Teks -- Leviticus 21:1-24 (NET)

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron– say to them, ‘For a dead person no priest is to defile himself among his people, 21:2 except for his close relative who is near to him: his mother, his father, his son, his daughter, his brother, 21:3 and his virgin sister who is near to him, who has no husband; he may defile himself for her. 21:4 He must not defile himself as a husband among his people so as to profane himself. 21:5 Priests must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body. 21:6 “‘They must be holy to their God, and they must not profane the name of their God, because they are the ones who present the Lord’s gifts, the food of their God. Therefore they must be holy. 21:7 They must not take a wife defiled by prostitution, nor are they to take a wife divorced from her husband, for the priest is holy to his God. 21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, am holy. 21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death.

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.’”

Rules for the Priesthood

21:16 The Lord spoke to Moses: 21:17 “Tell Aaron, ‘No man from your descendants throughout their generations who has a physical flaw is to approach to present the food of his God. 21:18 Certainly no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, or a limb too long, 21:19 or a man who has had a broken leg or arm, 21:20 or a hunchback, or a dwarf, or one with a spot in his eye, or a festering eruption, or a feverish rash, or a crushed testicle. 21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God. 21:22 He may eat both the most holy and the holy food of his God, 21:23 but he must not go into the veil-canopy or step forward to the altar because he has a physical flaw. Thus he must not profane my holy places, for I am the Lord who sanctifies them.’” 21:24 So Moses spoke these things to Aaron, his sons, and all the Israelites.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Lev 21:1 - Among his people

None of the priests shall touch the dead body, or assist at his funeral, or eat 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. And God would hereby teach them, and in them all successive ministers, that they ought entirely to give themselves to the service of God. Yea, to renounce all expressions of natural affection, and all worldly employments, so far as they are impediments to the discharge of their holy services.

Wesley: Lev 21:2 - Near to him

Under which general expression his wife seems to be comprehended, though she be not expressed. And hence it is noted as a peculiar case, that Ezekiel, who was a priest, was forbidden to mourn for his wife, Eze 24:16, &c. These exceptions God makes in condescension to human infirmity, because in such cases it was very hard to restrain the affections. But this allowance concerns only the inferior priest, not the high-priest.

Wesley: Lev 21:3 - That is nigh him

That is, by nearness not of relation, (for that might seem a needless addition) but of habitation, one not yet cut off from the family. For if she was married, she was now of another family, and under her husband's care in those matters.

Wesley: Lev 21:4 - Being

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 - To profane himself

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

Wesley: Lev 21:5 - They shall not make baldness

In funerals, as the Heathens did. Though I allow them to defile themselves for some of the dead, yet in no case shall they use these superstitious rites, which also the people were forbidden to do; but the priests in a more peculiar manner, because they are by word and example to teach the people their duty.

Wesley: Lev 21:6 - Holy unto their God

Devoted to God's service, and always prepared for it, and therefore shall keep themselves from all defilements.

Wesley: Lev 21:6 - The name of their God

Which they especially bear.

Wesley: Lev 21:6 - The bread of their God

That is, the shew - bread: or rather, all the other offerings, besides burnt-offerings: which are called bread, because bread is commonly put for all food.

Wesley: Lev 21:7 - Profane

Or defiled, or deflowered, though it were done secretly, or by force: because the priest must take care that all the members of his family be free not only from gross wickedness, but from all suspicions of evil.

Wesley: Lev 21:8 - Thou

O Moses, and whosoever shall succeed in thy place, to whom it belongs to see my laws observed, shall take care that the priest be holy, and do not defile himself by any of these forbidden marriages.

Wesley: Lev 21:9 - And the daughter

And by analogy his son also, and his wife, because the reason of the law here added, concerns all. And nothing is more common than to name one kind for the rest of the same nature, as also is done Lev 18:6.

Wesley: Lev 21:9 - She profaneth her father

Exposeth his person and office, and consequently religion, to contempt.

Wesley: Lev 21:10 - The garments

Those holy garments, which were peculiar to him.

Wesley: Lev 21:10 - 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.

Wesley: Lev 21:10 - Nor rent his clothes

Another expression of mourning.

Wesley: Lev 21:11 - Go in

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 - Out of the sanctuary

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

Wesley: Lev 21:12 - Nor profane the sanctuary

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 - The crown of the anointing oil

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 - In her virginity

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 the Lord sanctify him

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

Wesley: Lev 21:17 - Of thy seed

Whether the high priest, or the inferior ones.

Wesley: Lev 21:17 - That hath

In all successive ages, any defect or excess of parts, any notorious deformity or imperfection in his body. The reason hereof is partly typical, that he, might more fully represent Christ, the great high-priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral, to teach all Christians and especially ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation, render a man unfit for the ministry of the gospel; and partly prudential, because such blemishes were apt to breed contempt of the person; and consequently, of his function, and of the holy things wherein he ministered. For which reason, such persons as have notorious defects or deformities, are still unfit for the ministry except where there are eminent gifts and graces, which vindicate a man from the contemptibleness of his bodily presence. The particular defect's here mentioned, I shall not enlarge upon because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not necessary.

Wesley: Lev 21:18 - A flat nose

Most restrain this word to the nose, and to some great deformity relating to it. But according to others, it signifies more generally, a person that wants some member or members, because the next word, to which it is opposed, signifies one that hath more members than he should.

Wesley: Lev 21:21 - A blemish

Any notorious blemish whereby he is disfigured, though not here mentioned.

Wesley: Lev 21:22 - He shall eat

Which a priest having any uncleanness might not do whereby God would shew the great difference between natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself.

Wesley: Lev 21:23 - To the veil

To the second veil which was between the holy and the most holy place, to burn incense, to order the shew - bread, and to dress the lamps, which were nigh unto that veil though without.

Wesley: Lev 21:23 - My altar

The altar of burnt-offering, which was without the sanctuary. The sense is, he shall not execute the priest's office, which was to be done in those two places.

JFB: Lev 21:1 - There shall none be defiled for the dead among his people

The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Num 19:14), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred.

JFB: Lev 21:4 - But he shall not defile himself

"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).

JFB: Lev 21:5 - They shall not make baldness upon their heads . . . nor . . . cuttings in their flesh

The superstitious marks of sorrow, as well as the violent excesses in which the heathen indulged at the death of their friends, were forbidden by a general law to the Hebrew people (Lev 19:28). But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope.

JFB: Lev 21:7-9 - They shall not take a wife that is a whore, or profane

Private individuals might form several connections, which were forbidden as inexpedient or improper in priests. The respectability of their office, and the honor of religion, required unblemished sanctity in their families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others.

JFB: Lev 21:10-15 - he that is the high priest among his brethren . . . shall not uncover his head, nor rend his clothes

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).

JFB: Lev 21:16-24 - Whosoever he be . . . hath any blemish, let him not approach to offer the bread of his God

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

Clarke: Lev 21:1 - There shall none be defiled for the dead

There shall none be defiled for the dead - No priest shall assist in laying out a dead body, or preparing it for interment. Any contact with the dead was supposed to be of a defiling nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestation by all men.

Clarke: Lev 21:4 - A chief man among his people

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.

Clarke: Lev 21:5 - They shall not make baldness

They shall not make baldness - See the note on Lev 19:27. It is supposed that these things were particularly prohibited, because used superstitiously by the Egyptian priests, who, according to Herodotus, shaved the whole body every third day, that there might be no uncleanness about them when they ministered in their temples. This appears to have been a general custom among the heathen. In the book of Baruch 6:31, the priests of Babylon are represented sitting in their temples, with their clothes rent, and their heads and beards shaven, and having nothing upon their heads. Every person knows the tonsure of the Catholic priests. Should not this be avoided as an approach to a heathenish custom?

Clarke: Lev 21:7 - That is a whore

That is a whore - A prostitute, though even reclaimed

Clarke: Lev 21:7 - Profane

Profane - A heathen, or one who is not a cordial believer in the true God. Put away from her husband - Because this very circumstance might lead to suspicion that the priest and the divorced woman might have been improperly connected before.

Clarke: Lev 21:9 - She shall be burnt with fire

She shall be burnt with fire - Probably not burnt alive, but strangled first, and then burnt afterward. Though it is barely possible that some kind of branding may be intended.

Clarke: Lev 21:10 - He that is the high priest

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

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

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.

Clarke: Lev 21:17 - Whosoever - hath any blemish, let him not approach to offer the bread of his God

Whosoever - hath any blemish, let him not approach to offer the bread of his God - Never was a wiser, a more rational, and a more expedient law enacted relative to sacred matters. The man who ministers in holy things, who professes to be the interpreter of the will of God, should have nothing in his person nor in his manner which cannot contribute to render him respectable in the eyes of those to whom he ministers. If, on the contrary, he has any personal defect, any thing that may render him contemptible or despicable, his usefulness will be greatly injured, if not entirely prevented. If however a man have received any damage in the work of God, by persecution or otherwise, his scars are honorable, and will add to his respectability. But if he be received into the ministry with any of the blemishes specified here, he never will and never can have that respect which is essentially necessary to secure his usefulness. Let no man say this is a part of the Mosaic law, and we are not bound by it. It is an eternal law, founded on reason, propriety, common sense, and absolute necessity. The priest, the prophet, the Christian minister, is the representative of Jesus Christ; let nothing in his person, carriage, or doctrine, be unworthy of the personage he represents. A deformed person, though consummate in diplomatic wisdom, would never be employed as an ambassador by any enlightened court, if any fit person, unblemished, could possibly be procured.

