Text -- Leviticus 21:10-15 (NET)

Rules for the High Priest

21:10 “‘The high priest– who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained to wear the priestly garments– must neither dishevel the hair of his head nor tear his garments. 21:11 He must not go where there is any dead person; he must not defile himself even for his father and his mother. 21:12 He must not go out from the sanctuary and must not profane the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord. 21:13 He must take a wife who is a virgin. 21:14 He must not marry a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people as a wife. 21:15 He must not profane his children among his people, for I am the Lord who sanctifies him.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 21:10

Those holy garments, which were peculiar to him.

Wesley: Lev 21:10

This being then the posture of mourners, Lev 10:6, though afterwards the custom was changed and mourners covered their heads, 2Sa 15:30, Est 6:12.

Wesley: Lev 21:10

Another expression of mourning.

Wesley: Lev 21:11

Into the chamber or house where they lie. This and divers other rites here prescribed were from hence translated by the Heathens into their use, whose priests were put under the same obligations.

Wesley: Lev 21:12

To attend the funerals of any person: for upon other occasions he might and did commonly go out.

Wesley: Lev 21:12

Either by the performance of a civility, or by entering into the sanctuary before the seven days allotted for his cleansing, Num 19:11, were expired.

Wesley: Lev 21:12

Or, the crown, the golden plate, which is called the holy crown, Exo 29:6, and the anointing oil of his God are upon him. So there is only an ellipsis of the conjunction and, which is frequent. And these two things, being most eminent, are put for the rest, as the sign is put for the thing signified, that is, for he is God's high-priest.

Wesley: Lev 21:13

Or, a virgin, partly because as he was a type of Christ, so his wife was a type of the church, which is compared to a virgin, and partly for greater caution and assurance that his wife was not a defiled or deflowered person. Most of these things are forbidden to all the priests; and here to the high-priest, to shew that he also, and he especially is obliged to the same cautions.

Wesley: Lev 21:15

I have separated him from all other men for my immediate service, and therefore will not have that race corrupted.

JFB: Lev 21:10-15

The indulgence in the excepted cases of family bereavement, mentioned above [Lev 21:2-3], which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers (1Ti 3:2; Tit 1:6).

Clarke: Lev 21:10

He that is the high priest - This is the first place where this title is introduced; the title is very emphatic, הכהן הגדול haccohen haggadol , that priest, the great one. For the meaning of כהן cohen , see the note on Gen 14:18. As the chief or high priest was a representative of our blessed Lord, therefore he was required to be especially holy; and he is represented as God’ s king among the people.

Clarke: Lev 21:12

The crown of the anointing oil - is upon him - By his office the priest represented Christ in his sacrificial character; by his anointing, the prophetic influence; and by the crown, the regal dignity of our Lord.

Clarke: Lev 21:13

He shall take a wife in her virginity - בתוליה bethuleyha . This is a full proof that בתולה bethulah is the proper Hebrew term for a virgin; from the emphatic root בתל bathal , to separate; because such a person was in her separate state, and had never been in any way united to man.

Calvin: Lev 21:13

13.And he shall take a wife in her virginity More is required in the high priest, viz., that he should not marry a widow, nor a woman of any other tribe than his own. A question may indeed arise as to the latter clause, whether the plural word ought to be restricted to one tribe, ¹⁸⁹ whereas it is elsewhere applied to all. But, if we examine it more closely, it is plain that “his peoples” is equivalent to “of his people,” ( populares.) But nothing peculiar will be here required of the priest, if his wife is to be taken only from the children of Abraham. I admit that the chief priests married wives of Other tribes, as Elizabeth, sprung of the tribe of Judah, married Zacharias; but, since the high priest is here distinguished from all others, I do not see how it would follow that a law or privilege referring to him should be observed by the whole posterity of Aaron. On this point, however, I will not contend, if any one thing is otherwise. But assuredly, since he presented the brightest type of Christ, it was right that superior and more perfect holiness should be beheld in him. ¹⁹⁰ For this was the tendency of the restriction, that his wife, not having known another man, should manifest the modesty worthy of her station and quality of sacred honor. If any should object that the marriage of, an old priest with a young girl was ridiculous and somewhat indecorous, as well as liable to many inconveniences; I answer, that special regulations should be so expounded as not to interfere with general principles. If a decrepit old man falls in love with a young girl, it is a base and shameful lust; besides he will defraud her if he marries her. Hence, too, will jealousy and wretched anxiety arise; or, by foolishly and dotingly seeking to preserve his wife’s love, he will cast away all regard for gravity. When God forbade the high priest to marry any but a virgin, he did not wish to violate this rule, which is dictated by nature and reason; but, regard being had to age, He desired that modesty and propriety should be maintained in the marriage, so that, if the priest were of advanced years, he should marry a virgin not too far from his own age: but, if he were failing and now but little fitted for marriage on account of his old age, the law that he should marry a virgin was rather an exhortation to celibacy, than that he should expose himself to many troubles and to general ridicule.

