Leviticus 7:21

KJV

Moreover the soul that shall touch any unclean [thing, as] the uncleanness of man, or [any] unclean beast, or any abominable unclean [thing], and eat of the flesh of the sacrifice of peace offerings, which [pertain] unto the LORD, even that soul shall be cut off from his people.

KJV (with Strong's)

Moreover the soul {H5315} that shall touch {H5060} any unclean {H2932} thing, as the uncleanness {H2932} of man {H120}, or any unclean {H2931} beast {H929}, or any abominable {H8263} unclean {H2931} thing, and eat {H398} of the flesh {H1320} of the sacrifice {H2077} of peace offerings {H8002}, which pertain unto the LORD {H3068}, even that soul {H5315} shall be cut off {H3772} from his people {H5971}.

Complete Jewish Bible

Anyone who touches something unclean - whether the uncleanness be from a person, from an unclean animal or from some other unclean detestable thing - and then eats the meat from the sacrifice of peace offerings for ADONAI, that person will be cut off from his people.'"

Berean Standard Bible

If one touches anything unclean, whether human uncleanness, an unclean animal, or any unclean, detestable thing, and then eats any of the meat of the peace offering that belongs to the LORD, that person must be cut off from his people.”

American Standard Version

And when any one shall touch any unclean thing, the uncleanness of man, or an unclean beast, or any unclean abomination, and eat of the flesh of the sacrifice of peace-offerings, which pertain unto Jehovah, that soul shall be cut off from his people.

Commentary

### SUMMARY
Leviticus 7:21 stipulates a severe prohibition against any individual in a state of ritual uncleanness consuming the sacred meat of the peace offering. This divine mandate underscores the profound holiness of Yahweh and the consecrated nature of offerings dedicated to Him, establishing an inviolable boundary between the ritually pure and impure. The consequence for transgression—being "cut off from his people"—highlights the gravity of violating God's sacred ordinances, serving to protect the sanctity of the covenant community and its communion with the Divine.