Clarke: Lev 21:18 - A blind man

A blind man - That is, in one eye; for he that was utterly blind could not possibly be employed in such a service. A flat nose, like that of an ape; so the best versions. Any thing superfluous, such as six fingers, six toes, etc.

Clarke: Lev 21:19 - Broken-footed, or broken-handed

Broken-footed, or broken-handed - Club-footed, bandy-legged, etc.; or having the ankle, wrist, or fingers dislocated.

Clarke: Lev 21:20 - Crooked-backed

Crooked-backed - Hunch-backed or gibbous. A dwarf, דק dak , a person too short or too thin, so as to be either particularly observable, or ridiculous in his appearance

Clarke: Lev 21:20 - A blemish in his eye

A blemish in his eye - A protuberance on the eye, observable spots or suffusions

Clarke: Lev 21:20 - Scurvy, or scabbed

Scurvy, or scabbed - A bad habit of body, evidenced by scorbutic or scrofulous affections

Clarke: Lev 21:20 - Stones broken

Stones broken - Is ruptured; an infirmity which would render him incapable of fulfilling the duties of his office, which might be often very fatiguing. In the above list of blemishes we meet with some that might render the priest contemptible in the eyes of men, and be the means of leading them, not only to despise the man, but to despise the ministry itself; and we meet with others that would be a very great impediment in the discharge of his ministerial duties, and therefore any person thus blemished is by this law precluded from the ministry. The blemishes here enumerated have been considered by some in an allegorical point of view, as if only referring to the necessity of moral purity; but although holiness of heart and righteousness of life be essentially necessary in a minister of God, yet an absence of the defects mentioned above is, I fully believe, what God intends here, and for the reasons too which have been already advanced. It must however be granted, that there have been some eminent divines who have been deformed; and some with certain blemishes have been employed in the Christian ministry, and have been useful. The Mosaic rule, however, will admit of but few exceptions, when even examined according to the more extended interpretation of the Christian system. "The Hebrews say there are in all 120 blemishes which disable the priest - eight in the head, two in the neck, nine in the ears, five in the brows, seven in the eyelids, nineteen in the eyes, nine in the nose, nine in the mouth, three in the belly, three in the back, seven in the hands, sixteen in the secrets, eight in any part of the body, eight in the skin, and seven in the strength and in the breath."- Ainsworth. In ancient times, even among heathens, persons of the most respectable appearance were appointed to the priesthood; and the emperor, both among the ancient Greeks and Romans, was both king and priest. It is reported of Metellus, that, having lost an eye in endeavoring to save the Palladium from the flames, when the temple of Vesta was on fire, he was denied the priesthood, though he had rendered such an excellent piece of service to the public; yet the public opinion was that a priest who was defective in any member was to be avoided as ominous - See Dodd

"At Elis, in Greece, the judges chose the finest looking man to carry the sacred vessels of the deity; he that was next to him in beauty and elegance led the ox; and the third in personal beauty, etc., carried the garlands, ribbons, wine, and the other matters used for the sacrifice."- Athen. Deipnisoph., l. xiii., c. 2

Formerly the Church of England was very cautious in admitting to her ministry those who had gross personal defects; but now we find the hump-backed, the jolt-headed, bandy-legged, club-footed, one-eyed, etc., priests even of her high places. Why do our prelates ordain such?

Clarke: Lev 21:23 - He shall not go in unto the veil

He shall not go in unto the veil - The priest with a blemish was not permitted to enter into the holy of holies, nor to burn incense, nor to offer the shew-bread, nor to light the golden candlestick, etc. In short, he was not permitted to perform any essential function of the priesthood

1.    The great perfection required in the Jewish high priest was intended principally to point out the perfection of that priesthood of which the Jewish was only the type. And yet, as the apostle assures us, that law made nothing perfect, but pointed out that most perfect priesthood and sacrifice by which we draw near to God

2.    As none who had a blemish could enter into the holy of holies, and this holy of holies was a type of the kingdom of God, so nothing that is defiled can enter into heaven; for he gave himself for his Church that he might purify it to himself, and present it at last before the presence of the Divine glory having neither spot nor wrinkle, nor any such thing, Eph 5:27; a passage which evidently refers to the directions in the preceding verse. Reader, art thou become a king and priest unto God and the Lamb? and hast thou obtained, or art thou earnestly seeking, that holiness without which thou canst not see the kingdom of heaven?

Calvin: Lev 21:1 - Speak unto the priests

1.Speak unto the priests All these things which follow tend to the same end, i.e., that the priests may differ from the rest of the people by notable marks, as if separated from ordinary men; for special purity became those who represented the person of Christ. It seems, indeed, as if God here gave precepts respecting small and unimportant things; but we have elsewhere said that the legal rites were as it were steps by which the Israelites might ascend to the study of true holiness. The declaration of Paul indeed was always true, that “bodily exercise profiteth little,” (1Ti 4:8;) but the use of the ancient shadows under the Law must be estimated by their end. Although, therefore, the observation of the things which are now treated of did not of itself greatly please God, yet inasmuch as it had a higher tendency, it was sinful to make light of it. Now though the priests were thus admonished that holiness was to be cultivated by them with peculiar diligence, as the sanctity of their office required; yet the principal design of God was to set forth the image of perfect holiness which was at length beheld in Christ. The first law contains a prohibition of mourning, absolutely and without exception as regarded the high priest, and as regarded the sons of Aaron with certain specified restrictions; for although God elsewhere forbids the people generally to imitate the custom of the Gentiles in excessive mourning, yet here he requires something more of the priests, viz., that they should abstain even from ordinary mourning, such as was permitted to others. This prohibition indeed was again repeated, as we shall see, arising from an actual occurrence; for when Nadab and Abihu, who had offered incense with strange fire, were consumed with fire from heaven, God allowed them to be mourned for by all the people, except the priests; ¹⁸⁵ but on this occasion the general law was again ratified afresh, lest the priests should pollute themselves by mourning for the dead; except that there mourning was forbidden even for a domestic loss, that they might acquiesce in God’s judgment, however sad it might be. For by these means they were impeded in the discharge of their duties; because it was not lawful for mourners to enter the sanctuary. Therefore God threatens them with death, unless they should restrain their grief even for the death of a near relative But this (as is elsewhere said) is a rare virtue, so to repress our feelings when we are deprived of our brothers or friends, as that the bitterness of our grief should not overcome our resignation and composure of mind. In this way, therefore, the exemplary piety of the priests was put to the proof. Besides, abstinence from mourning manifests the hope of the blessed resurrection. Therefore the priests were forbidden to mourn for the dead, in order that the rest of the people might seek for consolation in their sorrow from them. ¹⁸⁶ This was truly and amply fulfilled in Christ, who although He bore not only grief, but the extreme horror of death, yet was free from every stain, and gloriously triumphed over death; so that the very recollection of His cross wipes away our tears, and fills us with joy. Now when it is said, “They shall not profane the name of their God;” and in the case of the high priest, “neither shall he go out of the sanctuary;” this reason confirms what; I have just stated, that mourning was forbidden them, because it prevented them from the discharge of their duties; for their very squalidness would have in some sense defiled God’s sanctuary, in which nothing unseemly was to be seen; and being defiled too, they could not intercede as suppliants for the people. God then commands them to remain pure and clear from all defilement, lest they should be compelled to desert their office, and to leave the sanctuary, of which they were the keepers. Moreover, we learn that the fulfillment of this figure was in Christ, from the reason which is immediately added: viz., because the holy oil is on the head of the high priest; whereby God intimates that it is by no means right that His glory and dignity should be profaned by any pollution.

As to the words themselves; first, greater liberty is granted to the rest of the posterity of Aaron, than to the high priest; but only that they should mourn for their father, mother, children, their own brothers, and unmarried sisters. Lest ambition should carry them further, they are expressly forbidden to put on mourning even upon the death of a prince. Nor can we doubt but that the mourning was improper which God permitted to them out of indulgence; but regard was had to their weakness, lest immoderate strictness might drive them to passionate excess; yet God so spared them as still to distinguish them from the multitude. To “defile” one’s-self, (as we have elsewhere seen,) is equivalent to putting on mourning for the dead, celebrating the funeral rites, or going to the burial; because the curse of God proclaims itself in the death of man, so that a corpse infects with contagion those by whom it is touched; and again, because it must needs be that where lamentation is indulged, and as it were excited, the affection itself must burst out into impatience. As to the prohibition to make “baldness,” this was not allowed even to the rest of the people; but God expressly forbids it to the priests, in order to keep them under stricter restraint. With regard to the high priest, something greater seems to be decreed besides the exceptions, that he “shall not uncover his head, nor rend his clothes:” which is still enjoined elsewhere on the sons of Aaron. But here what would be allowable in others is condemned in the high priest; and it was surely reasonable that he should present a peculiar example of moderation and gravity; and therefore the dignity of his office, in which he was superior to others, is called to mind, that he may acknowledge his obligations to be so much the greater. This is indeed the sum, that since the priesthood is the holiness of God, it must not be mixed up with any defilements.