TSK: Lev 21:10

upon : Lev 8:12, Lev 10:7, Lev 16:32; Exo 29:29, Exo 29:30; Num 35:25; Psa 133:2

consecrated : Lev 8:7-9; Exo 28:2-4

uncover : Lev 10:6, Lev 10:7, Lev 13:45; 2Sa 15:30; Est 6:12, not rend, Gen 37:34; Job 1:20; Mat 26:65; All human corpses were considered as unclean. Whoever touched one was unclean for seven days, and was obliged on the third and seventh day to purify himself according to the Mosaic instructions. In the case of the priest it went still farther; insomuch, that even mourning for the dead by any external sign, such as tearing their clothes, defiled them. Hence such mournings were absolutely forbidden to be used in any case, and by the other priests also, except in the case of their very nearest relations, for whom they were allowed to mourn. This statue is founded on the importance of sustaining the decency and purity of Divine worship. The servants of the Deity were to keep themselves at a distance from every thing that in the least degree savoured of uncleanness.

TSK: Lev 21:11

his father : Lev 21:1, Lev 21:2; Num 6:7, Num 19:14; Deu 33:9; Mat 8:21, Mat 8:22, Mat 12:46-50; Luk 9:59, Luk 9:60; Luk 14:26; 2Co 5:16

TSK: Lev 21:12

go out : Lev 10:7

for the crown : Lev 8:9-12, Lev 8:30; Exo 28:36, Exo 29:6, Exo 29:7; Isa 61:1; Act 10:38

TSK: Lev 21:13

Lev 21:7; Eze 44:22; 2Co 11:2; Rev 14:4

TSK: Lev 21:15

profane : Gen 18:19; Ezr 2:62, Ezr 9:2; Neh 13:23-29; Mal 2:11, Mal 2:15; Rom 11:16; 1Co 7:14

for I the : Lev 21:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 21:10

It was the distinguishing mark of the anointing of the high priest, that the holy oil was poured upon his head like a crown (compare Lev 8:12).

Uncover his head - Rather, let his hair be disheveled. See the note at Lev 10:6.

Barnes: Lev 21:12

Go out of the sanctuary - i. e. not for the purpose to which reference is here made. The words do not mean, as some have imagined, that his abode was confined to the sanctuary.

Barnes: Lev 21:15

Profane his seed - i. e. by a marriage which was not in keeping with the holiness of his office.

Poole: Lev 21:10

Upon whose head the anointing oil was poured Lev 8:12 ; which was only sprinkled upon inferior priests, blood also being mixed with it, Lev 8:30 .

The garments to wit, those holy garments which were peculiar to him, as well as those common to others.

Shall not uncover his head this being then the posture of mourners, Lev 10:6 , though afterwards the custom was changed, and mourners covered their heads, 2Sa 15:30 Est 6:12 . Or if this custom was now in use, the meaning may be, he shall not put off the priestly covering or mitre, which was necessary for him to do, if he had put on the mourner’ s covering upon his head, otherwise the holy covering had been defiled, but he shall continue in the exercise of his office, which is signified by keeping on his priestly garments.

Poole: Lev 21:11

Neither shall he go to wit, into the chamber or house where they lie. This and divers other rites here prescribed were from hence translated by the heathens into their use, whose priests were put under the same obligations.

Nor defile himself for his father because upon his father’ s death he was actually high priest, having been consecrated to this office in his father’ s lifetime.

Poole: Lev 21:12

Out of the sanctuary to wit, to attend the funerals of any person; for upon other occasions he might and did commonly go out.

Nor profane the sanctuary either by making the service thereof give place to the discharge of his passions, or the performance of a civility, or by entering into the sanctuary before the seven days allotted for his cleansing Num 19:11were expired.

The crown of the anointing oil i.e. the anointing oil, which to him was instead of a crown, by which he was advanced not only above the rest of his brethren, but even above all the people, whose chief governor he was in the things of God, though subject and accountable to the civil magistrate, by which also he was made an eminent type of Christ, who was to be King and Priest. Or, the crown , to wit, the golden plate, which is called the holy crown , Exo 29:6 , and

the anointing oil of his God are upon him So there is only an ellipsis of the conjunction and , which is frequent, as Psa 144:9 Isa 63:11 Hab 3:11 , &c. And these two things being most eminent, are put for the rest, and the sign is put for the thing signified, q.d. for he is God’ s high priest. Or, the consecration (for so nezer signifies) of the anointing oil, which by an hypallage may be put for the anointing oil of the consecration , i.e. whereby he is consecrated, is upon him; i.e. though that action be past, yet the virtue of it remains still upon him; he is a sacred person in the highest degree, and therefore not to defile himself in any kind.

Poole: Lev 21:13

Or, a virgin, partly for the decency of the type, because as he was a type of Christ, so his wife was a type of the church, which is compared to a virgin, 2Co 11:2 Rev 14:4 ; and partly for greater caution and assurance that his wife was not a defiled or defloured person. This and the following rule belong not to all the priests, for then this were a gross tautology, these same things, or most of them, being expressly forbidden to them, Lev 21:7 , but only to the high priest, to show that he also, and he especially, is obliged to the same cautions.

