Leviticus 21

Leviticus 21:1-4

HOLINESS ON THE PART OF PRIESTS, AND HOLINESS OF THE OFFERINGS 21:122:33 AVOIDANCE OF CONTACT WITH A DEAD BODY 21:1-4 TEXT 21:1-4

1

And Jehovah said unto Moses, Speak unto the priests, the sons of Aaron, and say unto them, There shall none defile himself for the dead among his people;

2

except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother.

3

and for his sister a virgin, that is near unto him, that hath had no husband; for her may he defile himself.

4

He shall not defile himself, being a chief man among his people, to profane himself.

THOUGHT QUESTIONS 21:1-4

What purpose is served by giving regulations concerning the preparation of the dead for burial?

What particular distraction would interfere with the priest’s duties?

Is there anything more than ceremonial defilement in touching a dead body?

Does Leviticus 21:4 suggest he must not even attend his own wife’s funeral? Discuss.

What is meant by the expression in Leviticus 21:4: a chief man among his people?

PARAPHRASE 21:1-4

The Lord said to Moses: Tell the priests never to defile themselves by touching a dead person, unless it is a near relativea mother, father, son, daughter, brother or unmarried sister for whom he has special responsibility since she has no husband. For the priest is a leader among his people and he may not ceremonially defile himself as an ordinary person can.

COMMENT 21:1-4

Leviticus 21:1-4 We like the thought that if the priests were to share in mourning for all those with whom he associated he would be in mourning all the time and would be ceremonially unclean and unfit to officiate at the duties especially assigned to him. At the same time it should be that a priest does yearn affectionately over all the sorrows of those among whom he serves. A priest must have feelings of deep emotion; he must resemble Jesus, the antitype, weeping over His own kindred most of all, and only restrained from weeping over all by express enactment of Jehovah.

There are seven exceptions to this general rule: (1) His wife, for the phrase near kin could be translated, his flesh that is near him Cf. Leviticus 18:6; Genesis 2:24; also notice Ezekiel 24:16-18 where we see that express prohibition is needed to prevent the prophet’s mourning over his wife; (2) His mother; (3) His father; (4) His son; (5) His daughter; (6) His brother; (7) His virgin sister.

Numbers 19:11-16 describes the law of defilement as related to a dead body and includes being present in the tent or house with the corpse.

In Leviticus 21:2 we have the term mother before that of father. This is the second of the three instances in the Bible where this occurs. It has been observed that such is true here because the son’s qualifications for the priesthood depend more upon his having a good mother. (Cf. Leviticus 21:7 in this chapter.)

Ginsburg interprets the phrase in Leviticus 21:4: A husband (the priest) shall not defile himself among his people when he had profaned himself and meaning that: the priest was permitted to defile himself by attending his own wife’s funeral only if he had not married a woman not qualified legally to be his wife. If she was not legally qualified to be his wife he could not attend her funeral. This seems an unusual interpretation. We prefer Keil’s thought that: 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 Leviticus 21:1 b - Leviticus 21:3 stand in a very close relation to Leviticus 21:5-6, the defilement on account of a dead person being more particularly explained in the latter. the priest was not to defile himself as a husband and 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. profaning the holiness of his rank and office by either one or the other. Cf. Leviticus 21:9-15.

FACT QUESTIONS 21:1-4

What practical reason can we assign to the prohibition against sharing in the mourning of more than those of the priest’s near kin?

What a grand example is the compassion of our Saviour. Explain.

Name the seven exceptions to the rule. How include his wife, when she is not mentioned?

Why use the term mother before father?

Explain Leviticus 21:4 in your own words.

Leviticus 21:5-6

ABSTENTION FROM HEATHEN PRACTICES 21:5, 6 TEXT 21:5, 6

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.

6

They shall be holy unto their God, and not profane the name of their God; for the offerings of Jehovah made by fire, the bread of their God, they do offer: therefore they shall be holy.

THOUGHT QUESTIONS 21:5, 6

Cutting the hair and the beard surely became an important practice. Why? What is involved in Leviticus 21:5? Discuss.

Once again define holiness as here given. Does this relate to our holiness? Consider our positional holiness as versus our character development-type holiness.