Calvin: Lev 21:9 - And the daughter of any priest

9.And the daughter of any priest The moderation and chastity (required in the priest ¹⁹¹) is extended also to his daughter; and by synecdoche all that relates to good discipline is comprised under a single head; viz., that his children should be educated in the study of virtue, and in decent and pure morality. A heavy punishment is denounced against a priest’s daughter if she should play the harlot, because sacrilege would be combined with her disgraceful licentiousness. But it is no light crime to violate God’s sanctuary; and, if the priest had tolerated such an iniquity in his daughter, he would have been no severe avenger of the same turpitude in strangers; nay, he would not have been at liberty to punish crimes, unless he made a beginning in his own house.

Calvin: Lev 21:13 - And he shall take a wife in her virginity

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.

Calvin: Lev 21:17 - Speak unto Aaron, saying

17.Speak unto Aaron, saying Priests in whom there was any notable bodily defect are here forbidden from approaching the altar. I will not curiously inquire into the defects which Moses enumerates, since the same rule is here laid down, which is afterwards applied to the sacrifices, whereof none but perfect ones were to be offered. For God rejected whatever was defective or mutilated, in order that the Israelites might know that no victim would suffice for the expiation of sin, except such as possessed complete perfection; and this is justly required in a priest, who cannot be a mediator between God and men unless he is free from every spot. But the analogy must be kept in view between the external figures and the spiritual perfection which existed only in Christ. God could bear no defect in the priests; it follows, then, that a man of angelic purity was to be expected, who should reconcile God to the world. The bodily imperfections, then, which were here enumerated, must be transferred to the soul. The offering of bread comprehends by synecdoche the other offerings, and the whole legal service, which the priests were wont to perform in their course; and this the words of Moses immediately afterwards confirm, wherein he mentions all “the offerings made by fire,” besides the bread. We have seen elsewhere that any of the people wounded in the testicles were prohibited from entering the sanctuary; that they were, not even to set foot in the court; but there was a special reason for this as regarded the priests, lest they should pollute the sanctuary by their defects. Hence it appears how needful for us is the intercession of Christ; for, if his perfect cleanness did not wash away our impurity, no oblation could proceed from us except what would be foul and unsavory. Moreover, it is worthy of observation that the sanctuary of God is polluted by any defect or imperfection; and, consequently, that whatever of their own men obtrude upon God, is condemned as profane, so far are they from conciliating God’s favor by any merit.

Calvin: Lev 21:22 - He shall eat the bread of his God

22.He shall eat the bread of his God He permits them indeed to eat of the sacrifices, because no uncleanness on account of their natural defects could prevent them from partaking of the sacred meals; ¹⁹² they are only forbidden to appear in God’s presence as mediators to propitiate Him. And here the imperfection of the legal service betrays itself; for nothing could be found among men which could fully represent the truth. Since then the defects of men rendered it necessary to separate the two connected things, viz., the honor and the burden, hence the Israelites were admonished that another priest was promised them, in whom nothing would be wanting for the consummation of all virtues and perfection. Finally, Moses relates that he delivered God’s commands not only to Aaron and his sons, but to all the people likewise; so that the humblest of them might be the censor of the priests ¹⁹³ if in anything they fell short.

TSK: Lev 21:1 - Speak // There

Speak : Hos 5:1; Mal 2:1, Mal 2:4

There : Lev 21:11, Lev 10:6, Lev 10:7; Num 19:14, Num 19:16; Eze 44:25

TSK: Lev 21:2

Lev 18:6; 1Th 4:13

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

TSK: Lev 21:5 - not make baldness // the corner

not make baldness : This custom is also called rounding the corners of the head (Lev 19:27), and seems to have been performed in honour of some idol. Lev 10:6, Lev 19:27, Lev 19:28; Deu 14:1; Isa 15:2, Isa 22:12; Jer 16:6, Jer 48:37; Eze 44:20; Amo 8:10; Mic 1:16

the corner : The Hebrew peath zakon , may denote the whiskers; as the Syriac phatho signifies. These are by the Arabs, according to Niebuhr, still cut entirely off, or worn quite short; and hence they are called by Jeremiah, קצוצי פאה , those with cropped whiskers. Perhaps some superstition, of which we are ignorant, was connected with this; but whether or not, it was the object of Moses to keep the Israelites distinct from other nations.

TSK: Lev 21:6 - holy // profane // bread // therefore

holy : Lev 21:8, Lev 10:3; Exo 28:36, Exo 29:44; Ezr 8:28; 1Pe 2:9

profane : Lev 18:21, Lev 19:12; Mal 1:6, Mal 1:11, Mal 1:12

bread : Lev 3:11; Eze 44:7; Mal 1:7

therefore : Isa 52:11

TSK: Lev 21:7 - that is a whore // put away

that is a whore : Lev 21:8; Eze 44:22; 1Ti 3:11

put away : Deu 24:1-4; Isa 50:1

TSK: Lev 21:8 - sanctify // for I

sanctify : Lev 21:6; Exo 19:10, Exo 19:14, Exo 28:41, Exo 29:1, Exo 29:43, Exo 29:44

for I : Lev 11:44, Lev 11:45, Lev 19:2, Lev 20:7, Lev 20:8; Joh 10:36, Joh 17:19; Heb 7:26, Heb 10:29

TSK: Lev 21:9 - the daughter // she shall be burnt

the daughter : 1Sa 2:17, 1Sa 2:34, 1Sa 3:13, 1Sa 3:14; Eze 9:6; Mal 2:3; Mat 11:20-24; 1Ti 3:4, 1Ti 3:5; Tit 1:6

she shall be burnt : Lev 20:14; Gen 38:24; Jos 7:15, Jos 7:25; Isa 33:14

TSK: Lev 21:10 - upon // consecrated // uncover

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

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 // for the crown

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 // for I the

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

TSK: Lev 21:17 - blemish // let him // bread

blemish : Lev 22:20-25; 1Th 2:10; 1Ti 3:2; Heb 7:26

let him : Lev 21:21, Lev 10:3; Num 16:5; Psa 65:4

bread : or, food, Lev 3:11, Lev 3:16

TSK: Lev 21:18 - a blind man // superfluous

a blind man : Isa 56:10; Mat 23:16, Mat 23:17, Mat 23:19; 1Ti 3:2, 1Ti 3:3, 1Ti 3:7; Tit 1:7, Tit 1:10

superfluous : Lev 22:23

TSK: Lev 21:20 - a dwarf // or hath

a dwarf : or, too slender

or hath : Deu 23:1

TSK: Lev 21:21 - a blemish // to offer

a blemish : In the above list of blemishes, we meet with some that might render the priest contemptible in the eyes of men; and others that would be very great impediments in the discharge of his ministerial duties.

to offer : Lev 21:6, Lev 21:8, Lev 21:17

TSK: Lev 21:22 - both // and of the holy

both : Lev 2:3, Lev 2:10, Lev 6:16, Lev 6:17, Lev 6:29, Lev 7:1, Lev 24:8, Lev 24:9; Num 18:9, Num 18:10

and of the holy : Lev 22:10-13; Num 18:10, Num 18:19

TSK: Lev 21:23 - go in // profane // for I the Lord

go in : Exo 30:6-8, Exo 40:26, Exo 40:27; Eze 44:9-14

profane : Lev 21:12, Lev 15:31

for I the Lord : Lev 21:8

TSK: Lev 21:24 - Aaron

Aaron : Mal 2:1-7; Col 4:17; 1Ti 1:18; 2Ti 2:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Lev 21:2 - For his kin that is near unto him // For his brother // Object // Answ

For his kin that is near unto him: under this general expression his wife seems to be comprehended, though she be not expressed in the following instances, because from the mention of others more remote it was easy to gather that so near a relation was not excluded. And hence it is noted as a peculiar and extraordinary case, that Ezekiel, who was a priest, was forbidden to mourn for his wife, Eze 24:16 , &c. These exceptions God here makes in condescension to human infirmity, because in such cases it was very hard to restrain the affections. But this allowance concerns only the inferior priest, not the high priest, as we shall see.

For his brother

Object. Eleazar and Ithamar are forbidden to mourn for their brethren, Nadab and Abihu.

Answ 1. That case was singular, both because such a mourning might seem to be a censure of God’ s severity upon them, and because they were then in the actual execution of their office, and in their initiation to it, and they were the only persons, besides Aaron, that could perform that work, and therefore their attendance upon it was more necessary than it would be in after-times and other cases.

2. The latter law can either limit of enlarge the former at the pleasure of the lawgiver. And this law may seem to be added, lest that prohibition, Le 10 , should be taken for a general rule.

Poole: Lev 21:3 - For his sister // Nigh unto him // Which hath had no husband

For his sister either by father or mother.

Nigh unto him i.e. by nearness, not of relation, (for that might seem a needless addition,) but of habitation, i.e. one not yet cut off from the family, as it follows.

Which hath had no husband for if she was married, she was now of another family, and under her husband’ s special care in those matters.

Poole: Lev 21:4 - a chief man // to profane himself

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.

