Text -- Leviticus 21:4 (NET)

21:4 He must not defile himself as a husband among his people so as to profane himself.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 21:4

Or, seeing he is a chief man, for such not only the high-priest, but others also of the inferior priests were. He shall not defile himself for any other person whatsoever.

Wesley: Lev 21:4

Because such defilement for the dead did profane him, or make him as a common person, and consequently unfit to manage his sacred employment.

JFB: Lev 21:4

"for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself" [BISHOP PATRICK]. The word rendered "chief man" signifies also "a husband"; and the sense according to others is, "But he being a husband, shall not defile himself by the obsequies of a wife" (Eze 44:25).

Clarke: Lev 21:4

A chief man among his people - The word בעל baal signifies a master, chief, husband, etc., and is as variously translated here

1.    He being a chief among the people, it would be improper to see him in such a state of humiliation as mourning for the dead necessarily implies

2.    Though a husband he shall not defile himself even for the death of a wife, because the anointing of his God is upon him. But the first sense appears to be the best.

TSK: Lev 21:4

Or, the verse may be read, being an husband among his people, he shall not defile himself for his wife, etc. Eze 24:16, Eze 24:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 21:4

The sense seems to be that, owing to his position in the nation, the priest is not to defile himself in any cases except those named in Lev 21:2-3. The Septuagint appear to have followed a different reading of the text which would mean, "he shall not defile himself for a moment."The explanation in the margin of our version is hardly in keeping with the prohibition to Ezekiel on a special occasion. See Eze 24:16.

Poole: Lev 21:4

Or, seeing he is

a chief man & c., or ruler , &c., for such not only the high priest, but others also of the inferior priests, were. And therefore though he might defile himself for the persons now named, yet he, above all others, must take heed so to do it that he do not profane himself by doing as follows. Or, for a chief man , &c., the preposition lamed being easily understood from the former verse, where it is oft used, such supplements being not unusual in the Hebrew tongue. So the sense is, he shall not defile himself for any other person whatsoever who is not thus near of kin to him, no, not for a prince or chief ruler among his people , who might seem to challenge this duty from him, to join with all others in their resentment of the public loss; much less shall he defile himself for any other. And so the last word,

to profane himself may be added as a reason why he should not defile himself for the prince or any other except the persons named, because such defilement for the dead did profane him, or make him as a common person and unclean, and consequently unfit to manage his sacred employment, which was an impediment to the service of God, and a public inconvenience to the people, whose concerns with God he negotiated. And it was not meet such great and important affairs should give place to the ceremonies of a funeral for a stranger.

Haydock: Lev 21:4

Prince. Hebrew, "Let not the prince (of the priests, Acts xxiii. 5,) render himself unclean," by attending the funerals of any of the people; or "let not the husband," &c. He may be allowed to attend his wife to the grave: or, as others more probably assert, even this is not permitted. She is not one of the persons privileged, ver. 2, and Ezechiel xliv. 25. Ezechiel (xxiv. 16,) receives a command not to bewail the death of his wife. The Romans thought their priests would be defiled, by attending the funerals even of their own wives; and Sylla, going to dedicate a temple to Hercules, sent Metella a bill of divorce, and ordered her to be removed from his house, when she was just expiring. (Plutarch)

Gill: Lev 21:4

But he shall not defile himself, being a chief man among his people,.... Which is not to be understood of any lord or nobleman or any chief ruler or governor of the people; for the context speaks only of priests, and not of other personages; besides, such might defile themselves, or mourn for their dead, as Abraham did for Sarah; nor of any husband for his wife, for even a priest, as has been observed, might do this for his wife, and much more a private person; nor is there any need to restrain it, as some Jewish writers do, to an adulterous wife, which a husband might not mourn for, though he might for his right and lawful wife; but there is nothing in the text, neither of an husband, nor a wife: the words are to be interpreted of a priest, and either of him as considered as a person of eminence, consequence, and importance, and sons giving a reason why he should not defile himself for the dead, because he was a principal person among his people to officiate for them in sacred things; wherefore if he did not take care that he was not defiled for the dead, which might often happen, he would be frequently hindered from doing his office for the people, which would be attended with ill consequence to them; and therefore the above cases are only excepted, as being such that rarely happened: or rather the words are to be considered as a prohibition of defiling himself "for any chief" ^s, or principal man, lord, ruler, or governor, among his people; even for such an one he was not to defile himself, being no relation of his:

to profane himself; make himself unfit for sacred service, or make himself a common person; put himself upon a level with a common private man, and be no more capable of serving at the altar, or doing any part of the work off priest, than such an one.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 21:4

¹ tn Heb “He shall not defile himself a husband in his peoples, to profane himself.” The meaning of the line is disputed, but it appears to prohibit a priest from burying any relative by marriage (as opposed to the blood relatives of vv. 2-3), including his wife (compare B. A. Levine, Leviticus [JPSTC], 142-43 with J. E. Hartley, Leviticus [WBC], 343, 348).

Geneva Bible: Lev 21:4

[But] he shall not defile himself, [being] a ^{( c )} chief man among his people, to profane himself.

^{( c )} The priest was permitted to mourn for his next kindred only.

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 21:1-9

It was before appointed that the priests should teach the people the statutes God had given concerning the difference between clean and unclean, Lev 10:10, Lev 10:11. Now here it is provided that they should themselves observe what they were to teach the people. Note, Those whose office it is to instruct must do it by example as well as precept, 1Ti 4:12. The priests were to draw nearer to God than any of the people, and to be more intimately conversant with sacred things, and therefore it was required of them that they should keep at a greater distance than others from every thing that was defiling and might diminish the honour of their priesthood.

I. They must take care not to disparage themselves in their mourning for the dead. All that mourned for the dead were supposed to come near the body, if not to touch it: and the Jews say, "It made a man ceremonially unclean to come within six feet of a dead corpse;"nay, it is declared (Num 19:14) that all who come into the tent where the dead body lies shall be unclean seven days. Therefore all the mourners that attended the funeral could not but defile themselves, so as not to be fit to come into the sanctuary for seven days: for this reason it is ordered, 1. That the priests should never put themselves under this incapacity of coming into the sanctuary, unless it were for one of their nearest relations, Lev 21:1-3. A priest was permitted to do it for a parent or a child, for a brother or an unmarried sister, and therefore, no doubt (though this is not mentioned) for the wife of his bosom; for Ezekiel, a priest, would have mourned for his wife if he had not been particularly prohibited, Eze 24:17. By this allowance God put an honour upon natural affection, and favoured it so far as to dispense with the attendance of his servants for seven days, while they indulged themselves in their sorrow for the death of their dear relations; but, beyond this period, weeping must not hinder sowing, nor their affection to their relations take them off from the service of the sanctuary. Nor was it at all allowed for the death of any other, no, not of a chief man among the people, as some read it, Lev 21:4. They must not defile themselves, no, nor for the high priest himself, unless thus akin to them. Though there is a friend that is nearer than a brother, yet the priests must not pay this respect to the best friend they had, except he were a relation, lest, if it were allowed for one, others should expect it, and so they should be frequently taken off from their work: and it is hereby intimated that there is a particular affection to be reserved for those that are thus near akin to us; and, when any such are removed by death, we ought to be affected with it, and lay it to heart, as the near approach of death to ourselves, and an alarm to us to prepare to follow. 2. That they must not be extravagant in the expressions of their mourning, no, not for their dearest relations, Lev 21:5. Their mourning must not be either, (1.) Superstitious, according to the manner of the heathen, who cut off their hair, and let out their blood, in honour of the imaginary deities which presided (as they thought) in the congregation of the dead, that they might engage them to be propitious to their departed friends. Even the superstitious rites used of old at funerals are an indication of the ancient belief of the immortality of the soul, and its existence in a separate state: and though the rites themselves were forbidden by the divine law, because they were performed to false gods, yet the decent respect which nature teaches and which the law allows to be paid to the remains of our deceased friends, shows that we are not to look upon them as lost. Nor, (2.) Must it be passionate or immoderate. Note, God's ministers must be examples to others of patience under affliction, particularly that which touches in a very tender part, the death of their near relations. They are supposed to know more than others of the reasons why we must not sorrow as those that have no hope (1Th 4:13), and therefore they ought to be eminently calm and composed, that they may be able to comfort others with the same comforts wherewith they are themselves comforted of God. The people were forbidden to mourn for the dead with superstitious rites (Lev 19:27, Lev 19:28), and what was unlawful to them was much more unlawful to the priest. The reason given for their peculiar care not to defile themselves we have (Lev 21:6): Because they offered the bread of their God, even the offerings of the Lord made by fire, which were the provisions of God's house and table. They are highly honoured, and therefore must not stain their honour by making themselves slaves to their passions; they are continually employed in sacred service, and therefore must not be either diverted from or disfitted for the services they were called to. If they pollute themselves, they profane the name of their God on whom they attend: if the servants are rude and of ill behaviour, it is a reflection upon the master, as if he kept a loose and disorderly house. Note, All that either offer or eat the bread of our God must be holy in all manner of conversation, or else they profane that name which they pretend to sanctify.