PARAPHRASE 21:5, 6

The priests shall not clip bald spots in their hair or beards, nor cut their flesh. They shall be holy unto their God, and shall not dishonor and profane His name; otherwise they will be unfit to make food offerings by fire to the Lord their God.

COMMENT 21:5, 6

Leviticus 21:5-6 Is this cutting of the hair and beard a natural expression of grief or a practice of the heathen taken up by the Israelites? Since we have studied such a prohibition in Leviticus 19:27-28 (Cf. Deuteronomy 14:1), we know such actions are associated with idolatry. This manner of mourning became very common among all Israel (Cf. Jeremiah 16:6; Ezekiel 7:18; Amos 8:10) and was condemned by God’s prophets (Cf. Ezra 9:6). How easy it is to decorate or desecrate the body and imagine we have influenced the soul. On the other hand, such priests were known by the lack of such haircuts and beard trims! If we are going to mournand all men mustdo it before God and not to be seen of men.

FACT QUESTIONS 21:5, 6

A bald head was a sign of mourning, but it was wrong. Why?

We are known by our appearance. In what way? And to what intent?

**THE MARRIAGE OF PRIESTS 21:7, 8 THE FAMILY OF PRIESTS 21:9

**

Leviticus 21:7-9

TEXT 21:7-9

7

They shall not take a woman that is a harlot, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God,

8

Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee, for I Jehovah, who sanctify you, am holy.

9

And the daughter of any priest, if she profanes herself by playing the harlot, she profaneth her father: she shall be burnt with fire.

THOUGHT QUESTIONS 21:7-9

How absurd it seems to us to read that a priest of the Holy God should not marry a harlot, or a profane or divorced woman. Why was it necessary to say this?

The sacrifices are here called the bread of God i.e. the food of God. How are we to understand this?

The daughter of the priest really carries a heavy responsibility. Why? Cf. Joshua 7:15; Joshua 7:25.

PARAPHRASE 21:7-9

A priest shall not marry a prostitute, nor a woman of another tribe, and he shall not marry a divorced woman, for he is a holy man of God. The priest is set apart to offer the sacrifices of your God; he is holy, for I, the Lord who sanctifies you, am holy. The daughter of any priest who becomes a prostitute, thus violating her father’s holiness as well as her own, shall be burned alive.

COMMENT 21:7-9

Leviticus 21:7-8 We need to remember that these regulations were to stand as long as the priesthood served. There would be times in the history of Israel when no such prohibitions were needed; their moral standards were higher than the thought of a priest marrying a prostitute. But there would be other times when every man did that which was right in his own eyes, and such a prohibition was very much needed. The defiled or profaned woman would be one who had become such by some unnamed violation of the law of God.

The altar was the table of God and the sacrifices were the food served to Him as bread. The priests had the priceless privilege of serving God’s bread at His table. For this reason they must be holy.

Leviticus 21:9 The daughter of any Israelite who was guilty of whoredom was punished by strangling. Cf. Leviticus 20:10, Deuteronomy 22:23-24. But the daughter of the priest has been given more, and more is required. Once again we need to be reminded that the limits of the moral code are here emphasized. We trust that not many daughters were stoned and then burned with fire for such a practice.

FACT QUESTIONS 21:7-9

There would be times when such regulations were needed, and times when they were not. Discuss.

Could a priest marry a widow?

In what sense were the sacrifices the bread of God?

Why so severe with the punishment of the daughter of the priest?

Leviticus 21:10-15

THE HIGH PRIESTS 21:10-15 TEXT 21:10-15

10

And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;

11

neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

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 Jehovah.

13

And he shall take a wife in her virginity.

14

A widow, or one divorced, or a profane woman, a harlot, these shall he not take: but a virgin of his own people shall he take to wife.

15

And he shall not profane his seed among his people: for I am Jehovah who sanctifieth him.

THOUGHT QUESTIONS 21:10-15

Is Leviticus 21:10 a general prohibition against all mourning on the part of the high priest?

The high priest was prevented from attending his own father’s funeral. Is this the meaning of Lev 21:11?

Are we to understand that the high priest lived in the precincts of the tabernacle?

There are four types of women qualified as the wife of the high priest. Who were they?

Explain Leviticus 21:15 in your own words.