Poole: Lev 21:5

To wit, in funerals, as the heathens did: q. d. Though I allow them to defile themselves for some of the dead, yet in no case shall they use these superstitious and heathenish rites, which also the people are forbidden to do, Lev 19:27 Deu 14:1 , but the priests in a more peculiar manner, because they are by word and example to teach the people their duty not to sorrow for the dead as persons without hope.

Poole: Lev 21:6 - Holy unto their God // Not profane the name of their God // The bread of their God

Holy unto their God devoted to God’ s service, and always prepared and fit for it; and therefore shall keep themselves as far as they can from all defilement, which makes them unmeet for their Master’ s use.

Not profane the name of their God which they especially bear; they shall not disparage the service of God by making it give place to such slight occasions.

The bread of their God i.e. the shew-bread; or rather, all the other offerings besides burntofferings; which are called bread, either because bread is commonly put for all food, as below, Lev 21:17,21 ; or because God is satisfied and refreshed with these offerings, as a man is with his bread; or rather, because they, or part of them, are the bread or food of the priests, and are here called the bread of their God , either objectively, because they were offered to God, or efficiently, because they were given by God to the priests. And these are called bread in opposition to the burnt-offerings, which being wholly consumed gave no food to the priests. Or, the offerings made by fire are here put synecdochically for all the rest, the most eminent kind for all, which are here called bread, because devoured by fire to the honour of God; for the particle and is not in the Hebrew, and may be omitted.

Poole: Lev 21:7 - Or profane // A woman put away from her husband

Or profane or defiled , or defloured , though it were done secretly, or by accident, or by force; because the priest must take care that all the members of his family be free not only from gross wickedness, but from all suspicion of evil, and occasions of reproach or contempt, because this would reflect upon himself, and upon his God and religion also. The word may denote one defloured by any person, though it were by her husband; or a widow, because not only the high priest was obliged to marry a virgin, Lev 21:13 , but also the inferior priests, as appears from Eze 44:22 , and that is either signified by this word, or by none other here. It is true, a widow , and a profane person, are distinguished, Lev 21:14 ; but the same word may be, and oft is, taken in differing senses, both more largely and more strictly, in the same chapter. And there was some reason why it should be more expressly and distinctly set down there, a widow, or one profane or defloured otherwise, because there was the more need of caution in the high priest, and therefore the widow is particularly mentioned, which in the former case might be sufficiently comprehended under a general title.

A woman put away from her husband though not for adultery, but for light causes, and by the husband’ s fault, because though the woman might he wholly innocent and free, yet it would leave some blemish upon her.

Poole: Lev 21:8 - He shall be holy unto thee

Thou, O Moses, and whosoever shall succeed in thy place, to whom it belongs to see those and other of my laws observed, shall take care that the priest be holy, and do not defile himself by any of these forbidden marriages, though he would do it.

He shall be holy unto thee either

1. In thy esteem, and therefore shall not give thee cause to think meanly and irreverently of him by his defiling or debasing of himself with irregular mixtures. Or,

2. To thy use or service, in whose name he is to act with God, and therefore shall preserve himself in a state of holiness and acceptation with God. For I the Lord am holy , and therefore my ministers must be such also.

Poole: Lev 21:9 - She profaneth her father // She shall be burnt with fire

And by analogy his son also, and his wife, because the reason of the law here added concerns all. And nothing is more common than to name one kind for the rest of the same nature, as also is done Le 18 .

She profaneth her father i.e. exposeth his person and office, and consequently religion, one of whose prime ministers he is, to contempt.

She shall be burnt with fire which was the severest of all the kinds of punishments among the Jews. Whereby God would show, both the greatness of their sins who stand in nearer relation to God than others, and how far God is from allowing sin in those who are nearest to him.

Poole: Lev 21:10 - Upon whose head the anointing oil was poured // The garments // Shall not uncover his head

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 // Nor defile himself for his father

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 // Nor profane the sanctuary // The crown of the anointing oil // the anointing oil of his God are upon him

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 // Of his own people

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 // Do sanctify him

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.

Poole: Lev 21:17 - Whosoever he be of thy seed // In their generations // Any blemish // The bread

Whosoever he be of thy seed whether the high priest or the inferior ones.

In their generations in all successive ages, as long as your priesthood and policy endures.

Any blemish i.e. any defect or excess of parts, any notorious deformity, or imperfection in his body. The reason hereof is partly typical, that he might more fully represent Christ, the great High Priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral, to teach all Christians, and especially ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation render a man unfit for the ministry of the gospel; and partly prudential, because such blemishes were apt to breed contempt of the person, and consequently of his function, and of the holy things wherein he ministered. For which reason, some conceive, that still such persons as have notorious defects or deformities, which render them contemptible, are not fit for the ministry; which may be true in the general, except where there are eminent gifts and graces, which are sufficient to vindicate a man from the contemptibleness of his bodily presence. The particular defects here mentioned I shall not enlarge upon, because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not very necessary.

The bread either the shew-bread, one eminent part being named for the whole; or, the food , i.e. all the oblations. See Poole "Lev 21:6" .

Poole: Lev 21:18 - He shall not approach unto God // A flat nose

He shall not approach unto God or to serve him in his sanctuary.

A flat nose: most restrain this word to the nose and to some great deformity relating to it, either the want of it wholly or in part, or the shortness, flatness, or crookedness of it. But according to others, it signifies more generally a person that wants some member or members, because the next word, to which it is opposed, signifies one that hath more members than he should.

Poole: Lev 21:21 - No man that hath a blemish

No man that hath a blemish any notorious blemish whereby he is disfigured, though not here mentioned.

Poole: Lev 21:22 - holy // most holy

Which a priest having any uncleanness upon him might not do; whereby God would show the great difference between natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself. What was

holy and what

most holy was declared before. See Lev 2:3 6:17 7:1 14:13 22:10 .

Poole: Lev 21:23 - In unto the veil // Nor come nigh unto the altar // I the Lord do sanctify them

In unto the veil i.e. to the second veil, which was between the holy and the most holy place, Exo 26:13,36 , to burn incense, to order the shew-bread, and to dress the lamps, which were nigh unto that veil, though without.

Nor come nigh unto the altar i.e. the altar of burnt-offering, which was without the sanctuary. The sense is, He shall not execute the priest’ s office, which was to be done in those two places. My sanctuary , Heb. my sanctuaries , in the plural number, as it is also Lev 26:31 Jer 51:51 Eze 28:18 ; for though the sanctuary was but one, yet there were divers parts, to wit, the court, the holy place, and the most holy, each of which was in a large sense a sanctuary, or a holy place set apart for God’ s worship.

I the Lord do sanctify them i.e. do set them apart for high and holy uses, to manifest my presence and grace, and to receive my worship and service in them. And therefore I will not have them polluted or disparaged by the admission of defiled or deformed priests to minister therein.

Haydock: Lev 21:1 - An uncleanness // At the death

An uncleanness; viz., such as was contracted in laying out the dead body, or touching it; or in going into the house, or assisting at the funeral, &c. (Challoner) ---

At the death. Hebrew, "for a soul;" by which name the carcass is here denoted, because it had once been ruled by the soul. (St. Augustine, q. 81.) This law related only to the family of Aaron, when no absolute necessity or near relation required their attendance. When such offices of charity should be deemed defiling, it is not easy to say. But the ancients generally looked upon them in this light, chap. x. 6. Porphyrius enquired of Anebo, why the holy inspector touched not the dead, since in all sacred transactions, the death of animals generally intervenes. We know not the answer of this pretended prophet Egypt; and Jamblicus confesses, that the cannot resolve the difficulty. The Romans placed a branch of cypress before the door where a corpse was lying, lest any priest might see it unthinkingly, and be defiled. (Servius) "At their return from a funeral they sprinkled themselves with water, and passed over fire." (Festus) The Rabbins say, that no one could be buried in Jerusalem, nor in the towns of the Levites, on account of the sanctity of those places, and for fear lest the priests might thus contract some uncleanness. (Calmet) ---

To account for all these regulations, we only need to observe that such was the will of God; and here it may surely be said, stat pro ratione voluntas. He might thus intend to exercise their obedience; to keep their minds from being too much depressed by the sight of the dead, and to remind us all that we ought carefully to avoid sin, which kills the soul, and renders us really unclean before God. (Haydock)

Haydock: Lev 21:3 - Sister // Husband

Sister, of the same parents. (Vatable) ---

Husband; for if she have, he ought to bury his wife, and to mourn for her. To be deprived of these advantages, was then esteemed a great misfortune.

Haydock: Lev 21:4 - Prince

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)

Haydock: Lev 21:5 - Flesh

Flesh. This would indicate an important grief, and want of patience. (Haydock) ---

They were not allowed to put on the usual signs of mourning, as the common people were, provided they did it not in honour of an idol, chap. xix. 27.

Haydock: Lev 21:7 - Vile

Vile, (ver. 14,) defiled, ( sordidam ). Hebrew chalala, "a profane woman," (Pagnin) or one of ill-fame; as captives, inn-keepers, are generally esteemed. Zone, means a common prostitute. (Josephus, [Antiquities?] iii. 3.) None of these fit matches for the priests.

Haydock: Lev 21:8 - And offer

And offer. Hebrew addresses this to Moses. "Thou shalt sanctify him, therefore, because he offereth the bread of thy God."