Poole: Lev 21:14

A widow except she were the widow of his predecessor, which some gather from Eze 44:22 . But that place speaks only of the common priest, not of the high priest.

Of his own people i.e. either,

1. Of his own tribe , which is confuted by the examples of holy men; see 2Ch 22:11 ; or,

2. Of the seed of Israel, as it is explained Eze 44:22 .

Poole: Lev 21:15

Neither shall he profane his seed by mixing it with forbidden kinds, whereby the children would be disparaged, and rendered unfit for their priestly function.

Do sanctify him i.e. have separated him from all other sorts of men for my especial and immediate service, and therefore will not have that race corrupted.

Haydock: Lev 21:10

Head. Septuagint, "by taking off his cidaris, or tiara." He shall not shave his head, chap. x. 6. ---

Garments, at funerals, nor the sacred vestments at all. (Calmet)

Haydock: Lev 21:12

Places. This is to be understood in the same sense. He must not leave his sacred functions to attend any corpse whatever. Having the honour of representing God, and being his first minister on earth, the utmost purity is required of him. Inferior priests may mourn on some occasions; and the Levites are not distinguished, in this respect, from the people; to shew that God requires a sanctity in his officers, proportionate to their exaltation. ---

Oil. Hebrew, "He is the Nozor; or the crown of the anointing oil of," &c. Joseph has the title of Nazir, (Genesis xlix. 26,) which is borne by the prime ministers of the Eastern kings. Such is the high priest in the temple. Let Christian priests hence learn what sanctity will be required of them. But why is the pontiff forbidden to bury his father, since he obtains that dignity after his decease. St. Augustine (q. 83,) answers, that he was to be consecrated immediately after, that he might offer incense. Another might, however, perform that office. On some occasions, the high priest was deposed, or the dignity transferred to another family. Infirmities might also hinder him from performing the duty. (Calmet) ---

Priests must be detached, as much as possible, from all things which might divert them from their sacred offices. The greatest holiness is required of those who receive the body of Jesus Christ. (Du Hamel)

Haydock: Lev 21:13

Wife. Josephus says he could not divorce her. The Rabbins allow him only one wife at a time. It is said that Joiada had two. But that might be successively; and it is not certain that he was the high priest; (2 Paralipomenon xxiv. 3.; Calmet) though he has that title in the Vulgate, 2 Paralipomenon xxii. 11. (Haydock) ---

His wife must be an Isrealite. The Septuagint intimates, "of his own race." But this is denied by others. He could not marry his brother's widow, (Selden) nor a girl under twelve and a half. "The Egyptian priests marry only one, while others have as many wives as they please." (Diodorus i.) (Calmet)

Haydock: Lev 21:14

Widow. Other priests might marry the widows of their fellow priests, Ezechiel xliv. 22.

Haydock: Lev 21:15

Nation. The wife of the high priest must be of noble birth, that he may speak to kings and princes with more authority. (Menochius) ---

Hebrew, "he shall not defile his race," &c., by marrying one of another nation, or contrary to law. If he do, the children shall have no share in the priesthood.

Gill: Lev 21:10

And he that is the high priest among his brethren,.... Either among his brethren, the priests, being in office above them; or among his brethren the Israelites, among and over whom he is high priest; or, as others render it, "the priest who is greater than his brethren" ^d, in an higher office; the Jews say ^e the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; and if he had not money enough, all the priests were to give him of theirs, everyone according to his riches, until he became the richest among them all:

upon whose head the anointing oil was poured; as it was poured upon Aaron at his consecration, and those that succeeded him, Exo 29:7 Lev 8:12,

and that is consecrated to put on the garments; the eight garments with which the high priest was clothed at the time of his consecration, Lev 8:7; and in which he and his sons are said to be consecrated, Exo 29:29; in order to which he was "to fill his hand"; as the phrase here is, that is, with the fat and right shoulder of the ram of consecration, and with the loaf of bread, and cake of oiled bread, and wafer, Exo 29:23; in all which he was a type of Christ, the great High Priest, as he is often called, who is greater than his brethren in all the above things, the high priest exceeded his brethren, except in worldly riches; and yet the earth also is his, and the fulness thereof, well as he is fairer than the children of men, stronger than the strong man armed, and the treasures of wisdom and knowledge are hid in him; he is anointed also with the oil of gladness above his fellows; and all his garments smell of myrrh, aloes, and cassia, and is consecrated an high priest for evermore: of the high priest it is said, he

shall not uncover his head: that is, on account of the dead; not take off his mitre, or in any such way express mourning for the dead; or shall not nourish his hair or let it grow, as the Targums of Onkelos and Jonathan; and so Jarchi interprets it, he shall not let the hair grow for mourning; and what is nourishing of the hair? when it is let grow more than thirty days:

nor rend his clothes; that is, on the same account, and therefore Jonathan adds, in the hour of distress, or mourning for the dead; otherwise, in case of blasphemy, he might rend his clothes, see Mat 26:65; and indeed, according to the Jewish canons, he might rend his clothes in mourning, only in a different manner from common priests; for so they say ^f,"he may not rend for the dead, as other priests,''as it is said: "nor rend his clothes"; and if he rends he is to be beaten, but he may rend below over against (or near) his feet; and so in the Misnah ^g, an high priest rends below, and a common priest above; See Gill on Lev 10:6.