PARAPHRASE 21:10-15

The High Priestanointed with the special anointing oil and wearing the special garmentsmust not let his hair hang loose in mourning, nor tear his clothing, nor be in the presence of any dead personnot even his father or mother. He shall not leave the sanctuary (when on duty), nor treat My Tabernacle like an ordinary house, for the consecration of the anointing oil of his God is upon him; I am Jehovah. He must marry a virgin. He may not marry a widow, nor a woman who is divorced, nor a prostitute. She must be a virgin from his own tribe, for he must not be the father of children of mixed bloodhalf priestly and half ordinary.

COMMENT 21:10-15

Leviticus 21:10-12 The ordination or consecration of the high priest is fully described in Leviticus 8:7-11. The profusion of oil used in his anointing is there described.

The title -high priest-’ (literally -great priest-’) occurs here for the first time. It is given in order to show that the rank of the man is the reason for this law being laid down. Now, Jesus exhibited no sign of mourning for Himselfnever -uncovered His head nor rent his garments-’ because of personal bereavements; nor did He touch the dead, except to convey life back again; and even at the cross when His mother felt the sword of sorrow in her heart He still acted as High Priest; and while He exhibited exceeding tenderness, He at the same time did so as one fulfilling public responsibilities; for, in the midst of His anguish as the smitten Shepherd, He took time to recommend her to John, and then, so to speak, resumed His work of suffering. He truly was the Priest who never went -out of the sanctuary,-’ and who -never profaned it-’ by the introduction of personal concerns. He ever felt the streams of the anointing oil on His head; He -saved-’ not, but -hated and lost,-’ His own life for us; He stood as entirely a Substitute and Surety. (after Bonar)

We would assume that the reference to leaving the sanctuary would refer to the time of service, i.e. if news of the death of a loved one reached the high priest while he was officiating, even if it were the death of his own father, he was not to stop lest personal concerns might appear to be of greater importance than the service to God.

Leviticus 21:13-15 Too much argument from silence and supposition only produces confusion. Leviticus 21:13 affirms one clear fact: the bride of the high priest should be a virgin. How old, or her status before she became his wife, i.e. other than her virginity is not discussed, it seems presumptuous for us to do it.

The ordinary priest was permitted to marry a widow (i.e. traditionally) but the high priest is specifically denied such a relationship. The other three unqualified women have been discussed under the qualified wife of the ordinary priest.

We inevitably think of the qualifications for the present day elders as being quite similar to those of the priests and high priest. Cf. 1 Timothy 3:2-7; Titus 1:7-9.

The high priest must be circumspect in his conduct for he has children who will be affected for good or evil. He could disqualify his son for service as high priest. If your own conduct is not important to you, consider your influence on your children. Do not profane or dishonor them. A simple willingness to comply with God’s directions will prevent all such problems.

FACT QUESTIONS 21:10-15

Why is this man called high priest?

Show how our Lord perfectly met the characteristics of the high priest.

What is meant by the statement that the high priest was not to leave the sanctuary?

What one thing do we know about the bride of the high priest?

What was said about marrying a widow?

Two generations could be dishonored. How?

Leviticus 21:16-24

PRIESTS WITH BLEMISHES 21:16-24 TEXT 21:16-24

16

And Jehovah spake unto Moses, saying,

17

Speak unto Aaron, saying, Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.

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,

19

or a man that is broken-footed, or broken-handed,

20

or crook-backed, or a dwarf, or that hath a blemish in his eye, or is scurvy, or scabbed, or hath his stones broken;

21

no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of Jehovah made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.

22

He shall eat the bread of his God, both of the most holy, and of the holy:

23

only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I am Jehovah who sanctifieth them.

24

So Moses spake unto Aaron, and to his sons, and unto all the children of Israel.

THOUGHT QUESTIONS 21:16-24

Why were those who were unfortunate in birth to be shut out from service? (Birth-defects are not moral.)

Name the eleven disfigurements that shut a son of Aaron out of service at the altar. Is there any related moral reason or principle behind this?

Such a Levite could serve in a limited sense. What was it?