Haydock: Lev 21:9 - Fire

Fire. Provided she be betrothed, and still in her father's house; so that the infamy fall upon him. (Jonathan) ---

For if she be with her husband, she must undergo the usual punishment of stoning. Other young women received no corporal punishment for simple fornication: the man was bound to marry them, if the father consented; and, at any rate, he was forced to give them a dowry, Exodus xxii. 16. (Calmet) ---

But if the woman pretended falsely that they were virgins, they were stoned, Deuteronomy xxii. 20.

Haydock: Lev 21:10 - Head // Garments

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 // Oil

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

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

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

Haydock: Lev 21:15 - Nation

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.

Haydock: Lev 21:17 - A blemish

A blemish. These corporal defects or deformities, which disqualified the priests from officiating in the old law, were figures of the vices which priests are to beware of in the new law. (St. Gregory, Cura pastorum.) (Challoner) ---

The Rabbins reckon 140 blemishes on which the Sanhedrim had to pass sentence. They also require in the high priest superior beauty, strength, riches, and wisdom.

Haydock: Lev 21:18 - Nose

Nose. Hebrew, "a flat nose, or any thing superfluous." Septuagint, "the nose, (hand) or ears slit." This verse rejects those whose members are too large, as the next does those who have them too small.

Haydock: Lev 21:20 - Eyed // Pearl // Rupture

Eyed. Hebrew dak, may denote "a dwarf." Syriac, or something very thin, Exodus xvi. 14. ---

Pearl, ( albuginem ) whiteness. ---

Rupture, ( herniosus ). One perhaps troubled with the stone, (Menochius) whose testicles have been bruised, (Onkelos) or who has only one (Septuagint and Syriac).

Haydock: Lev 21:23 - Veil

Veil, which separates the sanctuary from the court. The Athenians chose the most handsome man ot be the king of ceremonies; and the people of Eli appointed such only to carry the sacred vessels, &c. (Atheneus xiii. 2.) (Calmet)

Gill: Lev 21:1 - And the Lord said unto Moses // speak unto the priests, the sons of Aaron // and say unto them, there shall none be defiled for the dead among his people

And the Lord said unto Moses,.... According to some Jewish writers this was said on the day the tabernacle was set up; no doubt it was delivered at the same time the above laws were given; and as care was taken for the purity and holiness of the Israelites in general, it was necessary that the priests that were concerned in a more especial manner in the service and worship of God should be holy also, and have some instructions given them to take care and keep themselves from all defilements; and particularly the Jewish writers observe, that this paragraph or section concerning the priests follows upon, and is in connection with the law concerning such as have familiar spirits, and wizards, to teach men, that in matters of doubt and difficulty they should not have recourse to such persons, but to the priests of the Lord:

speak unto the priests, the sons of Aaron; the priests, whether elder or younger, whether fit for service, and whether having blemishes, or not; for there are some things which concern them, and these are sons, male children of Aaron, as the Targum of Jonathan, and not daughters, as Jarchi and others observe; for they were not obliged to regard the laws and rules here given:

and say unto them, there shall none be defiled for the dead among his people; by entering into a tent or house where a dead body lay, by touching it, or by hearing it, or attending it to the grave, or by any expressions of mourning for it, see Num 19:11; that is, for any person in common that were of his people, that were not nearly related to him, as in the cases after excepted; so it was a custom with the Romans, as we are told ⁿ, that such as were polluted by funerals might not sacrifice, which shows that priests were not allowed to attend funerals, which perhaps might be taken from hence; and so Porphyry says ^o, that sacred persons and inspectors of holy things should abstain from funerals or graves, and from every filthy and mournful sight.

Gill: Lev 21:2 - But for his kin that is near unto him // that is, for his mother, and for his father, and for his son, and for his daughter, and his brother

But for his kin that is near unto him,.... For such he might be defiled and mourn, or be where they were, and take care of, and attend their funerals: this clause some take to be general, of which the particulars follow, as Aben Ezra; but others take it to be the first particular excepted, and instanced in, and intends his wife; for it may be rendered, as by some, "for his flesh", or "the rest of him" ^p, the other part of himself, his wife, which is his other self, and one flesh with him; and so Jarchi and others observe, there is no flesh of his, but his wife; and if she is not intended here, she is not expressed elsewhere, though must be supposed, because it is allowed the priest to defile himself for other relations not so near; and it is plain from the case of Ezekiel, that a priest might mourn for his wife, Eze 24:15; he being forbid it, shows his case to be an extraordinary one, and that ordinarily it was admitted, otherwise there would have been no need of a particular prohibition of him:

that is, for his mother, and for his father, and for his son, and for his daughter, and his brother; R. Alphes adds ^q, "and his wife"; these being all near relations, and for whom natural affection would lead and oblige him to mourn, and show a concern for their death, and to take care of their funeral. This is to be understood of common priests; for as for the high priest, he might not mourn, or be concerned for either of these.

Gill: Lev 21:3 - And for his sister a virgin, that is nigh unto him // which hath had no husband // for her may he be defiled

And for his sister a virgin, that is nigh unto him,.... That is, his sister by both father's and mother's side, as Aben Ezra; though, according to Gersom, his sister by his father's side, and not by his mother's side, is meant; but, according to Alphes, by his mother's side: perhaps this may signify not nearness of kin, which is expressed by being his sister, but nearness of place, for, being unmarried, she remained unto her death in her father's house:

which hath had no husband; neither betrothed to one, for then she would have been nigh to her husband, and not her brother, and therefore he might not pollute himself for her, as Gersom observes; nor married to him, for such an one he might not defile himself, even though she might have been rejected or divorced by her husband, as the same writer says:

for her may he be defiled; for a pure virgin that had never been betrothed nor married to a man, and had never departed from her father's house, and so had no husband to mourn for her, and take care of her funeral, and so for all the rest before mentioned; and which Jarchi says is a command, and not a bare sufferance or allowance, but what he ought and was obliged to do; and so it is related of Joseph ^r, a priest, that his wife died in the evening of the sabbath, and he would not defile himself for her, and his brethren the priests obliged him, and made him defile himself against his will.

Gill: Lev 21:4 - But he shall not defile himself, being a chief man among his people // to profane himself

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.

Gill: Lev 21:5 - They shall not make baldness upon their head // neither shall they shave off the corner of their beard // nor make any cuttings in their flesh

They shall not make baldness upon their head,.... For the dead, as Jarchi, Aben Ezra, and Ben Gersom; not shave their heads, or round the corners of them, or make baldness between their eyes on that account; as those things were forbid the Israelites, so the priests also; this and what follow being superstitious customs used among the Heathens in their mournings for the dead, particularly by the Chaldeans, as Aben Ezra observes; and so by the Grecians; when Hephestion, one of Alexander's captains, died, he shaved his soldiers and himself, imitating Achilles in Homer ^t; so the Egyptians, mourning for the loss of Osiris, annually shaved their heads ^u; and the priests of Isis, mourning for her lost son, are called by Minutius Felix ^w her bald priests; see Lev 19:27,

neither shall they shave off the corner of their beard: the five corners of it; See Gill on Lev 19:27. This the Israelites in common might not do, and particularly their priests; though the Egyptian priests shaved both their heads and beards, as Herodotus ^x relates: and so they are represented in the Table of Isis ^y:

nor make any cuttings in their flesh; either with their nails, tearing their cheeks and breasts, or with an instrument cutting their flesh in any part of their bodies, as was the custom of Heathen nations; such were made by the Egyptians in their mournings ^z; See Gill on Lev 19:28.

Gill: Lev 21:6 - They shall be holy unto their God // and not profane the name of their God // for the offerings of the Lord made by fire // and the bread of their God do they offer // therefore they shall be holy

They shall be holy unto their God,.... Sacred to his service, and wholly given up to it, and not interest themselves in things which hindered from it, or made them unfit for it; and such care becomes the ministers of the word, who should give up themselves to it, and not entangle themselves with other affairs; they should be clean, pure, and holy, that bear the vessels of the Lord, and minister in holy things, and should set an example of purity and holiness to others:

and not profane the name of their God; or cause it to be profaned and evil spoken of on their account, or his service to be interrupted, and they who bore his name put upon a level with common persons through their pollutions:

for the offerings of the Lord made by fire; the burnt offerings, which were offered up to the Lord on the altar of burnt offering every day, besides others on divers occasions:

and the bread of their God do they offer; the shewbread, which they set every week before the Lord on the shewbread table, and the meat or bread offering, the "minchah", which they continually offered along with the sacrifices: or the word "and", being a supplement, may be left out; and so this clause is put by way of apposition, and as interpreting the fire offering to be the bread of their God, which being wholly burnt on the altar, and devoted to God, was his meat and food, and accepted by him, see Lev 3:11,

therefore they shall be holy; separate from all others, and abstain from all impurity both of flesh and spirit, from all uncleanness, moral and ceremonial; it being highly fit and proper that the bread of God should be offered by holy persons.