Gill: Lev 21:11

Neither shall he go in to any dead body,.... That is, into a tent or house where any dead body lies, as Jarchi and Aben Ezra interpret it, for whoever went into such a place was unclean seven days; and so long therefore an high priest, should he enter there, would be prevented doing the duty of his office, see Num 19:14; this was aped and followed by the Heathens in later times; so among the Romans, the "Flamen Dialis", or high priest of Jupiter, might not go into a place where a dead body was burnt or buried, nor touch any ^h; and it was a custom with them, as Servius ⁱ tells us, to put a branch of cypress at the door of a house where a dead body was, that an high priest might not enter through ignorance, and be defiled:

nor defile himself for his father, or for his mother; by entering into the tent or house where they lay dead, or by touching them, or attending the funeral of them, or by concerning himself about it; and there was no need to mention his son or his daughter, his brother or his sister; for if he was not to defile himself for any of his parents, much less for any of those which are excepted in the case of a common priest, Lev 21:2; the Jews do indeed make one exception in the case of an high priest, and that is, that if he meets with a dead body in the way, he was obliged to defile himself for it and bury it ^k; and so among the Romans, though it was a crime for an high priest to look upon a dead body, yet it was reckoned a greater, if, when he saw it, he left it unburied ^l.

Gill: Lev 21:12

Neither shall he go out of the sanctuary,.... In the time of service, upon any occasion whatever; otherwise, when there was a necessity for it, he might go out from thence, though this was rarely done, and only in the night time: Maimonides ^m says he had a house prepared for him in the sanctuary, called the chamber of the high priest; and it was his honour and his glory to remain in the sanctuary all the day, and he did not go out, except to his own house, and that only in the night, or an hour or two in the day; and his house was in Jerusalem, and from thence he never removed: but this law respects him only in the case of his dead; as when any news was brought him of the death of his father, or of his mother, if in his service, he was not to quit it on any account; for we are told ⁿ, that an high priest might offer when mourning, though he might not eat in such a circumstance, whereas a common priest might neither offer nor eat; nor might an high priest go out of the sanctuary on such an occasion, if he was not in service, as to follow the dead corpse or bier, as Jarchi and Aben Ezra interpret it; at least, he was to go no further than the gate of the city; though even this is not allowed by others, who say ^o, if the dead were his, he might not go out after it; he might not go out of the door of his house, nor out of the sanctuary, and all the people were to come and comfort him at his own house:

nor profane the sanctuary of his God; by deserting the service of it, on any account, and particularly on account of the dead, by departing from it to go after them, and by entering into it again before the time, when so defiled:

for the crown of the anointing oil of his God is upon him; the anointing oil, which was a crown of glory, and gave him a superior dignity to others, which it became him to be careful not to debase by any of the above things: or "the crown and the anointing oil", so some ^p supply the word "and"; both the golden plate or the holy crown, as it is sometimes called, and the anointing oil were upon him, which showed him to be a very dignified person, a sort of king as well as a priest, and so a type of Christ, who is a priest upon his throne, Zec 6:13,

I am the Lord: whose high priest he is, and who command him all these things, and expect to be obeyed in them.

Gill: Lev 21:13

And he shall take a wife in her virginity. One, and not two, or more, as Ben Gersom observes; and so Maimonides says ^q, an high priest might never take two women together; for it is said, "a wife", or "woman", one, and not two; and so it is explained in the Talmud ^r; for though polygamy was practised by the Israelites, and even by the common priests, yet these writers suppose it was by no means allowed to an high priest: among the Egyptians, though they took as many wives as they pleased, their priests, married but one ^s; and so a minister of the New Testament is to be the husband of one wife, 1Ti 3:2; and this wife the high priest was to take was to be a "virgin", one that not only had never known a man, but that was never betrothed to any; yea, according to the Talmudists ^t, who was not quite ripe for marriage, or the time of her puberty not fully completed, which was the age of twelve years; within, or somewhat before that time, the high priest was to marry her, that it might be out of all doubt that she was a pure virgin; since it is said, "in her virginity", within the time of her puberty, before it was quite up; this, by many, is thought to be an emblem of Christ and his church; as he was typified by the high priest, so the church by the virgin he married, which is espoused to Christ as a chaste virgin, 2Co 11:2.