II. They must take care not to degrade themselves in their marriage, Lev 21:7. A priest must not marry a woman of ill fame, that either had been guilty or was suspected to have been guilty of uncleanness. He must not only not marry a harlot, though ever so great a penitent for her former whoredoms, but he must not marry one that was profane, that is, of a light carriage or indecent behaviour. Nay, he must not marry one that was divorced, because there was reason to think it was for some fault she was divorced. The priests were forbidden to undervalue themselves by such marriages as these, which were allowed to others, 1. Lest it should bring a present reproach upon their ministry, harden the profane in their profaneness, and grieve the hearts of serious people: the New Testament gives laws to ministers' wives (1Ti 3:11), that they be grave and sober, that the ministry be not blamed. 2. Lest it should entail a reproach upon their families; for the work and honour of the priesthood were to descend as an inheritance to their children after them. Those do not consult the good of their posterity as they ought who do not take care to marry such as are of good report and character. He that would seek a godly seed (as the expression is, Mal 2:15) must first seek a godly wife, and take heed of a corruption of blood. It is added here (Lev 21:8), Thou shalt sanctify him, and he shall be holy unto thee. "Not only thou, O Moses, by taking care that these laws be observed, but thou, O Israel, by all endeavours possible to keep up the reputation of the priesthood, which the priests themselves must do nothing to expose or forfeit. He is holy to his God (Lev 21:7), therefore he shall be holy unto thee. "Note, We must honour those whom our God puts honour upon. Gospel ministers by this rule are to be esteemed very highly in love for their works' sake (1Th 5:13), and every Christian must look upon himself as concerned to be the guardian of their honour.

III. Their children must be afraid of doing any thing to disparage them (Lev 21:9): If the daughter of any priest play the whore, her crime is great; she not only polluteth but profaneth herself: other women have not that honour to lose that she has, who, as one of a priest's family, has eaten of the holy things, and is supposed to have been better educated than others. Nay, she profaneth her father; he is reflected upon, and every body will be ready to ask, "Why did not he teach her better?"And the sinners in Zion will insult and say, "Here is your priest's daughter."Her punishment there must be peculiar: She shall be burnt with fire, for a terror to all priests' daughters. Note, The children of ministers ought, of all others, to take heed of doing any thing that is scandalous, because in them it is doubly scandalous, and will be punished accordingly by him whose name is Jealous.