Gill: Lev 21:7 - They shall not take a wife that is a whore, or profane // neither shall they take a woman put away by her husband // for he is holy unto his God

They shall not take a wife that is a whore, or profane,.... By the former is meant a common whore, that prostitutes herself to any one through lust or for gain; and by the latter one whose chastity is violated, but either unwillingly, that has been forced and ravished, or else willingly, being enticed, persuaded, and prevailed upon, but did not make a practice of it; this seems to be the true sense of the words: but the Jewish writers understand them differently; by a "whore" they suppose is meant one that is not an Israelitish woman, that is not born of an Israelite, at least of an Israelitish woman, as proselytes or freed persons; for they say there are no whores but such, or one that lies with such persons, she may not marry with; as such as are guilty of cutting off, or any of the Nethinim, or spurious persons, so Jarchi; and by a "profane" person they think is meant such as are born of those that are rejected, as the Targum of Jonathan paraphrases it; that is, that are either born of incestuous marriages, such as are forbidden, Lev 18:1; or that are born of those that are rejected in the priesthood, or whom a priest might not marry, as the daughter of a widow, by the high priest, or the daughter of one divorced, by a common priest, which is the sense of Jarchi:

neither shall they take a woman put away by her husband: which was, in these and later times, common for any offence, when the crime of adultery was not pretended; but this always supposed something bad or amiss, and made such a woman suspected of having done an unseemly thing, therefore priests were forbidden marrying such persons: the Targum of Jonathan adds,"or by her husband's brother;''and so takes in one that has loosed the shoe, as the Jews call her, who being left without issue, her husband's brother refused to marry her, and therefore she plucked off his shoe, and spit in his face, see Deu 25:7; such an one a priest might not marry, according to this paraphrast, and other Jewish writers, and if he did was to be beaten ^a:

for he is holy unto his God; separated from common persons, and devoted to the service of God, and therefore not to be defiled with such sort of women, or to lie under any scandal or reproach through such, marriages.

Gill: Lev 21:8 - Thou shalt sanctify him therefore // for he offereth the bread of the Lord // he shall be holy unto thee // for I the Lord, which sanctify you, am holy

Thou shalt sanctify him therefore,.... In thought and word, as Aben Ezra, by thinking and speaking well of him; should esteem and reckon him a holy person, being in a sacred office, and honour him as such; and do all that can be done to preserve him from unholiness and impurity, and particularly from marrying with improper and unsuitable persons, such as would bring a scandal on him and his sacred office: this seems to be spoken to Moses, and so to the civil magistrate in succession, who were not to suffer such marriages to take place in the priesthood; and were not only to persuade from it, but to exercise their authority, and oblige them to put away such wives, and if they refused, to use severity; so Jarchi,""thou shalt sanctify him", whether he will or not; if he will not put her away, beat him and chastise him until he does put "her away",''see Ezr 2:62,

for he offereth the bread of the Lord; meaning not the shewbread he set in order before the Lord every week, but the various gift and sacrifices which were offered to God by him, and were acceptable to him as his food; and therefore he ought to be holy that drew nigh to God, and was employed in such service, see Lev 21:6,

he shall be holy unto thee; in thy account and estimation, and for thy service to offer holy sacrifices, and therefore should be careful of his holiness to preserve it:

for I the Lord, which sanctify you, am holy; in his nature, works, and ways, and who had separated them from all other people to be a holy people to him, and therefore they that ministered in holy things for them should be holy likewise.

Gill: Lev 21:9 - And the daughter of any priest // if she profane herself by playing the whore // she profaneth her father // she shall be burnt with fire

And the daughter of any priest,.... The Targum of Jonathan restrains it to one that is betrothed; but others, as Jarchi and Aben Ezra, whether betrothed or married; and all confess, as the former says, that the Scripture does not speak of one that is single or entirely free: but there is no exception in the text; and besides, the daughter of any man that was betrothed to a man, and guilty of the crime here spoken of, was to die, Deu 22:23; and therefore such a law respecting the priest's daughter would be needless; unless it can be thought that it was made merely for the sake of the different kind of death she was to be put to, and that burning was a more terrible one than stoning:

if she profane herself by playing the whore; which brings scandal and disgrace on any person, and much more on anyone that had the honour of being related to a person in such a sacred office, and the advantage of a more strictly religious education, and had eaten of the holy things in her father's house; all which were aggravations of her crime, and made it the more scandalous and reproachful to her: some render it, "when she begins to play the whore" ^b; as soon as ever it is discovered in her, and she is taken in it; even for the first that she commits, she is not to be spared, but put to death:

she profaneth her father: which is another aggravation of her sin; she brings him under disgrace, disparages his office, and exposes him to censure, reproach, and ridicule, as not having taken care of her education, and taught her better, and kept her under restraints; men will upbraid him with it, saying, this is a priest's daughter that has committed this lewdness; nor will say of him, as Jarchi observes, cursed be he that begat her, and cursed be he that brought her up:

she shall be burnt with fire; not with hot melted lead poured down her mouth, but with faggots set about her; See Gill on Lev 20:14; no punishment is here fixed for the person that lay with her, but, according to the Jewish canons ^c, she was to be strangled.

Gill: 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 uncover his head // nor rend his clothes

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 // nor defile himself for his father, or for his mother

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 // nor profane the sanctuary of his God // for the crown of the anointing oil of his God is upon him // I am the Lord

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.

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 // or a divorced woman // or an harlot // those shall he not take // but he shall take a virgin of his own people to wife

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 // for I the Lord do sanctify him

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.

Gill: Lev 21:16 - And the Lord spake unto Moses // saying

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

saying; as follows.

Gill: Lev 21:17 - Speak unto Aaron, saying // whosoever he be of thy seed in their generations // that hath any blemish // let him not approach to offer the bread of his God

Speak unto Aaron, saying,.... Who being the high priest, it was incumbent on him, at least at this time, to see that the laws and rules relating to the priesthood were observed; and particularly to examine carefully who were and who were not to be admitted to serve in it:

whosoever he be of thy seed in their generations; or, "a man of thy seed" ^w, for this only respected his male seed, females of his seed had no concern in the following laws; but his sons, in all successive ages and generations, to the coming of the Messiah, had, whether high priests or common priests:

that hath any blemish; in any part of his body, particularly such as are after mentioned:

let him not approach to offer the bread of his God; neither go into the holy place, to set the shewbread in order there, nor to offer any sacrifice upon the altar; so Josephus ^x explains this law; that a priest should be perfect, and if he laboured under any defect, should not ascend the altar, nor enter into the temple: this was imitated by the Heathens: Romulus ordered that such as were weak and feeble in any part of the body should not be made priests ^y: the Jewish priests were types of Christ, who is holy, harmless, without spot and blemish; and through whose blood and righteousness all who are made priests by him are unblamable, without spot or wrinkle, or any such thing; and a Gospel minister, bishop, or pastor, ought to be unblemished in his life and conversation, Tit 1:6; and there are some who think that the blemishes of the mind and of the life are rather here meant than those of the body.

Gill: Lev 21:18 - For whatsoever man he be that hath a blemish // he shall not approach // a blind man, or a lame // or he that hath a flat nose // or anything superfluous

For whatsoever man he be that hath a blemish,.... Let him be otherwise ever so well qualified for his office, as with respect to his parentage, against which no objection lies; or, as to his character and abilities, being a man of knowledge and of good manners; and whether these blemishes be, as the Jews ^z call them, fixed, settled ones, which have attended them ever since they were born, and are likely to attend them as long as they live; or are transient ones, only for the present, and perhaps, in a short time, wilt be removed; yet it matters not, while these blemishes are on them:

he shall not approach; to the altar to offer sacrifice, or do any part of the priestly office, for this phrase is expressive of a sacerdotal act: the particular blemishes unfitting a man for such service follow:

a blind man, or a lame; that is blind of one eye, or of both; and is lame of one leg, or of both:

or he that hath a flat nose; which Jarchi explains, whose nose is sunk between his two eyes, whose nose is short, and crooked, or mutilated:

or anything superfluous; more members than usual, as six fingers on an hand, or two gristles in an ear, as Ben Gersom; or whose members are not proportionate, as one eye large and the other small, or one thigh or leg longer than the other, so Jarchi; the Targum of Jonathan is,"whose thigh (or thigh bone) is out of joint;''and so a man draws his foot after him, which is the sense of the Rabbins, as observed by Kimchi ^a, and Ben Melech from him; and so such are not fit to be called the priests of the Lord, and much less ministers of his word, who are blind as to the knowledge of divine and spiritual things, and walk not as becomes the Gospel of Christ; or halt between two opinions, or savour not the things of God, and lay not aside all superfluity of naughtiness.

Gill: Lev 21:19 - Or a man that is brokenfooted or brokenhanded.

Or a man that is brokenfooted or brokenhanded. That has any of the bones or joints in his hands and feet broke, or when they are distorted, and he is clubfooted, or his fingers crooked and clustered together; and such a man could not be fit to ascend the altar, and lay the sacrifice in order upon it; and may be an emblem of such as are awkward or disorderly in their walk and conservation, and to every good work and action unfit, and so unfit for their master's use.

