby defiling or polluting them.
"I the LORD do sanctify them"
This powerful concluding declaration reaffirms God's absolute sovereignty and His role as the ultimate source of holiness. "Them" refers to the priests themselves, whom God has set apart for sacred service, and implicitly also the "ordinance" and "holy things" that He has declared sacred. This statement serves as the theological bedrock for the preceding warnings: because God Himself (H3068, Yᵉhôvâh) has consecrated these things and people, any act of profanation is a direct affront to His holy character and authority, challenging the very source of their sacred status.
Literary Devices
Leviticus 22:9 employs several potent literary devices to convey its message with force and clarity. Primarily, it functions as a Legal Stipulation or Divine Decree, characteristic of the Mosaic Law, presenting a clear command followed by a conditional consequence. This structure emphasizes the binding nature of God's word and the non-negotiable terms of the covenant. There is a strong use of Antithesis or Contrast, particularly between the concepts of "profane" and "sanctify." This highlights the fundamental sacred-common dichotomy that underpins the entire Levitical system, underscoring that these two states are mutually exclusive and that treating the holy as common is an egregious offense. The verse also demonstrates clear Cause and Effect: the act of profaning (cause) directly leads to bearing sin and death (effect), illustrating the immediate and severe repercussions of disobedience to divine holiness. Finally, the concluding phrase, "I the LORD do sanctify them," is a powerful Divine Assertion or Declaration of Sovereignty. It grounds the entire warning in God's own character and authority, reminding the reader that the holiness of the priests and the sacred system originates solely from Him, making any violation a direct challenge to His divine prerogative and a profound act of rebellion.
Theological and Thematic Connections
Leviticus 22:9 is profoundly theological, articulating core truths about God's character and humanity's responsibility. It asserts God's absolute holiness as the foundation for all His commands and the demand for purity from those who serve Him. The verse reveals the immense seriousness of sin, particularly that which directly affronts divine holiness, demonstrating that such transgressions carry the penalty of death. It also highlights the principle that true holiness is not achieved by human effort but is a divine impartation—God Himself "sanctifies" His chosen people and the means of worship. This establishes a high standard for reverence and obedience, reinforcing the idea that proximity to a holy God requires a corresponding dedication to holiness, a concept that transcends the Old Covenant and resonates through all of Scripture.
Reflection and Application
While the specific priestly regulations of Leviticus are no longer binding in the same ceremonial way for New Covenant believers, the underlying principles of reverence, holiness, and the seriousness of sin remain profoundly relevant. As Christians, we are called a "royal priesthood" (1 Peter 2:9), set apart by Christ to offer spiritual sacrifices of praise and service. This verse reminds us that our spiritual responsibilities are immense. We are to approach God, His Word, prayer, worship, and our callings with profound reverence, recognizing the sacredness of these divine encounters and gifts. Treating our faith casually, neglecting spiritual disciplines, or living in a manner that contradicts God's holiness can be seen as a form of "profaning" the sacred in our lives. While salvation is by grace through faith, there are still consequences for spiritual negligence and irreverence, impacting our fellowship with God and our effectiveness in His kingdom. Ultimately, our ability to live holy lives comes from God, who sanctifies us through Christ, empowering us to "keep His ordinance" by walking in obedience to the Spirit and reflecting His holiness in our daily lives.
Questions for Reflection
FAQ
Who are "they" in this verse, and why are these rules so strict for them?
"They" refers specifically to the Aaronic priests—Aaron and his sons, and their descendants—who were consecrated by God to serve in the tabernacle (and later the temple). These rules are so strict because the priests were uniquely set apart to mediate between a holy God and His people. Their role involved handling sacred objects and offerings, and their personal conduct directly impacted the purity of Israel's worship. Any deviation or irreverence on their part would not only defile the holy things but also dishonor God's character and potentially bring judgment upon the entire community. The high stakes reflected God's absolute holiness and the seriousness with which He regarded His covenant relationship with Israel, as seen in the broader context of Leviticus 21-22.
What does it mean to "bear sin for it"?
To "bear sin for it" means to be held accountable for a transgression, to incur guilt, and to suffer the full consequences or penalty of that sin. In the Old Testament context, particularly for the priests, this often referred to the direct, divine judgment for violating God's commands, which could include physical illness, exclusion from the community, or even death, as stated in the verse. It signifies that the sin is not overlooked but is fully charged to the individual, demanding a just recompense. This concept is distinct from bearing the sin of others, which is a theme more fully developed in the sacrificial system and ultimately in Christ's work, but here it refers to the individual's personal culpability for their own actions.
How does "profane" relate to "sanctify" in this verse?
"Profane" and "sanctify" are direct antonyms, representing the fundamental dichotomy between the common/unholy and the sacred/holy. To "sanctify" means to set apart something or someone exclusively for God's use, making it holy and distinct from the ordinary. To "profane," on the other hand, means to treat something that has been sanctified as if it were common, defiled, or unholy. It is an act of disrespect or violation against God's established order and holiness. The verse highlights this contrast: God "sanctifies" the priests and His ordinances, but if the priests "profane" what God has set apart, they face severe consequences. This tension underscores the critical importance of maintaining the boundaries of holiness that God Himself has established.
Christ-Centered Fulfillment
Leviticus 22:9, with its stern warning to the Old Covenant priesthood, finds its ultimate fulfillment and transformation in Jesus Christ. As our great High Priest, Jesus perfectly "kept God's ordinance" (Hebrews 4:14). Unlike the Levitical priests, who were prone to sin and needed to offer sacrifices for themselves, Jesus was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He never profaned God's holiness but perfectly honored it through His life of obedience and His sacrificial death. Furthermore, while the Levitical priests bore sin for their own transgressions, Jesus uniquely "bore sin" not for His own, but for ours (1 Peter 2:24; Isaiah 53:4-6). He died the death that we, as sinners who have profaned God's holy standards, deserved. Through His perfect sacrifice, He became the means by which we are truly "sanctified" (Hebrews 10:10). In Christ, believers are now a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), not by our own merit or ritual purity, but by His imputed righteousness and the indwelling Holy Spirit. Our calling is no longer to avoid ceremonial defilement but to live lives consecrated to God, reflecting His holiness in every aspect, empowered by the One who perfectly fulfilled all righteousness and made true holiness accessible.