He was not treated as an outcast, but enjoyed his privileges as a son of Aaron, except in regard to active duties.

And the Lord spake unto Moses,.... After he had spoken to him of the holiness of the priests, that they should not defile themselves, neither with the dead nor with impure marriages, he proceeded to add some things concerning blemishes in their bodies, which rendered them unfit for the service:
saying; as follows.

Whosoever he be . . . hath any blemish, let him not approach to offer the bread of his God--As visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of the sacred office. Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ (Hebrews 7:26).

Directions for the sons (descendants) of Aaron who were afflicted with bodily imperfections. As the spiritual nature of a man is reflected in his bodily form, only a faultless condition of body could correspond to the holiness of the priest; just as the Greeks and Romans required, for the very same reason, that the priests should be ὁλόκληροι, integri corporis (Plato de legg. 6, 759; Seneca excerpt. controv. 4, 2; Plutarch quaest. rom. 73). Consequently none of the descendants of Aaron, "according to their generations," i.e., in all future generations (see Exodus 12:14), who had any blemish (mum, μῶμος, bodily fault) were to approach the vail, i.e., enter the holy place, or draw near to the altar (in the court) to offer the food of Jehovah, viz., the sacrifices. No blind man, or lame man, or charum, κολοβόριν (from κολοβός and ῥίν), naso mutilus (lxx), i.e., one who had sustained any mutilation, especially in the face, on the nose, ears, lips, or eyes, not merely one who had a flat or stunted nose; or שׂרוּע, lit., stretched out, i.e., one who had anything beyond what was normal, an ill-formed bodily member therefore; so that a man who had more than ten fingers and ten toes might be so regarded (2-Samuel 21:20).