Gill: Lev 21:20 - Or crookbackt // or a dwarf // or that hath a blemish in his eye // or be scurvy or scabbed // or hath his stones broken

Or crookbackt,.... That has a protuberance, or bunch upon his back, one that we commonly call "hunchbacked"; the Targums of Jonathan and Jerusalem paraphrase it,"whose eyebrows lying cover his eyes;''and so Jarchi, interprets it, the hair of whose eyebrows is long and lying; and so other Jewish writers understand it of some deformity about the eyes, the hair of the eyebrows being thick and heavy over them, and so hinder the sight, at least it makes the person not so sightly and graceful; it is said ^b, he that hath no eyebrows, or but one eyebrow, is the "Gibben" (the word here used) spoken of in the law, Lev 21:20,

or a dwarf; one of a small stature, as Aben Ezra, as generally hunchbacked persons are, and so unfit to attend the altar, being scarce able to reach up to it, and do the business of it, as well as must make a very mean appearance; but the above Targums understand this also of some blemish about the eyes, paraphrasing it"or he that has no hair on his eyebrows,''just the reverse of the former; Jarchi seems to understand it of a thin small film upon the eye; though something of that kind seems to be intended in the next clause:

or that hath a blemish in his eye; a mixture, a confusion, or rather a suffusion in it, as the above Targum; in which, as one of them says, the white is mixed with the black, and with which agrees what is said in the Misnah ^c, where it is asked, what is the confusion or suffusion? the white which spreads in the his, and enters into the black of the eye; it seems to be a white speck in the pupil of the eye, and so Jarchi, Kimchi ^d, and others interpret it:

or be scurvy or scabbed; both these were kinds of ulcers, according to the Jewish writers, particularly Jarchi, who says of the first, that it is a dry scab within and without; and of the other, that it is the Egyptian scab, which is moist without and dry with it; and so the Targum of Jonathan:

or hath his stones broken; this is differently interpreted in the Misnah ^e, and by other Jewish writers; some say it signifies one that has no testicles, or only one; so the Septuagint and the Jerusalem Targum: others, whose testicles are broken or bruised, so Jarchi: or are inflated, so Akiba, Aben Ezra, and the Targum of Jonathan; some understand it of an "hernia" or rupture, when a man is burstened: all which may in a moral and mystical sense signify either some defect in the understanding, or vices in the heart or life, which render unfit for public service in the sanctuary.

Gill: Lev 21:21 - No man that hath a blemish, of the seed of Aaron the priest // come nigh to offer up the sacrifices of the Lord made by fire // he hath a blemish // he shall not come nigh to offer the bread of his God

No man that hath a blemish, of the seed of Aaron the priest,.... Whether an high priest or a common priest that lies on him anyone of the above blemishes; and which the Jewish writers ^f make to amount to the number of one hundred and forty, and which they reckon, so many in one part of the booty and so many in another, till they make up the said number; and whoever had any might not

come nigh to offer up the sacrifices of the Lord made by fire; the burnt offerings on the altar, to which he might not approach, and the meat offerings, and the fat, and the incense:

he hath a blemish; in one part of him or another; and though but one:

he shall not come nigh to offer the bread of his God: this is repeated for the confirmation of it, and to show how determined the Lord was in this matter; and how much he should resent it in any that should be found guilty of the breach of those rules, and so it is designed to deter from attempting: it.

Gill: Lev 21:22 - He shall eat the bread of his God // both of the most holy and of the holy

He shall eat the bread of his God,.... That part of the sacrifices which was appropriated by the Lord to the priests, for the maintenance of them and their families; for though their natural infirmities disqualified them for service, yet they did not become hereby impure, either in a moral nor ceremonial sense, and might eat of the sacrifices, which impure persons might not; and so the tradition is, blemished persons, whether their blemishes are fixed or transient, may divide and eat, but not offer ^g; these being priests, and having no inheritance, nor any way of getting their livelihood, provision is made for them that they might not perish through their defects in nature, which were not voluntary and brought upon them by themselves, but by the providence of God; and such were allowed to eat

both of the most holy and of the holy; there were things the priests eat of, which were most holy, as what remained of the meat offerings, and of the sin offerings, and of the trespass offerings, which only the males of the priest's family might eat of, and that only in the holy place; and there were others less holy, the lighter holy things, as the Jews call them, as the wave breast, and heave shoulder, and the tithes and firstfruits, which were eaten of by all in their families, their daughters as well as their sons, and in their own houses; now of each of these might the blemished priests eat; see Num 18:9, &c.

Gill: Lev 21:23 - Only he shall not go in unto the vail // nor come nigh unto the altar // because he hath a blemish // that he profane not my sanctuaries // for I the Lord do sanctify them

Only he shall not go in unto the vail,.... So far as to the vail, which divided between the holy and the holy of holies; that is, he shall not go into the holy place which was before the vail; not to set the shewbread upon the table there, nor to light and him the lamps in the candlestick, nor to offer incense on the altar of incense, which stood in it: some render it "within the vail" ^h, where only the high priest might enter once a year; but if he had any blemish on him he might not, nor might such an one be an high priest; Aben Ezra seems to have some respect to this in his note,"to the vail he shall not come, that he may be an high priest:"

nor come nigh unto the altar; as not to the altar of incense in the holy place, so neither to the altar of burnt offering in the court of the tabernacle, that is, so as to officiate there: but though they might not be employed in such sacred service, the Jews in later times have found business for them to employ them in, and that was worming the wood, or searching the wood for worms, which was used in the burning of the sacrifices; for we are told ⁱ, that at the northeast corner (of the court of the women) was the wood room, where the priests that had blemishes wormed the wood; and whatsoever wood in which a worm was found, was rejected from being laid upon the altar: the reason why he might not go into either place before mentioned is repeated:

because he hath a blemish; either fixed or transient; one of those particularly expressed, or any other; for the Jews suppose there are others implied besides those expressed, which disqualified for service:

that he profane not my sanctuaries; if an high priest, the holy of holies, if a common priest, the holy place, and the court of the tabernacle:

for I the Lord do sanctify them; the vail, to which blemished priests might not go: and the altar, to which they might not come nigh: or rather, the sanctuaries or holy places, where they might not officiate, which God had separated and devoted for sacred uses, and were not to be defiled by any; though Ben Gersom observes, that this has no respect to the sanctuary, for if it had it would have been said, "I am the Lord, that sanctify it"; but since a plural word is used before, I see not but that with great propriety it is expressed, and with reference thereunto, "sanctify them"; which he would have understood of holy things, but what he means is not easy to say, unless the holy things such persons might eat of, Lev 21:22, which is fetched.

Gill: Lev 21:24 - And Moses told it to Aaron, and to his sons // and to all the children of Israel

And Moses told it to Aaron, and to his sons,.... What God had said to him concerning the priests defiling themselves for the dead, both common priests and high priest, and concerning their marriages and their blemishes; that they might be careful not to transgress the laws and rules given them concerning those things:

and to all the children of Israel; to the heads of the tribes and elders of the people, and by them to the whole, that they might know who were fit, and who not, to put their sacrifice into their hands, to offer for them: Jarchi thinks this was to warn the sanhedrim concerning the priests, whose business it was to examine and judge who were fit for service and who not; for so we are told ^k, that in the chamber Gazith, or of hewn stone, the great sanhedrim of Israel sat and judged the priests, and rejected some and received others.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Lev 21:1

¹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

² tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

³ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

NET Notes: Lev 21:2

¹ tn Heb “except for his flesh, the one near to him.”

NET Notes: Lev 21:3

¹ tn Cf. v. 2a.

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).

NET Notes: Lev 21:5

¹ tn Heb “they”; the referent (priests, see the beginning of v. 1) has been specified in the translation for clarity.

² tn Heb “and in their body they shall not [cut] slash[es]” (cf. Lev 19:28). The context connects these sorts of mutilations with mourning rites (cf. Lev 19:27-28 above).

NET Notes: Lev 21:6

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

² sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

³ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

NET Notes: Lev 21:7

¹ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

² sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

³ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

⁴ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

NET Notes: Lev 21:8

¹ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

NET Notes: Lev 21:9

¹ tn See the note on “burned to death” in 20:14.

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.

NET Notes: Lev 21:17

¹ tn Heb “to their generations.”

² tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the Lord in Lev 22:20-25.

NET Notes: Lev 21:18

¹ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

² tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).

NET Notes: Lev 21:19

¹ tn Heb “who there is in him a broken leg or a broken arm,” or perhaps “broken foot or broken hand.” The Hebrew term רֶגֶל (regel) is commonly rendered “foot,” but it can also refer to the “leg,” and the Hebrew יָד (yad) is most often translated “hand,” but can also refer to the “[fore]arm” (as opposed to כַּף, kaf, “palm of the hand” or “hand”). See HALOT 386 s.v. יָד and 1184 s.v. רֶגֶל respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a “physical flaw” permanently.

NET Notes: Lev 21:20

¹ tn Heb “thin”; cf. NAB “weakly.” This could refer to either an exceptionally small (i.e., dwarfed) man (B. A. Levine, Leviticus [JPSTC], 146) or perhaps one with a “withered limb” (J. E. Hartley, Leviticus [WBC], 342, 344).

² tn The term rendered “spot” derives from a root meaning “mixed” or “confused” (cf. NAB “walleyed”). It apparently refers to any kind of marked flaw in the eye that can be seen by others. Smr, Syriac, Tg. Onq., and Tg. Ps.-J. have plural “his eyes.”