PARAPHRASE 21:16-24

And the Lord said to Moses, Tell Aaron that any of his descendants from generation to generation who have any bodily defect may not offer the sacrifices to God. For instance, if a man is blind or lame, or has a broken nose or any extra fingers or toes, or has a broken foot or hand, or has a humped back, or is a dwarf, or has a defect in his eye, or has pimples or scabby skin, or has imperfect testiclesalthough he is a descendant of Aaronhe is not permitted to offer the fire sacrifices to the Lord because of his physical defect. However, he shall be fed with the food of the priests from the offerings sacrificed to God, both from the holy and most holy offerings. But he shall not go in behind the veil, nor come near the altar, because of the physical defect; this would defile My sanctuary, for it is Jehovah who sanctifies it. So Moses gave these instructions to Aaron and his sons and to all the people of Israel.

COMMENT 21:16-24

Leviticus 21:16-21 During our research in preparation for the writing of this BIBLE STUDY TEXTBOOK we have found some splendid material in both the PULPIT COMMENTARY under the HOMILIES by Various Authors and in THE BIBLICAL ILLUSTRATOR. We recommend these books to our readers who want to teach and preach from LEVITICUS. Here is an example from THE PULPIT COMMENTARY:

Leviticus 21:16-24Unblemished service. We gain three truths from these verses.

I. THE PRIMARY TRUTH, INTENDED FOR THE HEBREW NATION. The special instruction contained in this passage is that the altar of God was to be honoured in every possible way; therefore to be preserved from everything that would bring it into disregard; and therefore to be unapproached by any priest who had a bodily blemish. It was impossible for the people to dissociate the altar itself from those who ministered thereat; if, therefore, any physical disfigurement had been allowed, and those who were uncomely or misshapen had been permitted to officiate, the sacred ordinances of God would have suffered, in some degree, from the association in thought of the man with the thing. The priest with a blemish might not come nigh unto the altar,… that he profane not my sanctuaries (Leviticus 21:23). We may learn, in passing, that it is almost impossible to overestimate, the influence for good or ill which is unconsciously exerted by those who minister, in any function, in the Church or Christ on the popular estimate of their office.

II. THE SECONDARY TRUTH, APPLICABLE TO us ALL. In a typical system it is necessary that the body should frequently represent the soul, the organs of the one picturing the faculties of the other. The requirement of a perfect bodily frame on the part of those who approached to offer the bread of their God (Leviticus 21:17), intimated to them, and now indicates to us, the essential and eternal truth that the best is to be brought to the service of God: not that with which we can most easily part, but the very best that we can bring. 1. Not the unattractive service (flat nose, scabbed, etc.), but that which is as beautiful and inviting in its form as we can make it. 2. Not unacquaintance with our subject (a blind man), but the fullest possible acquisition and understanding. 3. Not an example which is defective, a walking which is irregular (a lame man, crookbacked), but an upright, honourable demeanour, walking in the commandments of the Lord blameless. 4. Not a feeble and faltering delivery (brokenhanded), but a facile, skilful handling of the Word of God. We may note, before we pass, that the God whom we serve is expectant, but is not inconsiderate. He who refuses to allow a priest with any blemish to approach to offer the bread of his God, expressly desired that such priest should eat the bread of his God, both of the most holy, and of the holy (Leviticus 21:22); he might not serve, but he should not suffer, on account of a bodily misfortune. God requires of us that, in approaching him, we should bring not our exhaustion but our freshness, not our hurried but our patient preparation, not our remnants but our substance, not our worthless belongings but our worthiest self; at the same time, he makes every allowance for our weakness, our infirmity, our human feebleness and frailty: he knoweth our frame; he remembereth that we are dust.

III. A FURTHER TRUTH, RELATING TO THE FUTURE LIFE. We dare not hope to render to God any absolutely unblemished service here. If we say that we have no sin, we deceive ourselves (1 John 1:8). Here our holiest services are marred by spiritual imperfection. It should be our aim, our prayer, our endeavour, to make our worship, our work, and our life as little blemished as may be; to make all our service as elevated in spirit and motive as may be; and doing this, we may look confidently and joyously onward to the time when his servants shall serve him in the very fulness of their strength and joy, and when their service shall be not only undimmed by any gathering tear, but unstained with any rising thought of sin.

FACT QUESTIONS 21:16-24

In what way was the altar of God honored by a priest without a bodily blemish?

How is the altar and the priest inseparably associated?

Show four analogous comparisons of the thought that the best must be brought to the service of God.

After having done all we are yet unprofitable servants. We cannot after all offer to God any truly unblemished service. What application was made in this point?