Gill: Lev 21:14

A widow,.... The high priest might not marry, whether the widow of a priest or of an Israelite, as Aben Ezra, that is, of any Israelite that was not of the priesthood; and this, whether a widow after espousals, or after marriage, as runs the Jewish canon ^u; the meaning is, that if she was betrothed to a man, and that man died before he married her, and so was a virgin; yet being betrothed to him was reckoned as his widow; and such an one the high priest might not marry, any more than one that had been left a widow, having being married: though, according to the same constitutions, if he had betrothed a widow, and after that was appointed an high priest, he might marry her, and an instance of it is given in Joshua the son of Gamla: and in the same it is observed, that an high priest, when his brother dies, must suffer his shoe to be plucked off, and not marry his brother's widow; which, in other cases, when there was no issue, was required:

or a divorced woman; whether by a priest, or a common Israelite; and indeed, if a common priest might not marry such a person, much less an high priest: or profane anyone born of those that were not fit for priests to marry, as the Targum of Jonathan and Jarchi; See Gill on Lev 21:7,

or an harlot; a common prostitute:

those shall he not take any or either of them, to be his wife; which are forbid in order to maintain the dignity of his office, and a reverence of it: there seems to be a gradation in these instances, he might not marry a widow, which was forbidden no other man; and if not such an one, much less a divorced woman, still less a profane person, and least of all an harlot:

but he shall take a virgin of his own people to wife; which phrase, "of his own people", did not limit him to his own tribe, and to the fraternity of priests in it, as if he was to marry only in it, or the daughter of a priest; for the priests and Levites being scattered in the several tribes, and having no inheritances in them, were not restrained from marrying into other tribes, as the rest of the tribes were; and so an high priest sometimes married into another tribe, though he took care not to debase himself, by marrying into a mean family: so Jehoiada, the high priest, married Jehoshabeath, the daughter of King Jehoram, 2Ch 22:11; but by this law he was forbid to marry a virgin of another nation, even though a proselytess and one that was made free, as Gersom observes; a captive virgin, and one that was become a Jewess, as Aben Ezra says, he was not allowed to marry.

Gill: Lev 21:15

Neither shall he profane his seed among his people,.... By marrying any such persons, whereby his children, born of them, would lie under disgrace, and be unfit to succeed him in the priesthood, or by marrying among mean persons, or by marrying them to such as were unlawful, and would be a disparagement to them:

for I the Lord do sanctify him; separate him from all others, to the high and sacred office of the high priesthood, and am concerned for his honour and holiness; and therefore it became him to observe these laws and rules, and abstain from such disagreeable marriages.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 21:10

¹ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

² tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

³ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

NET Notes: Lev 21:11

¹ tc Although the MT has “persons” (plural), the LXX and Syriac have the singular “person” corresponding to the singular adjectival participle “dead” (cf. also Num 6:6).

NET Notes: Lev 21:12

¹ sn Regarding “profane,” see the note on Lev 10:10 above.

NET Notes: Lev 21:13

¹ tn Heb “And he, a wife in her virginity he shall take.”

NET Notes: Lev 21:14

¹ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

² tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

NET Notes: Lev 21:15

¹ tc The MT has literally, “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

Geneva Bible: Lev 21:10

And [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not ^{( g )} uncover his head, nor rend his clothes;

^{( g )} He shall use no such ceremonies as the mourners observed.

Geneva Bible: Lev 21:12

Neither shall he go out of the ^{( h )} sanctuary, nor profane the sanctuary of his God; for the ^{( i )} crown of the anointing oil of his God [is] upon him: I [am] the LORD.

^{( h )} To go to the dead.

^{( i )} For by his anointing he was preferred above the other priests and therefore could not lament the dead, least he should have polluted his holy anointing.

Geneva Bible: Lev 21:14

A widow, or a divorced woman, or profane, [or] an harlot, these shall he not take: but he shall take a virgin of his own ^{( k )} people to wife.

^{( k )} Not only of his tribe, but of all Israel.

Geneva Bible: Lev 21:15

Neither shall he profane his ^{( l )} seed among his people: for I the LORD do sanctify him.

^{( l )} By marrying any unchaste or defamed woman.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 21:1-24

1 Of the priests' mourning.

6 Of their holiness.

7 Of their marriages.

8 Of their estimation.

9 Of the priest's daughter convicted of whoredom.

10 Of the high priest's holiness.

13 Of his marriage.

16 The priests that have blemishes must not minister in the sanctuary.

MHCC: Lev 21:1-24

As these priests were types of Christ, so all ministers must be followers of him, that their example may teach others to imitate the Saviour. Without blemish, and separate from sinners, He executed his priestly office on earth. What manner of persons then should his ministers be! But all are, if Christians, spiritual priests; the minister especially is called to set a good example, that the people may follow it. Our bodily infirmities, blessed be God, cannot now shut us out from his service, from these privileges, or from his heavenly glory. Many a healthful, beautiful soul is lodged in a feeble, deformed body. And those who may not be suited for the work of the ministry, may serve God with comfort in other duties in his church.