³ tn The exact meaning and medical reference of the terms rendered “festering eruption” and “feverish rash” is unknown, but see the translations and remarks in B. A. Levine, Leviticus (JPSTC), 146; J. E. Hartley, Leviticus (WBC), 342, 344, 349-50; and R. K. Harrison, NIDOTTE 1:890 and 2:461.

NET Notes: Lev 21:21

¹ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

NET Notes: Lev 21:23

¹ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

² tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

NET Notes: Lev 21:24

¹ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) introduces a concluding statement for all the preceding material.

² tn The words “these things” are not in the Hebrew text, but have been supplied in the translation for clarity.

Geneva Bible: Lev 21:1

And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be ^{( a )} defiled for the dead among his people:

^{( a )} By touching the dead, lamenting, or being at their burial.

Geneva Bible: Lev 21:3

And for his sister a ^{( b )} virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.

^{( b )} For being married she seemed to be cut off from his family.

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.

Geneva Bible: Lev 21:7

They shall not take a wife [that is] a whore, or ^{( d )} profane; neither shall they take a woman put away from her husband: for he [is] holy unto his God.

^{( d )} Which has an evil name or is defamed.

Geneva Bible: Lev 21:8

Thou shalt ^{( e )} sanctify him therefore; for he offereth the ^{( f )} bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, [am] holy.

^{( e )} You shall count them holy and reverence them.

^{( f )} The showbread.

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.

Geneva Bible: Lev 21:18

For whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath ^{( m )} a flat nose, or any ^{( n )} thing superfluous,

^{( m )} Which is deformed or bruised.

^{( n )} As not of equal proportion, or having in number more or less.

Geneva Bible: Lev 21:20

Or crookbackt, or a dwarf, ^{( o )} or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;

^{( o )} Or that has a web or pearl.

Geneva Bible: Lev 21:21

No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the ^{( p )} bread of his God.

^{( p )} As the show bread, and meat offerings.

Geneva Bible: Lev 21:22

He shall eat the bread of his God, [both] of the ^{( q )} most holy, and ^{( r )} of the holy.

^{( q )} As of sacrifice for sin.

^{( r )} As of the tithes and first fruits.

Geneva Bible: Lev 21:23

Only he shall not go in unto the ^{( s )} vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.

^{( s )} Into the sanctuary.

Tafsiran/Catatan -- Catatan Rentang Ayat

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.

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.

Matthew Henry: Lev 21:16-24

The priesthood being confined to one particular family, and entailed upon all the male issue of that family throughout their generations, it was very likely that some or other in after-ages that were born to the priesthood would have natural blemishes and deformities: the honour of the priesthood would not secure them from any of those calamities which are common to men. Divers blemishes are here specified; some that were ordinarily for life, as blindness; others that might be for a time, as a scurf or scab, and, when they were gone, the disability ceased. Now,

I. The law concerning priests that had blemishes was, 1. That they might live upon the altar (Lev 21:22): He shall eat of the sacrifices with the other priests, even the most holy things, such as the show-bread and the sin-offerings, as well as the holy things, such as the tithes and first-fruits, and the priests' share of the peace-offerings. The blemishes were such as they could not help, and therefore, though they might not work, they must not starve. Note, None must be abused for their natural infirmities. Even the deformed child in the family must have its child's part. 2. Yet they must not serve at the altar, at either of the altars, nor be admitted to attend or assist the other priests in offering sacrifice or burning incense, Lev 21:17, Lev 21:21, Lev 21:23. Great men choose to have such servants about them as are sightly, and it was fit that the great God should have such in his house then, when he was pleased to manifest his glory in external indications of it. But it was especially requisite that comely men should be chosen to minister about holy things, for the sake of the people, who were apt to judge according to outward appearance, and to think meanly of the service, how honourable soever it was made by the divine institution, of those that performed it looked despicably or went about it awkwardly. This provision God made for the preserving of the reputation of his altar, that it might not at any time fall under contempt. It was for the credit of the sanctuary that none should appear there who were any way disfigured, either by nature or accident.

II. Under the gospel, 1. Those that labour under any such blemishes as these have reason to thank God that they are not thereby excluded from offering spiritual sacrifices to God; nor, if otherwise qualified for it, from the office of the ministry. There is many a healthful beautiful soul lodged in a crazy deformed body. Yet, 2. We ought to infer hence how incapable those are to serve God acceptably whose minds are blemished and deformed by any reigning vice. Those are unworthy to be called Christians, and unfit to be employed as minsters, that are spiritually blind, and lame, and crooked, whose sins render them scandalous and deformed, so as that the offerings of the Lord are abhorred for their sakes. The deformities of Hophni and Phinehas were worse than any of the blemishes here mentioned. Let such therefore as are openly vicious be put out of the priesthood as polluted persons; and let all that are made to our God spiritual priests be before him holy and without blemish, and comfort themselves with this, that, though in this imperfect state they have spots that are the spots of God's children, yet they shall shortly appear before the throne of God without spot, or wrinkle, or any such thing.

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.

Keil-Delitzsch: Lev 21:7-9

Their marriage and their domestic life were also to be in keeping with their holy calling. They were not to marry a whore (i.e., a public prostitute), or a fallen woman, or a woman put away (divorced) from her husband, that is to say, any person of notoriously immoral life, for this would be irreconcilable with the holiness of the priesthood, but (as may be seen from this in comparison with Lev 21:14) only a virgin or widow of irreproachable character. She need not be an Israelite, but might be the daughter of a stranger living among the Israelites; only she must not be an idolater or a Canaanite, for the Israelites were all forbidden to marry such a woman (Exo 34:16; Deu 7:3).

Lev 21:8

" Thou shalt sanctify him therefore, "that is to say, not merely "respect his holy dignity"( Knobel ), but take care that he did not desecrate his office by a marriage so polluted. The Israelites as a nation are addressed in the persons of their chiefs. The second clause of the verse, " he shall be holy unto thee, "contains the same thought. The repetition strengthens the exhortation. The reason assigned for the first clause is the same as in Lev 21:6; and that for the second, the same as in Lev 20:8, Lev 20:26; Exo 31:13, etc.

Lev 21:9

The priests's family was also to lead a blameless life. If a priest's daughter began to play the whore, she profaned her father, and was to be burned, i.e., to be stoned and then burned (see Lev 20:14). כּהן אישׁ , a man who is a priest, a priest-man.

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.

Keil-Delitzsch: Lev 21:16-18

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

Keil-Delitzsch: Lev 21:19

Whoever had a fracture in his foot or hand.

Keil-Delitzsch: Lev 21:20-21

גּבּן a hump-backed man. דּק , lit., crushed to powder, fine: as distinguished from the former, it signified one how had an unnaturally thin or withered body or member, not merely consumptive or wasted away. בּעינו תּבלּל mixed, i.e., spotted in his eye, one who had a white speck in his eye ( Onk., Vulg., Saad. ), not blear-eyed (lxx). גּרב , which occurs nowhere else except in Lev 22:22 and Deu 28:27, signifies, according to the ancient versions, the itch; and ילּפת , which only occurs here and in Lev 22:22, the ring-worm (lxx, Targ ., etc.). אשׁך מרוח , crushed in the stones, one who had crushed or softened stones; for in Isa 38:21, the only other place where מרח occurs, it signifies, not to rub to pieces, but to squeeze out, to lay in a squeezed or liquid form upon the wound: the Sept. rendering is μόνορχις , having only one stone. Others understand the word as signifying ruptured ( Vulg., Saad. ), or with swollen testicles ( Juda ben Karish ). All that is certain is, that we are not to think of castration of any kind (cf. Deu 23:2), and that there is not sufficient ground for altering the text into מרוח extension.

Keil-Delitzsch: Lev 21:22-23

Persons afflicted in the manner described might eat the bread of their God, however, the sacrificial gifts, the most holy and the holy, i.e., the wave-offerings, the first-fruits, the firstlings, tithes and things laid under a ban (Num 18:11-19 and Num 18:26-29), - that is to say, they might eat them like the rest of the priests; but they were not allowed to perform any priestly duty, that they might not desecrate the sanctuary of the Lord (Lev 21:23, cf. Lev 21:12).

Keil-Delitzsch: Lev 21:24

Moses communicated these instructions to Aaron and his sons.

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.

Constable: Lev 21:16-24

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

"This list is introduced by the expression And the LORD spoke to Moses saying, Speak to Aaron' (v. 16), and is concluded by the expression And Moses spoke to Aaron' (v. 24). There are fourteen (7 x 2) laws in the list."²⁵⁰

Certain restrictions applied to priests who were physically defective. They could not enter the holy place or offer sacrifices at the altar of burnt offerings. Handicapped priests were not inferior spiritually. However the priest's duties and office required completeness since the priest stood between God and people.

". . . the priests can be most effective in God's service only when they are in ordinary health and free from physical imperfections."²⁵¹

Physical wholeness symbolized spiritual holiness.

Guzik: Lev 21:1-24 - Specific Instructions for the Priests

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

Pendahuluan / Garis Besar

JFB: Leviticus (Pendahuluan Kitab)

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 (Garis Besar)

• 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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

Laws concerning the priests.

Matthew Henry: Leviticus (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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 (Pendahuluan Kitab)

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 (Garis Besar)

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

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Pendahuluan Kitab)

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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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.