Keil-Delitzsch: Lev 21:1-6

The priest was not to defile himself on account of a soul, i.e., a dead person ( nephesh , as in Lev 19:28), among his countrymen, unless it were of his kindred, who stood near to him (i.e., in the closest relation to him), formed part of the same family with him (cf. Lev 21:3), such as his mother, father, son, daughter, brother, or a sister who was still living with him as a virgin and was not betrothed to a husband (cf. Eze 44:25). As every corpse not only defiled the persons who touched it, but also the tent or dwelling in which the person had died (Num 19:11, Num 19:14); in the case of death among members of the family or household, defilement was not to be avoided on the part of the priest as the head of the family. It was therefore allowable for him to defile himself on account of such persons as these, and even to take part in their burial. The words of Lev 21:4 are obscure: " He shall not defile himself בּעמּיו בּעל , i.e., as lord (pater-familias) among his countrymen, to desecrate himself;"and the early translators have wandered in uncertainty among different renderings. In all probability בּעל denotes the master of the house or husband. But, for all that, the explanation given by Knobel and others, "as a husband he shall not defile himself on the death of his wife, his mother-in-law and daughter-in-law, by taking part in their burial,"is decidedly to be rejected. For, apart from the unwarrantable introduction of the mother-in-law and daughter-in-law, there is sufficient to prevent our thinking of defilement on the death of a wife, in the fact that the wife is included in the "kin that is near unto him"in Lev 21:2, though not in the way that many Rabbins suppose, who maintain that שׁאר signifies wife, but implicite , the wife not being expressly mentioned, because man and wife form one flesh (Gen 2:24), and the wife stands nearer to the husband than father and mother, son and daughter, or brother and sister. Nothing is proved by appealing to the statement made by Plutarch , that the priests of the Romans were not allowed to defile themselves by touching the corpses of their wives; inasmuch as there is no trace of this custom to be found among the Israelites, and the Rabbins, for this very reason, suppose the death of an illegitimate wife to be intended. The correct interpretation of the words can only be arrived at by considering the relation of the fourth verse to what precedes and follows. As Lev 21:1-3 stand in a very close relation to Lev 21:5 and Lev 21:6, - the defilement on account of a dead person being more particularly explained in the latter, or rather, strictly speaking, greater force being given to the prohibition, - it is natural to regard Lev 21:4 as standing in a similar relation to Lev 21:7, and to understand it as a general prohibition, which is still more clearly expounded in Lev 21:7 and Lev 21:9. The priest was not to defile himself as a husband and the head of a household, either by marrying a wife of immoral or ambiguous reputation, or by training his children carelessly, so as to desecrate himself, i.e., profane the holiness of his rank and office by either one or the other (cf. Lev 21:9 and Lev 21:15). - In Lev 21:5 desecration is forbidden in the event of a death occurring. He was not to shave a bald place upon his head. According to the Chethib יקרחה is to be pointed with ה - attached, and the Keri יקרחוּ is a grammatical alteration to suit the plural suffix in בּראשׁם , which is obviously to be rejected on account of the parallel יגלּחוּ לא זקנם וּפאת . In both of the clauses there is a constructio ad sensum , the prohibition which is addressed to individuals being applicable to the whole: upon their head shall no one shave a bald place, namely, in front above the forehead, "between the eyes"(Deu 14:1). We may infer from the context that reference is made to a customary mode of mourning for the dead; and this is placed beyond all doubt by Deu 14:1, where it is forbidden to all the Israelites "for the dead."According to Herodotus , 2, 36, the priests in Egypt were shaven, whereas in other places they wore their hair long. In other nations it was customary for those who were more immediately concerned to shave their heads as a sign of mourning; but the Egyptians let their hair grow both upon their head and chin when any of their relations were dead, whereas they shaved at other times. The two other outward signs of mourning mentioned, namely, cutting off the edge of the beard and making incisions in the body, have already been forbidden in Lev 19:27-28, and the latter is repeated in Deu 14:1. The reason for the prohibition is given in Lev 21:6 - " they shall be holy unto their God, "and therefore not disfigure their head and body by signs of passionate grief, and so profane the name of their God when they offer the firings of Jehovah; that is to say, when they serve and approach the God who has manifested Himself to His people as the Holy One. On the epithet applied to the sacrifices, "the food of God,"see at Lev 3:11 and Lev 3:16.

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.