Matthew Henry: Lev 21:10-15

More was expected from a priest than from other people, but more from the high priest than from other priests, because upon his head the anointing oil was poured, and he was consecrated to put on the garments (Lev 21:10), both which were typical of the anointing and adorning of the Lord Jesus, with all the gifts and graces of the Holy Spirit, which he received without measure. It is called the crown of the anointing oil of his God (Lev 21:12); for the anointing of the Spirit is, to all that have it, a crown of glory, and a diadem of beauty. The high priest being thus dignified,

I. He must not defile himself at all for the dead, no, nor for his nearest relations, his father or his mother, much less his child or brother, Lev 21:11. 1. He must not use the common expressions of sorrow on those occasions, such as uncovering his head, and rending his clothes (Lev 21:10), so perfectly unconcerned must he show himself in all the crosses and comforts of this life: even his natural affection must be swallowed up in compassion to the ignorant, and a feeling of their infirmities, and a tender concern for the household of God, which he was made the ruler of. Thus being the holy one that was entrusted with the thummim and the urim he must not know father or mother, Deu 33:8, Deu 33:9. 2. He must not go in to any dead body, Lev 21:11. If any of the inferior priests were under a ceremonial pollution, there were other priests that might supply their places; but, if the high priest were defiled, there would be a greater want of him. And the forbidding of him to go to any house of mourning, or attend any funeral, would be an indication to the people of the greatness of that dignity to which he was advanced. Our Lord Jesus, the great high priest of our profession, touched the dead body of Jairus's daughter, the bier of the widow's son, and the grave of Lazarus, to show that he came to altar the property of death, and to take off the terror of it, by breaking the power of it. Now that it cannot destroy it does not defile. 3. He must not go out of the sanctuary (Lev 21:12); that is, whenever he was attending or officiating in the sanctuary, where usually he tarried in his own apartment all day, he must not go out upon any occasion whatsoever, nor cut short his attendance on the living God, no, not to pay his last respects to a dying relation. It was a profanation of the sanctuary to leave it, while his presence was requisite there, upon any such occasion; for thereby he preferred some other business before the service of God and the business of his profession, to which he ought to make every thing else give place. Thus our Lord Jesus would not leave off preaching to speak with his mother and brethren, Mat 12:48.

II. He might not marry a widow (as other priests might), much less one divorced, or a harlot, Lev 21:13, Lev 21:14. The reason of this was to put a difference between him and other priests in this matter; and (as some suggest) that he might be a type of Christ, to whom the church was to be presented a chaste virgin, 2Co 11:2. See Eze 44:22. Christ must have our first love, our pure love, our entire love; thus the virgins love thee (Son 1:3), and such only are fit to follow the Lamb, Rev 14:4.

III. He might not profane his seed among his people, Lev 21:15. Some understand it as forbidding him to marry any of an inferior rank, which would be a disparagement to his family. Jehoiada indeed married of his own tribe, but then it was into the royal family, 2Ch 22:11. This was not to teach him to be proud, but to teach him to be pure, and to do nothing unbecoming his office and the worthy name by which he was called. Or it may be a caution to him in disposing of his children; he must not profane his seed by marrying them unsuitably. Ministers' children are profaned if they be unequally yoked with unbelievers.

Keil-Delitzsch: Lev 21:10-12

The high priest was to maintain a spotless purity in a higher degree still. He, whose head had been anointed with oil, and who had been sanctified to put on the holy clothes (see Lev 8:7-12 and Lev 7:37), was not to go with his hair flying loose when a death had taken place, nor to rend his clothes (see Lev 10:6), nor to go in to any dead body ( מת נפשׁת souls of a departed one, i.e., dead persons); he was not to defile himself (cf. Lev 21:2) on account of his father and mother (i.e., when they were dead), nor to go out of the sanctuary funeris nempe causa ( Ros .), to give way to his grief or attend the funeral. We are not to understand by this, however, that the sanctuary was to be his constant abode, as Bähr and Baumgarten maintain (cf. Lev 10:7). " Neither shall he profane the sanctuary of his God, "sc., by any defilement of his person which he could and ought to avoid; " for the consecration of the anointing oil of his God is upon him "(cf. Lev 10:7), and defilement was incompatible with this. נזר does not mean the diadem of the high priest here, as in Exo 29:6; Exo 39:30, but consecration (see at Num 6:7).

Keil-Delitzsch: Lev 21:13-14

He was only to marry a woman in her virginity, not a widow, a woman put away, or a fallen woman, a whore ( זונה without a copulative is in apposition to חללה a fallen girl, who was to be the same to him as a whore), but "a virgin of his own people,"that is to say, only an Israelitish woman.

Keil-Delitzsch: Lev 21:15

" Neither shall he profane his seed (posterity) among his people, "sc., by contracting a marriage that was not in keeping with the holiness of his rank.

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 21:1--22:33

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

All the people were to maintain holiness before God, but the priests had higher standards because of their privileges in relationship to God. Moses explained these higher regulations in this section of two chapters.