### CONTEXT
* **Literary Context:** Leviticus 7:21 is meticulously placed within the broader legal framework of Leviticus 6:8–7:38, which provides detailed instructions for the various sacrificial offerings. Specifically, it concludes the regulations concerning the peace offering (Leviticus 7:11-21), a unique sacrifice emphasizing fellowship and communal feasting. The verses immediately preceding, [Leviticus 7:19-20](/leviticus/7-19-20 "Leviticus 7:19-20 - Rules for Peace Offering Meat and Unclean Persons"), already establish the principle that meat touching an unclean thing, or a person eating sacred meat while unclean, incurs the penalty of being "cut off." Our verse expands upon the specific categories of uncleanness that would defile an individual, reinforcing the absolute necessity of ritual purity for participation in sacred meals, which symbolized intimate fellowship with God. This rigorous attention to purity throughout [Leviticus](/leviticus/1 "Leviticus - Laws of Holiness") reflects the book's overarching theological theme: God's intrinsic holiness and the corresponding requirement for His people to be holy in every aspect of their lives, particularly in their approach to Him.
* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity (Hebrew: _ṭohorah_) was not merely ceremonial but foundational to their covenant relationship with Yahweh, a God revealed as utterly holy. Uncleanness (Hebrew: _ṭum'ah_) was a state that rendered an individual temporarily unfit to enter the tabernacle or partake in sacred activities, including the consumption of holy food. It was not inherently sinful but a condition that necessitated purification before re-engagement with the sacred. The peace offering (Hebrew: _zevah shlamim_) was distinct among sacrifices because it culminated in a communal meal where the worshiper, their family, and the priests consumed portions of the animal, symbolizing reconciliation, well-being, and shared communion with God. To consume this sacred meal while ritually defiled was a profound act of disrespect, a violation of God's holiness, and a profanation of the covenant relationship. The categories of uncleanness cited—"uncleanness of man" (e.g., bodily discharges, skin diseases, or contact with a corpse, as detailed in [Numbers 19:11-22](/numbers/19-11-22 "Numbers 19:11-22 - Laws Concerning Corpse Defilement")), "unclean beast" (referring to animals prohibited by dietary laws, extensively outlined in [Leviticus 11](/leviticus/11 "Leviticus 11 - Laws of Clean and Unclean Animals")), and "abominable unclean thing" (a broader, encompassing category for highly defiling objects or practices)—underscore the pervasive nature of purity laws in Israelite daily life. The severe penalty of being "cut off from his people" (Hebrew: _kārat_) signified expulsion from the covenant community, loss of its blessings, and potentially divine judgment, emphasizing the gravity of violating God's sacred ordinances.
* **Key Themes:** Leviticus 7:21 is a microcosm of several central themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of **God's Holiness and the Demand for Purity**. Yahweh's absolute sanctity necessitates that His people maintain a state of ritual and moral purity, especially when approaching Him or partaking in sacred acts. This verse highlights that even a communal meal, meant for fellowship, is governed by strict divine standards. Another key theme is **Covenant Fidelity and its Consequences**. The "cut off" penalty underscores the seriousness of covenant violations; disobedience to God's commands, particularly those concerning His holiness, carried severe repercussions, demonstrating that the covenant relationship was conditional upon obedience. Finally, the verse contributes to the theme of **Distinction Between the Sacred and the Profane**. The elaborate purity laws served to continually remind Israel of the qualitative difference between that which is consecrated to God and that which is common or defiled. The peace offering, though consumed by humans, remained "unto the LORD," demanding reverence and purity from all who partook. This distinction is vital for maintaining the integrity of Israel's worship and their unique identity as God's holy nation, as seen in [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Between Holy and Common").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Soul (Hebrew, _nephesh'_):** This term (H5315) refers to a breathing creature, vitality, or life itself. It is used very widely in a literal, accommodated, or figurative sense, encompassing the entire person—their appetite, body, mind, and self. In this context, "the soul that shall touch" emphasizes the individual person, highlighting personal responsibility and the comprehensive nature of the judgment against the whole being.
* **Touch (Hebrew, _nâgaʻ'_):** This primitive root (H5060) properly means to touch, lay the hand upon, or reach. It can also imply to strike or smite. Here, it denotes physical contact that imparts ritual impurity, emphasizing that even passive contact with defiling elements has consequences for one's ritual status.
* **Unclean (Hebrew, _ṭâmêʼ'_ / _ṭumʼâh'_):** These related terms (H2931 / H2932) derive from a root meaning "foul in a religious sense." _ṭâmêʼ_ describes the state of being defiled or polluted, while _ṭumʼâh_ refers to the religious impurity itself. Their repeated use in the verse stresses the pervasive nature of defilement and the absolute prohibition against any degree of impurity in relation to sacred offerings.
* **Cut off (Hebrew, _kârath'_):** This primitive root (H3772) means to cut (off, down, or asunder). By implication, it means to destroy or consume. Specifically, it can refer to making a covenant (originally by cutting flesh). In this context, it signifies a severe penalty of complete severance from the community of Israel and its covenant blessings, implying divine judgment and potentially premature death.

#### Verse Breakdown
* **"Moreover the soul that shall touch any unclean [thing, as] the uncleanness of man, or [any] unclean beast, or any abominable unclean [thing]":** This initial clause meticulously defines the various sources of defilement that would render an individual ritually impure. "The soul" emphasizes the individual person who becomes defiled. "Uncleanness of man" typically refers to impurities arising from bodily discharges (e.g., menstruation, seminal emission), skin diseases (e.g., leprosy), or contact with a human corpse. "Unclean beast" refers to any animal deemed ritually impure according to the dietary and purity laws of [Leviticus 11](/leviticus/11 "Leviticus 11 - Laws of Clean and Unclean Animals"), contact with which would transmit defilement. The phrase "abominable unclean [thing]" serves as a broader, encompassing category for any other highly defiling or detestable object or practice, underscoring the comprehensive and pervasive nature of the purity regulations in Israelite life.
* **"and eat of the flesh of the sacrifice of peace offerings, which [pertain] unto the LORD":** This specifies the forbidden action: the consumption of the sacred meat from a peace offering. The peace offering was unique in that a portion was consumed by the worshiper and their family in a communal meal, symbolizing fellowship and reconciliation with God. The crucial phrase "which pertain unto the LORD" emphasizes that despite being shared, this meat remained fundamentally consecrated and holy, belonging to Yahweh. Therefore, eating it while in a state of defilement was not merely a breach of etiquette but a direct affront to God's holiness and a profanation of sacred space and time.
* **"even that soul shall be cut off from his people":** This declares the severe and ultimate consequence for violating the divine command. The phrase "cut off" (Hebrew: _kārat_) signifies a profound rupture of the individual's relationship with the covenant community and, by extension, with God Himself. It was a form of divine judgment, indicating a loss of identity, protection, and the blessings associated with being part of Israel. While it could mean excommunication and social ostracism, it often carried the connotation of divine intervention leading to premature death, highlighting the extreme gravity of transgressing God's sacred ordinances concerning His holy presence and offerings.

#### Literary Devices
Leviticus 7:21 employs several literary devices to convey its message with clarity, emphasis, and solemnity. The most prominent is **Repetition**, specifically of the word "unclean" (Hebrew: _ṭâmêʼ_ / _ṭumʼâh_). Appearing three times in the initial clause ("unclean [thing]," "uncleanness of man," "unclean beast," "abominable unclean [thing]"), this iterative use powerfully emphasizes the pervasive nature of defilement and the absolute strictness of the prohibition against any form of impurity in connection with the sacred. The verse is structured as a clear **Legal Formulary or Prohibition**, following a classic conditional-consequence pattern: "if [condition], then [action], then [consequence]." This formulaic approach leaves no ambiguity regarding the divine command, the forbidden act, and the severe penalty, ensuring its authoritative and binding nature. Furthermore, the verse utilizes potent **Symbolism**: the act of eating the peace offering symbolizes intimate communion and fellowship with God. Therefore, to eat it while defiled is to symbolically profane that communion, transforming an act intended for worship and reconciliation into an act of rebellion against the divine order. The stark **Contrast** between the sacred offering and the defiled state of the individual highlights the tension between God's absolute holiness and human impurity, underscoring the necessity of ritual separation for acceptable worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:21 profoundly articulates the foundational theological principle of God's absolute holiness and the corresponding demand for purity from His covenant people. It teaches that access to God's presence and participation in sacred acts are not casual but require adherence to His divine standards of cleanness. The peace offering, symbolizing fellowship and well-being, could only be partaken of by those in a state of ritual cleanness, illustrating that genuine communion with a holy God necessitates a separation from defilement, whether physical or spiritual. This statute underscores the seriousness of disrespecting sacred things and the covenant itself; even ritual infractions, when deliberate or negligent, carried severe consequences, reflecting the gravity with which God views the sanctity of His relationship with humanity and the purity of His worship. This principle foreshadows the New Testament emphasis on spiritual purity for fellowship with God.

* [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Between Holy and Common")
* [Hebrews 12:14](/hebrews/12-14 "Hebrews 12:14 - Pursuing Peace and Holiness")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Call to Holiness")

### REFLECTION AND APPLICATION
While the specific ceremonial purity laws of Leviticus are not directly binding on New Covenant believers, the underlying spiritual principles remain profoundly relevant and transformative for our walk with God today. Leviticus 7:21 serves as a timeless reminder that our God is holy, and our approach to Him, whether in worship, prayer, service, or daily living, must be marked by reverence, intentionality, and a pursuit of purity. Just as physical defilement prevented participation in the peace offering—a meal symbolizing fellowship—spiritual defilement, which is sin, hinders our communion with God and our full participation in the spiritual "offerings" of the New Covenant, such as praise, service, and fellowship with other believers. This passage calls us to a deep introspection, prompting us to honestly examine what "unclean things" in our lives—unconfessed sin, unholy attitudes, worldly attachments, or unrighteous actions—might be hindering our intimate walk with God. It challenges us to embrace the spiritual cleansing offered through Christ's atoning work and to live lives progressively separated from the defilements of the world, ensuring that our "spiritual sacrifices" (Romans 12:1) are acceptable and pleasing to Him, characterized by a pure heart and a clear conscience.