"The thrust of this section [21:1-22:16] is twofold: the office of a priest is holy, and the office is above the man. A priest must be holy in body, upright in conduct, and ceremonially clean; for he is the representative of God."²⁴²

This section also contains the requirements for sacrificial animals because the sacrificial animals were the priests of the animal world. Many of the deformities that kept a priest from offering sacrifice (21:18-20) are the same as those that kept an animal from qualifying as a sacrifice (22:20-24). Sacrificial animals corresponded to the priests, clean animals to the Israelites, and unclean animals to the Gentiles.²⁴³

A formula statement, "For I am the Lord who sanctifies them," or a similar affirmation, closes each of the six subsections (21:8, 15, 23; 22:9, 16, 32).

Constable: Lev 21:1-15

1. The first list of regulations for priests 21:1-15

"The list has a brief introduction (v. 1) and ends with the introduction to the next list (v. 16). There are fourteen (7 x 2) laws in the list."²⁴⁴

21:1-6 The priest was not to defile himself ceremonially by touching a corpse except in the case of his nearest relatives. Shaving the head or beard and self-mutilation were practices of pagan priests who demonstrated personal distress in these ways (cf. 1 Kings 18:28).

"As in other parts of the ancient Near East [besides Sumeria] priests' heads were normally shaved and no beard was worn."²⁴⁵

Defacing the human body was unacceptable because physical perfection symbolized holiness. The priests of Israel were neither to appear nor to behave as pagan priests.

21:7-9 The priests' marriages and home life were to be in keeping with their holy vocation.

"Very awful is your responsibility if you diminish your zeal, love, spirituality, by marrying one who has more of earth and a present world in her person and spirit, than of heaven and a coming eternity."²⁴⁶

Priests could not marry prostitutes or divorced women but only virgins or widows of spotless character.²⁴⁷

"However innocent the divorced woman was in fact, her reputation was likely to have been affected by the divorce."²⁴⁸

The bride of a priest could not be a Canaanite or an idolater, but she could be a foreigner. The priests' children were to lead upright lives too.

"The conduct of the family is noticed by the world, and they lay the blame of their [the children's] misdeeds at the door of their parents. . . . They [the children] hinder the usefulness of their father, who loses influence in the eyes of the world if his counsels and walk have not succeeded in drawing his own family to God [cf. 1 Tim. 3:11; Titus 1:6]."²⁴⁹

21:10-15 It was inappropriate for the high priest to uncover his head in mourning since the holy oil had anointed it. He was not to tear his clothes either (cf. Matt. 26:65). He could not marry a widow or a foreigner as the other priests could. He was not to abandon his duties to conduct other business temporarily. He was not to "profane his offspring" (v. 15) by marrying someone unsuitable to his position before God.

Guzik: Lev 21:1-24

Leviticus 21 - Specific Instructions for the Priests

A. Laws for priests in general.

1. (1-4) Priests are forbidden from touching dead bodies.

And the LORD said to Moses, "Speak to the priests, the sons of Aaron, and say to them: 'None shall defile himself for the dead among his people, except for his relatives who are nearest to him: his mother, his father, his son, his daughter, and his brother; also his virgin sister who is near to him, who has had no husband, for her he may defile himself. Otherwise he shall not defile himself, being a chief man among his people, to profane himself.'"

a. Speak to the priests, the sons of Aaron: The priests came from a particular family of the tribe of Levi - the family of Aaron. The priests, because of their special responsibility to represent God before the people and the people before God, had a special call to holiness and ritualistic purity.

i. The purpose behind these laws was to illustrate the purity and separation from sin that was to characterize the priest; a dead body is a picture of sin's result in this world, especially in the way it rapidly decays.

b. None shall defile himself for the dead among his people: The prohibition regarding dead bodies wasn't just about touching a dead body, but even being in the same room as a dead body or walking over a grave or touching a tomb.

c. Except for his relatives who are nearest to him: A priest could participate in the burial rites for an immediate family member, but for none other.

2. (5) Priests must not imitate the mourning practices of the pagans.

They shall not make any bald place on their heads, nor shall they shave the edges of their beards nor make any cuttings in their flesh.

3. (6-9) The marriage practices of priests.

They shall be holy to their God and not profane the name of their God, for they offer the offerings of the LORD made by fire, and the bread of their God; therefore they shall be holy. They shall not take a wife who is a harlot or a defiled woman, nor shall they take a woman divorced from her husband; for the priest is holy to his God. Therefore you shall consecrate him, for he offers the bread of your God. He shall be holy to you, for I the LORD, who sanctify you, am holy. The daughter of any priest, if she profanes herself by playing the harlot, she profanes her father. She shall be burned with fire.

a. They shall not take a wife who is a harlot or a defiled woman: Priests were only to take virgins for wives, again as an illustration of the commitment and purity that was required of priests. A priest - under the Old or New Covenant - was only to set their affections on that which is pure.

b. The daughter of any priest: The daughter of a priest had a special responsibility to be pure as well; though this would be covered under the general laws of Israel, special mention is made of it here to emphasize the point.

B. Requirements regarding the high priest and the selection of priests.

1. (10-15) The responsibility of the high priest.

He who is the high priest among his brethren, on whose head the anointing oil was poured and who is consecrated to wear the garments, shall not uncover his head nor tear his clothes; nor shall he go near any dead body, nor defile himself for his father or his mother; nor shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the LORD. And he shall take a wife in her virginity. A widow or a divorced woman or a defiled woman or a harlot; these he shall not marry; but he shall take a virgin of his own people as wife. Nor shall he profane his posterity among his people, for I the LORD sanctify him.

a. Shall not uncover his head nor tear his clothes: These were extreme signs of mourning for the dead. The high priest was not allowed to mourn in this extreme way for any dead person - even his father or mother.

i. The high priest who tried Jesus sinned against this command at the trial of Jesus (Matthew 26:65), in a dramatic display of horror that Jesus claimed to be God.

b. And he shall take a wife in her virginity: The high priest also had to take special care in selecting his wife; not just any woman would do. A woman would have to have a unique purity and a unique calling to be the wife of a high priest.

i. "The mention of a harlot is intended to remind the Israelites that cultic prostitution of the Canaanite variety had no place whatever in the life of the covenant community, since such behaviour would profane God's holy name." (Harrison)

2. (16-24) Ministering priests must be free from physical defects.

And the LORD spoke to Moses, saying, "Speak to Aaron, saying: 'No man of your descendants in succeeding generations, who has any defect, may approach to offer the bread of his God. For any man who has a defect shall not approach: a man blind or lame, who has a marred face or any limb too long, a man who has a broken foot or broken hand, or is a hunchback or a dwarf, or a man who has a defect in his eye, or eczema or scab, or is a eunuch. No man of the descendants of Aaron the priest, who has a defect, shall come near to offer the offerings made by fire to the LORD. He has a defect; he shall not come near to offer the bread of his God. He may eat the bread of his God, both the most holy and the holy; only he shall not go near the veil or approach the altar, because he has a defect, lest he profane My sanctuaries; for I the LORD sanctify them.'" And Moses told it to Aaron and his sons, and to all the children of Israel.

a. No man of your descendants in succeeding generations, who has any defect, may approach to offer the bread of his God: This obviously shows God's standard for those who would come before Him in service as priests. The prohibition against those with physical defects was meant to point to the even more obvious need to be free from spiritual defect when coming to God.

b. He may eat the bread of his God: This indicates that those in priestly families could be supported by the priesthood. The barring of physically defective persons as priests was no bar to fellowship with God, only a bar against the public service of God in the tabernacle itself.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 21 (Chapter Introduction)

Overview

Lev 21:1, Of the priests’ mourning; Lev 21:6, Of their holiness; Lev 21:7, Of their marriages; Lev 21:8, Of their estimation; Lev 21:9, Of the priest’s daughter convicted of whoredom; Lev 21:10, Of the high priest’s holiness; Lev 21:13, Of his marriage; Lev 21:16, The priests that have blemishes must not minister in the sanctuary.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 21 (Chapter Introduction)

CHAPTER 21

Priests must not defile themselves, in mourning over the dead: cases excepted, Lev 21:1-6 . Nor marry with a whore, profane, or divorced woman, Lev 21:7,8 . His daughter, if a whore, to be burnt with fire, Lev 21:9 . The high priest must in no case defile himself with the dead, Lev 21:10-12 : must marry a virgin of his people, Lev 21:13-15 . Persons having bodily defects allowed to eat of the holy things, but not to serve in the tabernacle, or offer to God, Lev 21:16-24 .

To wit, by touching of the dead body, or abiding in the same house with it, or assisting at his funerals, or eating of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men, to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things, Num 6:6 19:11,14,16 De 26:14 Hos 9:4 . And God would hereby teach them, and in them all successive ministers of holy things, that they ought so entirely to give themselves to the service of God, that they ought to renounce all expressions of natural affections, and all worldly employments, so far as they are impediments to the discharge of their holy services. See Lev 10:3,7 De 33:9 Mat 8:22 . Hereby also God would beget in the people a greater reverence to the priestly function, and oblige the priests to a greater degree of strictness and purity than other men.

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 21 (Chapter Introduction)

Laws concerning the priests.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 21 (Chapter Introduction)

This chapter might borrow its title from Mal 2:1, " And now, O you priests, this commandment is for you." It is a law obliging priests with the utmost care and jealousy to preserve the dignity of their priesthood. I. The inferior priests are here charged both concerning their mourning and concerning their marriages and their children (Lev 21:1-9). II. The high priest is restrained more than any of them (Lev 21:10-15). III. Neither the one nor the other must have any blemish (Lev 21:16, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 21 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 21

This chapter respects the priests, the sons of Aaron, and forbids their mourning for the dead, unless in some cases, Lev 21:1; or their marriage with an whore or a divorced woman, Lev 21:7; and the daughters of any of them to commit fornication, which is made punishable with death, Lev 21:9; and it contains particular laws for the high priest to observe, who was not to mourn for any, even for his parents, Lev 21:10; nor to go out of the sanctuary, Lev 21:12; nor to marry any woman but a virgin, Lev 21:13; and it also directs, that none of the priests having any blemish in them should be employed in divine service, though they might eat of the holy things, Lev 21:16.