#### Questions for Reflection
* **In what ways might I be approaching God or participating in spiritual disciplines with a "defiled" heart or unconfessed sin, hindering genuine communion?**
* **What "unclean things" in my life (e.g., ungodly thoughts, unholy habits, toxic relationships, defiling media consumption) might be hindering my spiritual intimacy and fellowship with God?**
* **How does the seriousness of the "cut off" penalty in Leviticus 7:21 deepen my understanding of the gravity of sin and the importance of spiritual purity in the New Covenant?**
* **How can I cultivate a greater sense of reverence, holiness, and intentional purity in my daily walk and in my corporate worship experiences, reflecting God's own holiness?**

### FAQ
**What does "cut off from his people" mean in the context of Leviticus 7:21?**

Answer: The phrase "cut off from his people" (Hebrew: _kārat_) signifies a severe and comprehensive penalty within the Israelite covenant. It primarily means excommunication from the covenant community of Israel, leading to the loss of all social, religious, and economic benefits associated with being part of God's chosen people. This could involve being ostracized, losing one's inheritance, and being excluded from sacred rituals and communal blessings. Beyond social exclusion, it often implied divine judgment, where God Himself would intervene to remove the individual from the community, sometimes through premature death, as seen in cases like [Exodus 31:14](/exodus/31-14 "Exodus 31:14 - Sabbath Violation Penalty") for Sabbath violation. It represented a profound severance of the individual's relationship with the covenant and its blessings, underscoring the gravity of violating God's holy commands, especially concerning sacred offerings and purity.

**Was ritual uncleanness always considered sin?**

Answer: No, ritual uncleanness itself was not always considered sin. Many forms of uncleanness (e.g., childbirth, menstruation, touching a dead body) were natural occurrences or unavoidable aspects of life, not moral failings. These states of uncleanness simply rendered a person temporarily unfit for participation in sacred activities or entry into the tabernacle/temple, requiring a period of separation and specific purification rites. However, the act of violating a divine command while in a state of uncleanness—such as deliberately eating a sacred peace offering while defiled, as explicitly forbidden in [Leviticus 7:21](/leviticus/7-21 "Leviticus 7:21 - Penalty for Eating Sacred Meat While Unclean")—was indeed considered a sin. The sin was not the uncleanness itself, but the deliberate transgression of God's command to maintain ritual separation and respect for His holiness. This distinction highlights that while uncleanness was a state, violating the rules associated with that state was a moral offense against God's revealed will.

### CHRIST-CENTERED FULFILLMENT
Leviticus 7:21, with its stringent demands for ritual purity before partaking in the peace offering, finds its profound Christ-centered fulfillment in the New Covenant. The entire Old Testament system, including its intricate purity laws and sacrificial rituals, served as a "shadow of the good things to come," with Christ as the ultimate reality ([Hebrews 10:1](/hebrews/10-1 "Hebrews 10:1 - The Law as a Shadow of Christ")). Jesus Christ is the perfect and final peace offering, whose singular sacrifice on the cross establishes true and lasting peace between a holy God and sinful humanity ([Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ")). Unlike the temporary and external cleansing offered by the Mosaic Law, Jesus' shed blood provides a complete and internal purification from all sin, cleansing our consciences and making us truly clean before God ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). He, who was utterly pure and without sin, paradoxically touched the "unclean" (lepers, sinners, the dead) not to become defiled Himself, but to impart cleansing, healing, and life, thereby reversing the Old Covenant paradigm of defilement transmission ([Mark 1:41](/mark/1-41 "Mark 1:41 - Jesus Heals a Leper")). Through faith in Him, we are no longer "cut off" from God's people but are brought near by the blood of Christ, becoming part of His holy nation, a royal priesthood ([Ephesians 2:13](/ephesians/2-13 "Ephesians 2:13 - Brought Near by Christ's Blood"); [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Chosen Race")). The Lord's Supper, the New Covenant meal, is our participation in the body and blood of Christ, our true peace offering, which we are called to partake of with a discerning and repentant heart, not based on external ritual purity but on spiritual integrity and faith in the One who makes us eternally clean ([1 Corinthians 11:27-29](/1_corinthians/11-27-29 "1 Corinthians 11:27-29 - Worthy Participation in the Lord's Supper")).

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 11:20

¶ All fowls that creep, going upon [all] four, [shall be] an abomination unto you.

Leviticus 12:1

¶ And the LORD spake unto Moses, saying,

Leviticus 13:59

This [is] the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

Leviticus 5:2

Or if a soul touch any unclean thing, whether [it be] a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and [if] it be hidden from him; he also shall be unclean, and guilty.

Leviticus 5:3

Or if he touch the uncleanness of man, whatsoever uncleanness [it be] that a man shall be defiled withal, and it be hid from him; when he knoweth [of it], then he shall be guilty.

Ezekiel 4:14

Then said I, Ah Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth.

Leviticus 15:1

¶ And the LORD spake unto Moses and to Aaron, saying,